9<\/strong>. his disciples asked him<\/em> ] St Mark says “those about Him, with the Twelve;” and that they came to Him afterwards when they found Him alone.<\/p>\n And his disciples asked him<\/strong>,…. That is, as Mark says, “when he was alone”; after the multitude were departed, and they were by themselves, it may be in some house with other disciples:<\/p>\n saying, what might this parable be<\/strong>? what is the sense and meaning of it? According to Matthew, they asked why he spake in parables to the people; and to such a question the following words are a proper answer.<\/p>\n Asked <\/B> (<\/SPAN><\/span>). Imperfect of <\/SPAN><\/span> (<\/SPAN><\/span> and <\/SPAN><\/span>) where Mr 4:10<\/span> has <\/SPAN><\/span> (uncompounded imperfect), both the tense and the use of <\/SPAN><\/span> indicate eager and repeated questions on the part of the disciples, perhaps dimly perceiving a possible reflection on their own growth.<\/P> What this parable might be <\/B> ( <\/SPAN><\/span>). A mistranslation, What this parable was (or meant). The optative <\/SPAN><\/span> is merely due to indirect discourse, changing the indicative <\/SPAN><\/span> (is) of the direct question to the optative <\/SPAN><\/span> of the indirect, a change entirely with the writer or speaker and without any change of meaning (Robertson, Grammar<\/I>, pp. 1043f.). <\/P> <\/p>\n <\/strong><\/p>\n 1) “And his disciples asked him, saying,” <\/strong>(eperoton de auton hoi mathetai autou) “Then his disciples question or quizzed him,” when they were alone, Mat 13:10<\/span>; Mar 4:10<\/span>.<\/p>\n 2) “What might this parable be?” <\/strong>(tis aute eie he parabole) “Just what the meaning of this parable might be,” Mat 13:10<\/span>; Mar 4:10<\/span>, or just why He spoke in parables, as given by Matthew.<\/p>\n The Interpretation of the Parable: The Kingly Rule of God Is Being Built Up By The Spreading of the Word (8:9-15).<\/p>\n <\/strong><\/p>\n ‘And his disciples asked him what this parable might be.’<\/p>\n We who are used to the parables and this way of using illustrations are puzzled as to why no one seemed to understand. We forget that we have been given the key. But the people were used to hearing stories from the Rabbis, and sometimes such stories had strange meanings which were not always apparent on the surface. Many were just content to enjoy the story and not think too closely about what it meant. Thus they may well have felt that they could not be expected to know what Jesus was inferring by His words. They were more interested in the miracles. However, had they really wanted to know it was always open to them to ask. Which is precisely what those who did want to know, did.<\/p>\n The explanation of the parable:<\/p>\n v. 9<\/strong>. And His disciples asked Him, saying, What might this parable be?<\/strong><\/p>\n v. 10<\/strong>. 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.<\/strong><\/p>\n v. 11<\/strong>. Wow the parable is this: The seed is the Word of God,<\/strong><\/p>\n v. 12<\/strong>. Those by the wayside are they that hear; then cometh the devil, and taketh away the Word out of their hearts, lest they should believe and be saved.<\/strong><\/p>\n v. 13<\/strong>. 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<\/strong><\/p>\n v. 14<\/strong>. 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.<\/strong><\/p>\n v. 15<\/strong>. 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.<\/p>\n <\/strong> The disciples at that time had as yet little spiritual knowledge and understanding. And so Jesus patiently explains to them the meaning of the parable, since to them it was given to know the mysteries of the kingdom of God, not by their merit or worthiness, nor because they had been interested in Christ or His work by their own reason and strength. In case of the others, however, that did not want to believe, the parables served a different purpose. Seeing they should not see, and hearing they should not understand. The eyes of their bodies might behold all that was going on in miracles and other happenings, and yet they would not recognize the power of God, the Messiah-ship of Jesus. Their ears might hear the sounds of the words, but their meaning was hidden from them. What Isaiah had been obliged to say with regard to the hardening of Israel was being fulfilled, Isa 6:9-10<\/span>. The judgment of God upon a disobedient people had begun in the days of Isaiah, and was completed in the days of Christ and the apostles. It is an earnest warning for all times, 2Co 2:15-16<\/span>; 2Co 4:3-4<\/span>. Christ’s explanation of the parable was brief and simple. The seed of which He speaks is the Word. That shall be strewn, that shall be scattered broadcast again and again, with patient labor. The first class of hearers are those by the wayside, hearers only. There is not even a chance for the Word to begin its saving influence in their case. The seed is lying on top of the hearts, and the devil takes it away, lest, believing, they should be saved. “Therefore He says that the devil comes and takes the Word from their hearts, lest they should believe and be saved. Which power of the devil not only signifies this, that the hearts, hardened by worldly ideas and life, lose the Word and let it escape, that they never understand it, but also that in the place of the Word of God the devil sends false teachers that tread it down with doctrines of men. For both is here given, that the seed is trodden down on the path and that it is eaten by the birds. ” The second class of hearers are those that have a mere veneer, a shallow covering of Christianity. With them the “getting religion” is merely an incident, and they are able to change their profession like their clothes. There is no idea of indoctrination in their case; they are not firmly grounded and rooted in Scriptures. They are violent enthusiasts while it lasts, but the excitement does not last. For a time, and usually a short time, at that, they are prominently identified with the work of the Church. But then their interest flags and departs as suddenly as it came into being. In the time of temptation, when there seems to be danger of suffering for the sake of their convictions, they are no longer among those present. “The second class contains those that accept with joy, but they do not hold out. This is also a great crowd, that hear the Word properly and accept it in its purity, without any sects and schismatics and enthusiasts; they are glad also that they may know the right truth and find how we may be saved without works through faith; also because they have been delivered from the imprisonment of the Law, the conscience, and human doctrine. But when it comes to the battle, that they should on that account suffer harm, contempt, loss of life and goods, then they fall away and deny it all. ” The third class includes such as also hear the Word, in whose hearts the seed finds a proper lodging. But later they, being taken possession of by the cares of riches and the pleasures of life, suffocate, so far as their faith is concerned, and do not bring their fruit to maturity. This is properly called suffocation, for the process is not brought to a climax at once, but takes much time. Very gradually the love of money and the deceitfulness of riches creeps into the heart; or just as unostentatiously the liking for the pleasures of this world takes possession of the mind, until the lingering spark of faith is extinguished almost without their noticing it. “The third class that hear and accept the Word and yet fall to the wrong side, that is, to the pleasure and ease of this life, also bring forth no fruit according to the Word. And their number is also very large; for though they do not establish heresies, as the first ones, but always have the pure Word, and also are not attacked on the left side by opposition and temptation, yet they fall on the right side, and that is their ruin, that they enjoy peace and good days. Therefore they do not earnestly regard the Word, but become lazy and sink into the care, riches, and lust of this life, that they are without use. ” Only the last class of hearers, in whose case the seed of the Word falls into hearts that have been properly prepared by the preaching of the Law, is of value in the kingdom of God. There the meekness of the knowledge of self is replaced by the nobleness and generousness of the regenerated soul. The Word which they hear they also keep; they hold firmly to its glory and power, and are thus enabled to bring forth fruit well pleasing to God, with all perseverance.<\/p>\n Luk 8:9-10<\/span> . Conversation concerning the parable<\/em> (Mat 13:10-17<\/span> , Mar 4:10-12<\/span> ).<\/p>\n Luk 8:9<\/span> . , what this parable might be. The question in Lk. refers not to the parabolic method, as if they had never heard a parable before, but to the sense or aim of this particular parable. It simply prepares for the interpretation following.<\/p>\n NASB (UPDATED) TEXT: Luk 8:9-10<\/p>\n 9His disciples began questioning Him as to what this parable meant. 10And He said, “To you it has been granted to know the mysteries of the kingdom of God, but to the rest it is in parables, so that seeing they may not see, and hearing they may not understand.<\/p>\n Luk 8:9 “His disciples began questioning Him as to what this parable meant” Even the inner group of Apostles did not understand the spiritual significance of parables. This is comforting to me when I do not understand Jesus’ words either.<\/p>\n Luk 8:10 “‘To you it has been granted” This is a perfect passive indicative. We are responsible stewards of the spiritual truths we possess. “To whom much is given, much is required” (cf. Luk 12:48).<\/p>\n This private teaching, which seems to be a regular occurrence, may explain the differences between the Synoptic Gospels (i.e., public teaching) and John’s Gospel (private teaching). Jesus speaks very differently in John. It is possible that the parabolic teachings, so common in the Synoptics, were done before the crowds and that the totally different style (i.e., “I Am” statements) of the Gospel of John were done in private with the disciples.<\/p>\n It is just possible that this whole issue of special instruction for the Twelve may have functioned in the early church as a way of accentuating Apostolic authority. They, and they alone, knew the “true” interpretation of Jesus’ words. All revelation comes through these chosen and inspired disciples (NT authors).<\/p>\n “the mysteries of the kingdom of God” This is the Greek term mustrion. It is used in the NT in several different senses. Here in Luke it is plural. In Mar 4:11 and here it is revealed truth which the leaders and the crowd could not comprehend (cf. Isa 6:9-10).<\/p>\n SPECIAL TOPIC: MYSTERY IN THE NT <\/p>\n “but to the rest it is in parables” Parables had the linguistic ability<\/p>\n 1. to reveal truths<\/p>\n 2. to hide truths<\/p>\n “so that seeing they may not see, and hearing they may not understand” This is a quote from Isa 6:9. This prophetic passage (Isa 6:9-10) is used often to explain unbelief (cf. Mat 13:14-15; Mar 4:12; Joh 12:40; Act 28:26-27; Rom 11:8).<\/p>\n This emphasizes that only a heart and mind touched by the Spirit of God can understand the gospel. This is the mystery of Divine Sovereignty and required human response. Somehow both are true! Humans can only respond to God’s initiation. The question remains, “Does He touch all or only some?” The evidence of a Divine touch is a human response (repentance, faith, obedience, perseverance).<\/p>\n What . . . ? See note on Luk 8:5. <\/p>\n Not the same word as on the later occasion (Mat 13:10), which was “Why”. They knew “what”, but desired further information. <\/p>\n What: Hos 6:3, Mat 13:10, Mat 13:18, Mat 13:36, Mat 15:15, Mar 4:10, Mar 4:34, Mar 7:17, Mar 7:18, Joh 15:15 <\/p>\n Reciprocal: Mar 14:22 – this<\/p>\n 2 d. Luk 8:9-10. The Parables in general.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.<\/p>\n The question of the disciples referred solely to the meaning of the preceding parable; but Jesus takes advantage of it to give them a general explanation of this mode of teaching. It is the same in Mark, who only adds this detail: when they were alone with Him. In Matthew the question of the disciples is altogether general: Wherefore speakest Thou unto them in parables? This form of the question appears to us less natural.<\/p>\n The reply of Jesus is more extended in Matthew. He quotes in extenso the prophecy of Isaiah (chap. 6) to which Luke’s text alludes, and which Mark incorporates into the discourse of Jesus. Bleek professes to find in the because of Matthew (Mat 13:13) a less harsh thought than the in order that of Mark and Luke. He is wrong; the thought is absolutely the same. In both cases, Jesus distinctly declares that the object of His parables is not to make divine truths intelligible to all, but to veil them from those who are indifferent to them. And it is for this very reason that He avails Himself of this mode of teaching just from this time. By such preaching as the Sermon on the Mount He had accomplished the first work of His spiritual fishing; He had cast the net. Now begins the second, the work of selection; and this He accomplishes by means of teaching in parables. As we have seen, the parable possesses the double property of attracting some, while it repels others. The veil which it throws over the truth becomes transparent to the attentive mind, while it remains impenetrable to the careless. The opposition between these two results is expressed in Luke by these words, designedly placed at the beginning of the phrase, to you and to others. It is the same in Matthew, to you and to those; in Mark, more forcibly still, to you and to those who are without. The perf. does not refer to any antecedent decree (the aor. would have been required), but to the actual condition of the disciples, which renders them fit to receive the revelation of divine things. It is the inward drawing due to divine teaching, of which Jesus speaks in John 6<\/p>\n The term mystery, in Scripture, denotes the plan of salvation, in so far as it can only be known by man through a higher revelation (, to initiate). Used in the plural (the mysteries), it denotes the different parts of this great whole. These are the heavenly things of which Jesus spoke to Nicodemus (Joh 3:12), and which He contrasted with the earthly things which He had preached at the commencement. The verb understood before is .<\/p>\n But how, when God makes a revelation, can it be His will not to be understood, as Isaiah says (chap. 6), and as is repeated here by Jesus? That is not, as Riggenbach says, either His first will or His last. It is an intermediate decree; it is a chastisement. When the heart has failed to open to the first beams of truth, the brighter beams which follow, instead of enlightening, dazzle and blind it; and this result is willed by God; it is a judgment. Since Pharaoh refuses to humble himself under the first lessons he receives, subsequent lessons shall harden him; for, if he is unwilling to be converted himself, he must at least subserve the conversion of others by the conspicuousness of his punishment. The Jewish people themselves, in the time of Isaiah, were just in this position. God makes them feel this by calling them, not my people, but this people. God already sees that the nation is incapable of fulfilling the part of an apostle to the world which had departed from Him. This part it shall accomplish. nevertheless; only it shall not be by its missionary action, but by its ruin. This ruin, therefore, becomes necessary; and because this ruin is necessary (Matthew), or in order that it may take place (Mark and Luke), Israel must be hardened. A similar state of things recurred at the period in Jesus’ ministry which we have now reached. Israel rejected as a nation the light which shone in Jesus; and this light covered itself under the veil of the parable. But through this veil it sent out still more brilliant rays into the hearts of those who, like His disciples, had welcomed with eagerness its first beams.<\/p>\n The terms, see, hear, refer to the description in the parable; not seeing, and not understanding, to its real meaning. <\/p>\n The reason for using parables 8:9-10 (cf. Matthew 13:10-17; Mark 4:10-12)<\/span><\/p>\n Luke focused the disciples’ question on the one parable he recorded so far. Matthew and Mark had them asking Jesus why He was speaking to the people in parables (plural). "Mysteries" were secrets previously unknown about the kingdom (cf. Dan 2:20-23; Dan 2:28-30). The Greeks had their mystery religions the secrets of which only the initiated knew. Consequently Luke’s original readers would have had no trouble understanding Jesus’ meaning. The parables intentionally revealed some truth to everyone who heard them, but only Jesus’ disciples, who took a serious interest in their meaning, could understand the deeper significance of what they taught. One of the principles of spiritual growth is that when a person studies revelation, God gives him or her the ability to understand more truth. However when one does not seek to understand it, God hides further truth from him or her (Luk 8:18; Isa 6:9; cf. Exo 8:32; Exo 9:12; Rom 9:17-18). "In order that" (Luk 8:10) indicates divine purpose more than result (Luk 8:10).<\/p>\n And his disciples asked him, saying, What might this parable be? 9. his disciples asked him ] St Mark says “those about Him, with the Twelve;” and that they came to Him afterwards when they found Him alone. Fuente: The Cambridge Bible for Schools and Colleges And his disciples asked him,…. That is, as Mark … Continue reading “Exegetical and Hermeneutical Commentary of Luke 8:9”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25238","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25238","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25238"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25238\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25238"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25238"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25238"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"