Exegetical and Hermeneutical Commentary of Luke 8:13
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.
13. They on the rock ] Shallow, impulsive listeners, whose enthusiasm is hot and transient as a blaze in the straw.
with joy ] “Yet they seek me daily, and delight to know my ways,” Isa 58:2 . “Thou art unto them as a very lovely song of one that hath a pleasant voice…for they hear thy words, but they do them not,” Eze 33:32. Herod “heard John gladly,” Mar 6:20.
in time of temptation ] Temptation in any form of “affliction or persecution” (Matt., Mk.) which tests the moral nature.
fall away ] Literally “ stand alooff”apostatise “immediately they are offended,” Matt., Mk. See a very striking instance of this in Joh 6:66.
Fuente: The Cambridge Bible for Schools and Colleges
They on the rock are they, which when they hear,…. The seed that fell upon the rock, or stony ground, signify such sort of hearers,
who receive the word with joy. The Ethiopic version reads, “with joy of heart”. But, this sort of hearers receive not the word into their hearts, or with their hearts believe it, and from their hearts obey it, only into their heads; and have only, an historical faith of it; nor with hearty, spiritual, solid joy, or joy in the Holy Ghost: for their hearts remain like a rock, unbroken by the word; but with a flash of natural affection, which quickly goes off.
And these have no root; neither “in themselves”, as the other evangelists say, they have no true grace in them; nor have they any root in Christ, nor in the love of God:
which for a while believe: their faith is a temporary one, like that of Simon Magus; which shows it is not true faith; for that is an abiding grace, Christ, who is the author, is the finisher of it, and prays for it, that it fail not. The Persic version renders it, “in the time of hearing they have faith”; and such sort of hearers there are, who, whilst they are hearing, assent to what they hear, but when they are gone, either forget it, or, falling into bad company, are prevailed upon to doubt of it, and disbelieve it. The Arabic version renders it, “they believe for a small time”; their faith do not continue long, nor their profession of it, both are soon dropped:
and in the time of temptation fall away: “or go back”, as the Vulgate Latin version, they draw back unto perdition; or “forsake that”, as the Arabic version reads, the word, they have heard, and received, their faith in it, and profession of it: “and soon become apostates”, as the Persic version renders it. By “the time of temptation”, is not meant any particular and sore temptation of Satan, but a time of affliction and persecution, as appears from the other evangelists; which is a trying time to professors of religion, and when those who have not the root of the matter in them, fall away.
Fuente: John Gill’s Exposition of the Entire Bible
Which for a while believe ( ). Ostensibly they are sincere and have made a real start in the life of faith.
They fall away (). Present middle indicative. They stand off, lose interest, stop coming to church, drop out of sight. It is positively amazing the number of new church members who “stumble” as Mr 4:17 has it (), do not like the pastor, take offence at something said or done by somebody, object to the appeals for money, feel slighted. The “season of trial” becomes a “season of temptation” ( ) for these superficial, emotional people who have to be periodically rounded up if kept within the fold.
Fuente: Robertson’s Word Pictures in the New Testament
For awhile believe. See on Mt 13:21. Matthew and Mark have endureth, or endure for a while.
In time of temptation. Matthew and Mark have, when tribulation or persecution cometh.
Fall away. Lit., withdraw or stand aloof. Matthew and Mark have stumble.
Fuente: Vincent’s Word Studies in the New Testament
1) “They on the rock are they,” (hoi de epi tes petras) “Then those upon the rock,” with very little topsoil, Luk 8:6; Mat 13:5.
2) “Which, when they hear, receive the word with joy:” (hoi hotan akousosin meta charas dechontal ton logon) “Are the ones who, when they hear, receive the word with joy or elation,” with impulsive, emotional excitement, that is but temporary, Mat 13:20; Mar 4:16. These have moral earnestness, but impulsive, unstable feelings. This is the emotional religion only, Rom 10:1-4.
3) “And these have no root,” (kai houtoi hrizan ouk echousin) “And these have or possess no root,” no vital connection with the true “Rock” or the “Vine”, 1Co 10:4; Joh 15:1-5; Mat 13:21; Mar 4:17.
4) “Which for a while believe,” (hoi pros kairon pisteuousin) “Who believe for a season,” or “dureth for a while,” Mat 13:21; Mar 4:17.
5) “And in time of temptation fall away.” (kai en kairo peirasmou aphistantai) “And in a season of trial they withdraw, or draw back,” when affliction or persecution, or doubt or depression comes in most any form, Mat 13:21; Mar 4:17; Pro 28:14.
Fuente: Garner-Howes Baptist Commentary
(13) In time of temptation.The form of the temptation (or better, trial) is explained by the tribulation or persecution of the other two reports. So St. Luke gives fall away where the others give they are offended.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘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.’
Those on the rock were people whose hearts were like rock, totally impenetrable, but with a veneer of interest on top. When the seed fell on them they received it with apparent joy, for they found it pleasant to the ear. But the seed obtained no root, for they did not want their lives to be over-affected, and while they ‘believed it’ for a while, when times of testing came they fell away. For similar belief compare Joh 2:23-25). They did not see it as worth suffering for. It is a reminder to us that we need to ‘sow deep’.
Fuente: Commentary Series on the Bible by Peter Pett
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.
Ver. 13. With joy ] Which yet was but a flash.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Luk 8:13 . : common to the three reports, a familiar and important feature of this type emotional religion. , believe for a season, instead of Mt.’s and Mk.’s, he (they) is (are) temporary. : a more comprehensive expression than that common to Mt. and Mk., which points only to outward trial, tribulation, or persecution. The season of temptation may include inward trial by deadness of feeling, doubt, etc. (Schanz).
Fuente: The Expositors Greek Testament by Robertson
with = in association with. Greek. meta. App-104. Not the same word as in verses: Luk 8:1, Luk 8:14, Luk 8:15; Luk 8:-28; Luk 8:38.
no. Greek. ou. App-105.
for. Greek. pros. App-104.
while = season.
temptation = trial. In the second utterance of this parable (see note on Luk 8:5), the Lord used the words “tribulation or persecution”.
Fuente: Companion Bible Notes, Appendices and Graphics
Luk 8:13. , receive) This is the beginning of faith.- ) So 1Co 7:5.
Fuente: Gnomon of the New Testament
receive: Psa 106:12-14, Isa 58:2, Eze 33:32, Mat 13:20, Mat 13:21, Mar 4:16, Mar 4:17, Mar 6:20, Joh 5:35, Gal 3:1, Gal 3:4, Gal 4:15-20
and these: Job 19:28, Pro 12:3, Pro 12:12, Eph 3:17, Col 2:7, Jud 1:12
which: Luk 22:31, Luk 22:32, Hos 6:4, Joh 2:23-25, Joh 8:30-32, Joh 12:42, Joh 12:43, Joh 15:2, Joh 15:6, Act 8:13-23, 1Co 13:2, 1Co 15:2, Col 1:23, 1Th 3:5, 1Ti 1:19, 2Ti 2:18, 2Ti 2:19, Heb 10:39, Jam 2:26, 2Pe 2:20, 2Pe 2:22, 1Jo 2:19
Reciprocal: Exo 4:31 – believed Exo 14:31 – believed Job 23:11 – his way Jer 34:16 – ye turned Hos 7:16 – return Mat 13:6 – because Mat 26:41 – enter Mar 4:5 – General Luk 6:47 – doeth Luk 8:6 – General Luk 11:4 – lead Joh 7:31 – believed 1Co 13:13 – faith Eph 6:13 – in the Heb 6:5 – tasted Rev 2:26 – keepeth
Fuente: The Treasury of Scripture Knowledge
ROOTS OF THE CHRISTIAN LIFE
These have no root.
Luk 8:13
The question is, What are roots? I should define the root to be that which, lying secret, far down, gives strength and steadiness to that which is exposed, and at the same time supplies to all the other parts the nourishment which each requires for its life and growth.
I. The deepest root of all is Gods election.So deep, that it is really out of all reach and knowledge and ken of man, and yet it is the largest root of all the roots. If you are a Christian, the beginning of all beginnings is that God chose you. There you touch God. You build upon a rock. You entwine yourself about the Eternities of the Unchangeable.
I do not say that you are to attempt to handle and examine this root; but when you think of it, it is an immense comfort and strength: God loved me from everlasting. When all other roots may seem to snap, you can hold to that. God, in His amazing love, chose me.
II. Only second to this is a distinct knowledge and a firm personal appropriation of the scheme of salvation.Every one who wishes to continue in grace must have clear views of doctrine. God having loved me (why, I do not know, but because He is love) gave me to His Son; His Son, dying for me, paid all my debt, cancelled all my sins, and gave me a perfect righteousness, bestowing upon me a title to heaven. The Son, having saved me, gave me to the Spirit, that I might be made myself gradually holier and holier, till I was meet for heaven. And because I am not holy even thus, the Spirit gives me back to Jesus, to be perfected in His perfections, which clothe me with a beautiful robe, and make me, poor sinner as I am, in Gods sight perfect. And so Jesus presents me, and gives me back to the FatherWho first gave me to himcomplete.
III. Growing out of this root is another rootlove.You are loved, and the ray must reflect itself. I should not now make any distinction about whom you loveGod or man, or whom. I mean, there is a melting, soft, loving frameit is what a sense of Gods love always givesan affectionate compassion of the heart. Of course it will go, at first, to God. But then it will widen its circleseverywhere. It becomes the motive powerThe love of Christ constraineth me.
IV. Branching out of this root is anothera humbling sense of sin and weakness.I see it here because I know that humility is a shoot of love. We never do feel our guilt and nothingness until we feel loved and forgiven. The sense of being loved is the surest thing to put a man into the dust. And this feeling that we are nothing, and can be nothing, is a very great root.
V. One more rootsecret communion with God.Nothing will be a substitute for that. ServicesChristian fellowshipholy communionare all necessary parts of the Divine life. But those are not roots. The root must go deeper. It must be something deep and hiddena converse with God in the depths of a mans soul. In consists chiefly in two thingsthe private exercises of your own room, and the little silent communications with God which occur in your heart everywhere. If you do not keep up both theseearnestly and constantlyyour soul must die!
Rev. James Vaughan.
Illustration
The length of the branch is the measure and the extent of the root. As the one spreads above ground, so in exact proportion the other stretches beneath it. How far do your branches go? How far are you extending an influence for God? Whom do you bring to live under Gods shadow? Where are you exercising some deep power over anothers soul? Who is picking fruit off you for Christ and His glory? It is very easyto be moved by the beauty of religion and the loveliness of Christeven to tears! It is very easyto have a strong conviction of sin, rather for sins sake, because it is so wretched, than for Christs sake, because it is so dire! It is very easyto be good for a day, or a week, or a month! It is very easyto receive with joy, and lose with levity! I have seen many who have flourished like a green bay tree; but I pass by to-morrow, and lo! they are not, and their place is nowhere to be found! And I hear that sad sentencethat wail, sadder than the dirge of the grave, These have no root!
Fuente: Church Pulpit Commentary
In both of these cases there was some initial faith in Jesus and later a turning away from Him in unbelief. Notice that Jesus did not mention if they were saved or lost. That was not His point. The point is how they responded to the word of God. Some of them may have been saved and others lost. Jesus did not say they lost their salvation. That is impossible (cf. Rom 8:31-39). He said they turned away in unbelief.
In Jesus’ day some of His hearers believed on Him (Joh 8:31) yet were still unsaved (Joh 8:44). Similarly today some people respond to the gospel superficially by accepting it, but then turn from it in unbelief. In Jesus’ day others genuinely believed on Him and then stopped believing (e.g., John the Baptist). Jesus used the phrase "fall away" (Gr. skandalizomai) of John the Baptist in Luk 7:23. He used a different Greek word here (Luk 8:13, aphisteme) but only because he preferred it, not because it has a different meaning. [Note: See Schuyler Brown, Apostasy and Perseverance in the Theology of Luke, p. 30-31.] Today true believers sometimes stop believing because of information they receive that convinces them their former faith was wrong (e.g., youths who abandon their faith in college). Luke’s treatment of this passage shows his concern for apostasy (i.e., departure from the truth) under persecution.
Those of us who have grown up in "Christian" countries sometimes fail to appreciate the fact that genuine Christians have renounced their faith in Jesus under severe persecution (e.g., Peter). We may tend to think that people who do this were never genuine believers. That may be true in some cases. However we need to remember that for every Christian martyr who died refusing to renounce his faith there were other believers who escaped death by renouncing it. To say that their behavior showed that they never truly believed is naive and unbiblical (cf. Luk 19:11-27; 2Ti 2:12-13; 2Ti 4:10 a).
The people in view in Luk 8:13 stop believing because of adversity, but those in Luk 8:14 do so because of distractions (cf. Mat 6:19-34; Luk 11:34-36; Luk 12:22-32; Luk 16:13). Notice that Jesus said that these "believers" (Luk 8:13) produce no mature fruit (cf. Joh 15:2). In the light of this statement we need to examine the idea that every true believer produces fruit and that if there is no fruit the person must be lost. Fruit is what appears on the outside that other people see. It is what normally, but not always, manifests life on the inside. It is possible for a fruit tree to produce no fruit and still be a fruit tree. Most fruit trees bear no fruit for the first few years after their planting, some stop bearing fruit after a while, and others never bear fruit. Today the testimony of many Christians would lead onlookers to conclude that they are not believers because they do not produce much external evidence of the divine life within them. However, Jesus allowed for the possibility of true believers bearing no mature fruit because they allow the distractions of the world to divert them from God’s Word (cf. Joh 15:2). Luke alone mentioned the pleasures of this life, which were a special problem for his Greek readers.