Exegetical and Hermeneutical Commentary of Luke 8:5
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.
5. A sower went out ] Rather, The sower; as also the rock, the thorns. St Mark (Mar 4:3) preserves for us the graphic detail that Jesus prefaced this new method of teaching by the one emphatic word “Hearken!” as though to prepare them for something unusual and memorable.
some fell by the way side ] The nature of the land in the plain of Gennesareth would, as Dean Stanley noticed (Sin. and Palest, p. 496), and as many have subsequently remarked, furnish an immediate illustration of the words. In the fields close to the shore may be seen the hard beaten paths into which no seed can penetrate; the flights of innumerable birds ready to peck it up; the rocks thinly covered with soil, and the stony ground; the dense tangled growth of weeds and thistles in neglected corners; and the rich deep loam on which the harvests grew with unwonted luxuriance.
it was trodden down ] This touch is found in St Luke only.
Fuente: The Cambridge Bible for Schools and Colleges
Luk 8:5
Some fell by the wayside
The field-path
This first kind of soil is the only one of the four mentioned in which nothing came of the sowing.
In this alone there is a combination of causes which renders any good result impossible. Three causes are shown:
1. Before the sowing the soil was incapable of receiving the seed, for it was beaten hard by constant traffic.
2. After the seed had fallen upon it men trod it under foot and crushed out its life.
3. That which remained upon the surface the birds devoured.
The connection between the three is obvious. Had the soil not been trodden hard beforehand, neither would the after-treading have destroyed the seed, nor would the birds have found it lying ready. Hid in the bosom of the earth, it would have been safe from both. It is the picture of a thoroughly worldly man–not what would commonly be called a wicked man, not a man whose life is a scandal to the society in which he moves, by reason of the grossness of his vices, or the profane or ribald licence of his conversation, but simply one who may be in all outward and social respects without a speck or flaw in his character–nay, who may even be scrupulous in performing all such external acts of religion as the world is pleased to account marks of respectability and good taste, but who is withal simply incapable of receiving any wholesome impression from the ministry of the Word of God, because he has given up his whole heart and mind to worldly things, and heart and mind under their unopposed influence have become completely hardened. Such a man hears the Word. It is beautiful to him, it is pleasant to him, just as, and in no other way, than some history, or poem, or fiction, written by the hand, inspired by the genius of a fellow-man, is pleasant or beautiful. As the work of Gods hand, the revelation of Gods mind, he never for a moment recognizes it; as the voice of Gods Spirit speaking to and bearing witness with His own spirit he never for a moment thinks of it or feels it. And this because there is drawn over his heart and mind and spirit–over all that part of his being in which exists most fully the image of God and the counterpart of the Divine mind–that hard, callous covering of worldliness which is the common road of all that is unprofitable and vain, but is like armour of proof against the entrance of aught that is good and holy into the soil beneath. (C. S. Turner, M. A.)
How to reclaim the indifferent
If the farmer wish to throw into one his separated fields, and make the old roadway part of his productive soil, he knows that the very causes of its hardness have added some fertilizing elements, and that only deep and thorough tillage is needed to accomplish his purpose. But he carefully chooses the time to put in the plough. He does not begin his work when the frost has bound the land in its icy fetters, nor when the drought and heat have reduced it to stony hardness. But meantime he is diligently removing the fences and clearing away, as opportunity may offer, the obstructions which have accumulated. And then some day, when he sees it softened by gentle showers, which the shading clouds have allowed to soak into its bosom, he ploughs deep and harrows thoroughly, and lo, the work is done I In the same way must we deal with this indifference to religion. If we attack such a man when his heart is cold and careless, or when some angry spirit of controversy warms him into resistance, we shall meet only disappointment. In fact, we are sure to be disappointed if we attack him at all. We must wait patiently and watch closely. We must gently and quietly remove as we may the barriers which most frequently we have ourselves erected about him. So long as we keep him fenced out from the companionship and familiar intercourse of pious people, we can make no impression upon him. It was not John the Baptist, but Jesus the Christ who was the friend of publicans and sinners. If we seek the society of such people, and show interest and pleasure in their company, at first they may be shy, but we shall soon see that pass. If we are careful not to obtrude our religion upon them they will always be careful not to make their irreligion offensive to us. And then some time, when the clouds of sorrow have overshadowed them, and the gentle rain of kindly sympathy has softened the hard crust of reserve, God gives us our opportunity, and we may drop the rich seed of His saving truth into the deep furrows which lie open in the mellowed soil. Who knows but that when the harvest season comes, we may trace the old roadway all through the burdened field by the line of heavier sheaves which it has ripened! (R. Wilson, M. D.)
The highway ground
I. THE KIND OF SOIL.
1. As a highway lieth careless, neglected, unbounded, common, not several, but is trodden and beaten with the feet of all sorts of passengers, so these hearers hearts are not closed and made several for the seed of Gods Word, and for heavenly things, but lie common and open to all temptations and suggestions of Satan, to the covetous and carnal desires of earthly things, which eat up heavenly; to vain wandering, idle cogitations and thoughts, all which make a thoroughfare and beaten path in the heart.
2. As in an highway if any seed fall, no man looks to cover it, no man respects it, as looking for no good at all of it, but leaves it to be trodden of beasts, and eaten up of birds: so with these hearers, when the Word is preached, they hear it carelessly, without all attention, or affection, they care not to understand it, never cover it by meditation, nor receive it further than by giving it the hearing; they expect no good from it; let errors and lusts come and tread it down, let the devil by suggestions and tentations devour it up; they care neither to understand, nor receive, nor remember it.
3. As highway ground can neither receive nor cover the seed, or if it should, it is so hard and padded, that it cannot afford it the least rooting, at least to come unto fruit, the crop will never fill a mans hand: even so these hearers, like hard and paved earth, continually trodden and trampled with wandering thoughts, and fruitless cogitations, and tentations of the devil, hear the Word sometimes, but without heart, mind, affection. A little seed may lie on the superficies or top of their brain, or tongue, or may make a little show on the outside, but nothing of it gets within them, nor takes any root, and consequently yields no fruit of faith, of Gods fear, of piety or Christian conversation.
II. CAUSES OF UNFRUITFULNESS.
1. Inward. Their own disposition: they tread the seed under foot; that is, despise and undervalue it. It is the careless hearer who understands not, nor attains. The careless hearer is the worst hearer of all, as this first ground is the worst ground of all. The other two are bad both, yet they gave the seed some cover, and receive it in; but these hold it out, and leave it where they found it.
2. Outward. The malice of the devil (see Luk 8:12). Where are three things to be considered:
(1) The description of this malicious person, both by his name and by a similitude.
(2) The exercise of his malice: he cometh.
3. The end of his coming; threefold:
(1) To steal the Word.
(2) To hinder faith.
(3) To bereave men of salvation. (Thomas Taylor, D. D.)
Seed on the wayside; or, the heedless hearer
This part of the parable is founded on the principle that attention is the first claim of the gospel. The gospel claims attention from us–
I. AS TRUTH By a mental law, truth and the mind can have no connection but through the medium of attention.
1. The attention is voluntary.
2. Attention is under the law of habit.
3. An obligation rests on man to exercise and improve this power. For we know that some of the highest obligations of life involve a right exercise of attention.
II. AS A SYSTEM OF TRUTH HAVING PECULIAR DIFFICULTIES TO THE HUMAN MIND. For it includes–
1. Spiritual facts as its basis and its end. The difficulties of life have been the occasion of making all the greatness the world has ever witnessed in men.
2. Painful truths; being a direct, unqualified attack upon cherished desires and confirmed habits.
3. The doctrines of the gospel are contested truths. And the contest, our Lord informs us, is first begun by another party before man takes it up. Some find insuperable difficulties in particular doctrines. Others are prejudiced against the principles for being so much better than those who profess to believe them. And he has taught another class in his school to look within themselves for illumination.
III. As TRUTH or SUPREME IMPORTANCE.
1. It is Gods special revelation in human language. It is Gods Word, addressed to all men, and to every man. Then, by everything sacred and decent, by every consideration of propriety and of duty, every human being should listen to the Word of God. And again we are bound to give such attention, because the Scriptures–
2. Fully and strongly exhibit our duties; the chief of which are those we owe to God. They also fully exhibit our duty to man.
3. God here treats of life and death eternal. This is the sum. (E. N. Kirk, D. D.)
World-hardened
They hear the Word as a man hears in a dream. They do not attend to it. It is a mere sound that has no meaning in it to them. If you ask them, What think ye of Christ? they reply by saying that they have not thought at all. He is not personal to them at all. It is a common thing to meet men and women who have been church-goers all their lives, and who tell you with the blandest manner, when you speak to them about their souls, that they have never really given the matter any serious thought. No impression of truth has been made upon their hearts. They are indifferent to it all, though keenly alive to and intelligent concerning a score or a hundred earthly interests. They are sometimes called gospelhardened, but this is a great mistake. They are world-hardened. They are like the mill-owner who had given half the money required to build a stately church upon the services of which he attended, and who, when asked what he thought of the sermon of dedication, to which he had been outwardly listening, said: The fact is, I did not hear what the pastor was saying. I could not help thinking all through the service, as I looked at the spacious proportions of this edifice, if it was a cotton mill how many spindles I could set up in it. The man was mill-hardened. A lady confessed to me once that, during the sermon, though she heard the words of it and understood the theme as I discussed it, she had been planning for a dinner party that she was to give during the week. Here was a heart society-hardened. I knew another man who acknowledged that during the sermon he had been mentally making a note of the men whom he noticed in the congregation, and arranged in his own mind how and when he would see them in order to induce them to take out policies in a great life insurance company, of which he had recently been made the local agent. Thus do men harden their hearts and become wayside hearers. (G. F. Pentecost.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. A sower went out to sow] See all this parable largely explained on Mt 13:1-23.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
A sower went out to sow his seed,…. By whom Jesus Christ is chiefly designed; though it is true of every preacher of the Gospel: who goes forth, being sent by Christ, with the precious seed of the word: for the phrase, “his seed”, which only Luke has, best agrees with Christ, he being the proprietor and subject of it. The Alexandrian copy reads, “the seed of himself”, The Persic version reads the whole clause thus, “a sower chose ground, and there he sowed seed”: he fixed on the spot of ground to sow his seed in, as Christ did on the people of the Jews, and afterwards the Gentiles.
And, as he sowed, some fell by the wayside; on the road, which was by the side of the field, in which people commonly walked, and so was beaten hard, and the seed lay upon it, and was not received; which designs such hearers of the word, as are not susceptive of it, do not take it in, and have no manner of understanding of it.
And it was trodden down; by every one that passed by, as the Gospel preached to such hardened and ignorant hearers, is despised and trampled under foot by them.
And the fowls of the air devoured it; who generally flock about places where seed is sowing; and here intend the devil and his angels, that have their dwelling in the air; and frequent places of public worship to hinder the usefulness of the ministry of the word, as much as in them lies.
Fuente: John Gill’s Exposition of the Entire Bible
His seed ( ). Peculiar to Luke.
Was trodden under foot (). First aorist passive indicative of . Peculiar to Luke here.
Of the heavens ( ). Added in Luke.
Fuente: Robertson’s Word Pictures in the New Testament
To sow. See on Mt 13:3.
His seed. Peculiar to Luke.
By the way – side. See on Mt 13:4.
Was trodden down. A rendering which would apply better to standing grain. Render, as Rev., trodden under foot. Peculiar to Luke.
Fuente: Vincent’s Word Studies in the New Testament
1) “A sower went out to sow his seed,” (ekselthon ho speiron tou sperai) “The sower went out and away to sow his seed.” And the sower was, “The Son of man,” Luk 8:37, as also related Mat 13:3-8; Mar 4:3-8.
2) “And as he sowed, some fell by the wayside;” (kai en to speirein auton ho men epesen para ten hodon) “And as he was sowing some of his seed fell, alongside the roadway,” along a hard beaten down path, Mat 13:4; Mar 4:4. Here the soil was but a thin layer.
3) “And it was trodden down, and the fowls of the air devoured it.” (kai katepatethe kai ta peteina tou ouranou katephagen auto) “And it was trodden down (walked upon) and the birds of the heaven (air or first heaven) devoured it, or ate it,” Mat 13:4; Mat 4:4; Mat 4:15.
Fuente: Garner-Howes Baptist Commentary
(5-15) A sower went out to sow.See Notes on Mat. 13:3-23. Better, the sower. The vivid touch that the seed was trodden down is peculiar to St. Luke.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘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.’
So it was with the sower here. Some of his seed fell on the pathways where others trod on it as they went about their business, in casual unconcern, and where the birds soon swooped down and ate the grain which was simply lying on top of the ground.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 8:5 . .: an editorial addition, that could be dispensed with. , one part, neuter, replied to by = in Luk 8:6 .
Fuente: The Expositors Greek Testament by Robertson
A sower. Greek. “the sower”. The first utterance of the parable, which was repeated (and varied) and combined with seven other parables, later on, after the arrival of His kindred. This (in Luke) was given before the arrival, and was consequent on a lengthened tour ending in Capernaum. The consequent here is the inquiry of the Twelve (“What”, Luk 8:9); the consequent in Matthew and Mark (which are identical) is another inquiry (“Why”, Mat 13:10). In the later repetition, the interpretation after the inquiry (Mat 13:18. Mar 4:10); in Luke, it follows the parable immediately.
his seed. Peculiar to this first giving of the parable.
as he sowed = in (Greek. en. App-104.) his sowing.
fell. It was not sown on the way side.
by = beside. Greek. para. App-104.
fowls = birds.
air = sky. Greek. the heaven (Singular.) See notes on Mat 6:9, Mat 6:10.
Fuente: Companion Bible Notes, Appendices and Graphics
Luk 8:5. , a sower to sow his seed) Conjugate words excite attention.
Fuente: Gnomon of the New Testament
sower: Luk 8:11, Mat 13:3, Mat 13:4, Mat 13:18, Mat 13:19, Mat 13:24-26, Mat 13:37, Mar 4:2-4, Mar 4:15, Mar 4:26-29
fell: Luk 8:12, Heb 2:1, Jam 1:23, Jam 1:24
it: Psa 119:118, Mat 5:13
and the: Gen 15:11
Reciprocal: Mar 4:3 – there Mar 4:4 – General Luk 6:49 – that heareth
Fuente: The Treasury of Scripture Knowledge
THE SOWER AND THE SEED
A sower went out to sow his seed.
Luk 8:5
The principle of moral and spiritual life in you is a seed, and as such it is endowed with a power of independent separate growth; it was intended to grow in you. This mysterious growth in the thing sown implies a mysterious vital power or force which is inherent in it.
I. All life a mystery.I call it a mysterious vital power, because all life is a mystery to us. The very thought of life lands us in mystery, in mystery which defies analysis. We know that all the life in us and around us follows certain laws, as we call them, the life of plants, the life of animals, the life of man, each following its own laws after its kind, and that is all we know about it. We can observe its action, its uniformities, its sequences, and variations, but beyond this we cannot penetrate its secret. It grows mysteriously, we know not how.
II. The new birth.Yet again, the scientific investigator points out another suggestive fact, that the lower creature does not of its own lower nature expand into the higher, but that life is lifted up and grows by the infusion of something higher than itself. So, too, we believe that the Spirit of God touches with its mysterious power the dead souls of men; it transforms them, it uplifts them, they are born again. Such is the Christian doctrine of the new birth, or of the life-giving breath of the Spirit, or of the sowing the seed of Divine life in us.
III. This seed of new life which is to save you from the power of sin and the flesh and give you new aspirations, purer tastes, stronger purposes, need I remind you how it is sown, in what manifold and various ways? One day it falls on your heart in some word of some hymn or prayer, or in some thought or feeling which flashes through you, or some pricking of conscience for no other knows what sin or fault, or in some new resolve. Sometimes it is found that a passing word of a preacher sows it (it is in this hope I preach to you), or again it is sown in the common ways of daily life, by the reading of some book, or by the word or example of a friend, or by some casual sight or experience. The wind bloweth where it listethso is every one that is born of the Spirit. You never know what Divine seed it may deposit in your heart at any moment; but this you do know, that if the word of Christ be true, whenever this gift of life comes to you it is a new birth.
IV. The only true test of life in Christ is growth in Christian graces.This brings us to a consideration of grave practical importance. It bids us be very careful to distinguish between seeds of life taking root in the heart and springing up into new activities, and mere waves of impression. The seed springs up and grows in you, the wave merely flows over you, lifting and moving you for a moment, and then leaving you as before. Thus, and it is a warning which is not unneeded in our day, a day of much emotional religion, there is all the difference in the world between a religion of moods and a religion of growth. The one is the plaything of the winds, the other is rooted in Christ.
V. Two reflections.
(a) The function and aim of the preacher.
(b) The duty of the hearer of Gods Word.
Bishop Percival.
Illustration
The sowers hand may be feeble, and his sowing may be awkward, or halting, or uncertain, but there is a Divine force or possibility in all seeds of truth, or purity, or right feeling, which he scatters among you, independent of his sowing, and he never knows in what soul some seed may lodge and germinate and grow up and bear fruit here and hereafter, even to the endless life. So we believe that every work of good influence will prosper, because we remember it as a part of Gods providential law, that His seed if sown grows of itself, mysteriously. And we need not wonder at the mystery, for it is the Spirit of God which is in the seed; and it is ready to swell and grow and bear new fruits as it lodges in the heart.
Fuente: Church Pulpit Commentary
5
This is the beginning of the parables, and the full explanation is given in Matthew 13 which will not be repeated in detail here. However, a few of the items of this passage will be noticed. Thorns means a bramble, and is the same plant of which the soldiers made a crown and placed upon the head of Jesus in mockery (Mat 27:29). Devil is from DIABOLOS which is applied to Satan as the chief of demons. Good ground is defined as an honest heart that causes good fruit to be produced.
Fuente: Combined Bible Commentary
Luk 8:5-15. THE PARABLE OF THE SOWER and its interpretation. See on Mat 13:3-8; Mat 13:18-23; Mar 4:3-20. The new details are few.
Going on their way. This indicates carelessness. Some indeed think this refers to a being drawn away by the cares, etc., but this is doubtful.
In patience. Peculiar to Luke. It means consistently, through the course of a life spent in duties, and amidst discouragements. (Alford).
Fuente: A Popular Commentary on the New Testament
LIV.
THE FIRST GREAT GROUP OF PARABLES.
(Beside the Sea of Galilee.)
Subdivision B.
PARABLE OF THE SOWER.
aMATT. XIII. 3-23; bMARK IV. 3-25; cLUKE VIII. 5-18.
aBehold, c5 The sower went forth to sow his seed [Orientals live in cities and towns. Isolated farmhouses are practically unknown. A farmer may therefore live several miles from his field, in which case he literally “goes forth” to it]: b4 And it came to pass, as he sowed, some seed {aseeds} fell by the way side, cand it was trodden under foot, and the birds of heaven acame and cdevoured it up. {athem:} [Palestine is an unfenced land, and the roads or paths lead through the fields. They are usually trodden hard by centuries of use. Grain falling on them could not take root. Its fate was either to be crushed by some foot, or to be carried off by some bird.] b5 And other {aothers} fell upon the rocky places, con the rock; bwhere it {athey} bhad not much earth; and straightway it {athey} bsprang up, because it {athey} bhad no deepness of earth: 6 and when the sun was risen, it was {athey were} bscorched; and because it {athey} bhad no root, it {athey} withered away. cand as soon as it grew, it withered away, because it had no moisture. [This seed fell upon a ledge of rock covered with a very thin coating of soil. Its roots were prevented by the rock from striking down to the moisture, and so under the blazing Syrian sun it died ere it had well begun to live.] b7 And other {aothers} bfell among {aupon camidst} bthe thorns, and the thorns grew up, cwith it, band [329] choked it, {athem:} band it yielded no fruit. [Palestine abounds in thorns. Celsius describes sixteen varieties of thorny plants. Porter tells us that in the Plain of Gennesaret thistles grow so tall and rank that a horse can not push through them.] 8 And others {cother} bfell into {aupon} bthe good ground, cand grew, and brought forth a hundredfold, band yielded fruit, growing up and increasing; and brought forth, thirtyfold, and sixtyfold, and a hundredfold. {asome a hundredfold, some sixty, some thirty.} [Thirty-fold is a good crop in Palestine, but it is asserted that a hundred-fold has been reaped in the Plain of Esdraelon even in recent years. These four several conditions of soil may be readily found lying close to each other in the Plain of Gennesaret. A sowing like this described may have been enacted before the eyes of the people even while Jesus was speaking.] cAs he said these things, he cried [a method of emphasis rarely employed by Jesus], b9 And he said, a9 He that {bWho} hath ears to hear, let him hear. [A saying often used by Jesus. He intended it to prevent the people from regarding the parable as merely a beautiful description. It warned them of a meaning beneath the surface, and incited them to seek for it.] 10 And when he was alone [that is, after he had finished speaking all the parables. The explanation of the parable is put next to the parable to aid us in understanding it], athe disciples came, bthey that were about him with the twelve c9 and his disciples basked him of the parables. cwhat this parable might be. aand said unto him, Why speakest thou unto them in parables? [Their questions show that as yet parables were unusual.] 11 And he answered and said unto them, Unto you is given to know the mysteries {bis given the mystery} aof the kingdom of heaven, {bof God:} abut to them cthe rest ait is not given. [save] cin parables; bunto them that are without, all things are done in parables. [Jesus adapted his lessons to the condition of his pupils; hence his disciples might know what the multitude must not yet know ( 1Co 2:6-11). [330] Jesus already drew a line of demarcation between disciples and unbelievers; which line became more marked and visible after the church was organized at Pentecost. The word “mystery” in current language means that which is not understood; but as used in the Scriptures it means that which is not understood because it has not been revealed, but which is plain as soon as revealed. Bible mysteries are not unraveled by science, but are unfolded by revelation– Col 1:26, 1Ti 3:16, Mat 11:25, Mat 11:26, Rev 17:5, Dan 2:47.] a12 For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath. [To understand this saying, we must remember that it was the teaching of Jesus which was under discussion. In the beginning of his ministry Jesus taught plainly, and all his hearers had equal opportunity to know his doctrine and believe in him. But from now on his teaching would be largely veiled in parables. These parables would enrich their knowledge and understanding of the believers; but they would add nothing to the store of unbelievers, and their efforts to understand the parables would withdraw their minds from the truths which they had already learned, so that they would either forget them or fail to profit by them. If we improve our opportunities, they bring us to other and higher ones; but if we neglect them, even the initial opportunities are taken away.] 13 Therefore speak I to them in parables: b12 that seeing they may see, and not perceive; and hearing they may hear, and not understand; {cthat seeing they may not see, and hearing they may not understand.} abecause seeing they see not, and hearing they hear not, neither do they understand. blest haply they should turn again, and it should be forgiven them. a14 And unto them is fulfilled the prophecy of Isaiah [ Isa 6:9, Isa 6:10], which saith, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive: 15 For this people’s heart is waxed gross, And their ears are dull of hearing. [331] And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, and I should heal them. [The language here is an elaboration of the thoughts contained in the Mat 13:12. The people saw Christ’s miracles, but not in their true light; they heard his words, but not in their true meaning. Jesus could thus teach without hindrance, but, unfortunately for the unbelieving, they were hearing without obtaining any blessing. In the original passage which Matthew quotes, Isaiah is apparently commanded to harden the hearts of the people. If read superficially, it might seem that God desired to harden their hearts. The true meaning is that God commanded Isaiah to teach, even though the people, by hardening themselves against his teaching, should be made worse rather than better by it. Thus, though rebellious, Israel might not be blessed by Isaiah’s teaching; they might, by their example, waken a wholesome fear in their posterity, and cause it to avoid like a sin.] 16 But blessed are your eyes, for they see; and your ears, for they hear. [Jesus here addresses his disciples, who were a cheering contrast to the unbelievers.] 17 For verily I say unto you, that many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not. [Our Lord here gives us a glance into the very hearts of the prophets, and reveals to us their desire to be witnesses of Messiah’s ministry. But knowing they were not to see their visions realized, they contented themselves with trying to understand the full meaning of their visions, that they might anticipate the days which were to come– 1Pe 1:10-12.] b13 And he saith unto them, Know ye not this parable? and how shall ye know all the parables? [This is a concession rather than a reproof. Parables could not be understood without a key; but a few examples of parables explained would furnish such a key.] a18 Hear then ye the parable of the sower. c11 Now the parable is this: The seed is the word of [332] God. b14 The sower soweth the word. 15 And these {cthose} bby the way side, where the word is sown; aare they that have heard; band when they have heard,; cthen bstraightway cometh Satan, cthe devil, and taketh away the word from their heart, bwhich hath been sown in them. cthat they may not believe and be saved. a19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the evil one, and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side. [The four soils are four hearts into which truth is sown. The first heart, represented by the wayside, is one which is too hardened for the Word to make any impression. It represents several classes of people, as: 1. Those whose hearts have been made insensible by the routine of meaningless rites and lifeless formalities. 2. Those who had deadened their sensibilities by perversity and indifference. 3. Those whose hearts were hardened by the constant march and countermarch of evil thoughts. God’s word lies on the surface of such hearts, and Satan can use any insignificant or innocent passing thoughts as a bird to carry out of their minds anything which they may have heard. The preacher’s voice has scarcely died away until some idle criticism of him or some careless bit of gossip about a neighbor causes them to forget the sermon.] b16 And these {cthose} bin like manner are they that are sown upon the rocky places, {crock} bwho, when they have heard the word, straightway receive it {cthe word} with joy; b17 and they {cthese} bhave no root in themselves, but endure {cwho believe} for a while; bthen, when affliction or persecution ariseth because of the word, straightway they stumble. cand in time of temptation fall away. a20 And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it; 21 yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because [333] of the word, straightway he stumbleth. [This shallow, rock-covered soil represents those who are deficient in tenacity of purpose. Those who receive the word, but whose impulsive, shallow nature does not retain it, and whose enthusiasm was as short-lived as it was vigorous. Any opposition, slight or severe, makes them partial or total apostates. As sunlight strengthens the healthy plant, but withers the sickly, ill-rooted one, so tribulation establishes real faith, but destroys its counterfeit.] b18 And others are they that are sown {cwhich fell} among the thorns, these are they that have heard, bthe word, cand as they go on their way bthe cares of the world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. cthey are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. a22 And he that was sown among the thorns, this is he that heareth the word; and the care of this world, and the deceitfulness of riches, choked the word, and he becometh unfruitful. [This third class represents those who begin well, but afterwards permit worldly cares to gain the mastery. These to-day outnumber all other classes, and perhaps they have always been so.] b20 And those are they that were sown upon {c15 And that in} the good ground; these are such as in an honest and good heart, having heard {bhear} cthe word, hold it fast, band accept it, and bear cand bring forth fruit with patience. bthirtyfold, and sixtyfold, and a hundredfold. a23 And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty. [Christianity requires three things: a sower, good seed or a pure gospel, and an honest hearer. All hearers are not equal in faithfulness. But we are not to take it that the diversity is limited to the three rates or proportions specified. Of the four hearts indicated, the first one hears, but heeds nothing; the second one heeds, but is checked by [334] external influences; the third heeds, but is choked by internal influences; the fourth heeds and holds fast until the harvest. Gallio exemplifies the first ( Act 18:17). Peter and Mark for a time exemplified the second ( Mar 14:66-72, Act 12:25, Act 13:13, Act 15:37-39). The rich ruler and Demas represent the third ( Mat 19:22, 2Ti 4:10), as does also Judas Iscariot. Cornelius and the Berans ( Act 10:33, Act 17:11) show us examples of the fourth.] b21 And he said unto them, Is the lamp brought to be put under the bushel, or under a bed, and not to be put on the stand? c16 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. [A passage similar to this is found at Mat 5:15. See page 235.] b22 For there is nothing hid, save that it should be manifested; {cthat shall not be made manifest;} bneither was anything made secret, but that it should come to light. {cthat shall not be known and come to light.} b23 If any man hath ears to hear, let him hear. [This passage is often taken to indicate the exposure of all things on the day of judgment. While all things shall be revealed at the judgment, this passage does not refer to that fact. Jesus did not come to put his light under a bushel; that is, to hide his teaching. All inner instruction and private information was but temporary. Our Lord’s design was to reveal, not conceal. What was now concealed was only to keep back that in the end it might be more fully known. Jesus covered his light as one might shelter a candle with his hand until the flame has fully caught hold of the wick.] 24 And he said unto them, cTake heed therefore how {bwhat} ye hear: with what measure ye mete it shall be measured unto you; and more shall be given unto you. cfor whosoever {bhe that} hath, to him shall be given: cand whosoever {bhe that} hath not, from him shall be taken away even that which he hath. {cwhich he thinketh he hath.} [Most of this passage has been explained just [335] above. See page 331. It warns us as to what we hear–things carnal or spiritual–and how we hear them, whether carefully or carelessly. As we measure attention unto the Lord, he measures back knowledge to us.]
[FFG 329-336]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
The main focus of this parable in all the Synoptics is not on the sower (Jesus and His disciples) or the seed (the Word of God), as important as these are. It is the soils on which the seed falls. Evidently in Jesus’ day, at least in some situations, sowing preceded plowing. [Note: Liefeld, p. 906; Fitzmyer, p. 703; Morris, p. 151.] Consequently it is not unusual that the sower scattered his seed where he did. The presence of thorn seeds would not discourage the sower from sowing seed among them if he knew they were there. Rocks under the surface would only become visible when the farmer plowed the seed under.
Luke probably omitted the lesser harvests and mentioned the largest yield to encourage his disciples with the ultimate result of His and their work. Only Luke mentioned that people trampled the seed under foot (Luk 8:5) perhaps to indicate people’s contempt for God’s Word (cf. Heb 10:29). His unique reference to lack of moisture (Luk 8:6, cf. Jer 17:8) explains why those plants had "no root" (Mat 13:6; Mar 4:6). Jesus’ final appeal urged careful listening.