Luk 8:4-18 | RWP | e4.org | By a parable ( δια παραβολης ). says "in parables" as does . This is the beginning of the first great group of parables as given in and . There are ten of these parables in Mark and Matthew and only two in (The Sower and the Lamp, ) though Luke also has the expression "in parables" ( ). See and 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.

‏ Luke 8:4-18

By a parable ( δια παραβολης ). 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.

His seed ( τον σπορον αυτου ). Peculiar to Luke.

Was trodden under foot ( κατεπατηθη ). First aorist passive indicative of καταπατεω. Peculiar to Luke here.

Of the heavens ( του ουρανου ). Added in Luke.

Upon the rock ( επ την πετραν ). Mr 4:5 "the rocky ground" ( επ το πετρωδες ), Mt 13:5 "the rocky places.

As soon as it grew ( φυεν ). Second aorist passive participle of φυω, an old verb to spring up like a sprout.

Withered away ( εξηρανθη ). First aorist passive indicative of ζηραινω, old verb, to dry up.

Moisture ( ικμαδα ). Here only in the N.T., though common word.

Amidst the thorns ( εν μεσω των ακανθων ). Mr 4:7 has εις (among) and Mt 13:7 has επ "upon."

Grew with it ( συνφυεισα ). Same participle as φυεν above with συν- (together).

Choked ( απεπνιξαν ). From αποπνιγω, to choke off as in Mt 13:7. In Mr 4:7 the verb is συνεπνιξαν (choked together).

A hundredfold ( εκατονπλασιονα ). Luke omits the thirty and sixty of Mr 4:8; Mt 13:8.

He cried ( εφωνε ). Imperfect active, and in a loud voice, the verb means. The warning about hearing with the ears occurs also in Mr 4:9; Mt 13:9.

Asked ( επηρωτων ). Imperfect of επερωταω ( επ and ερωταω ) where Mr 4:10 has ηρωτων (uncompounded imperfect), both the tense and the use of επ indicate eager and repeated questions on the part of the disciples, perhaps dimly perceiving a possible reflection on their own growth.

What this parable might be ( τις αυτη ειη η παραβολη ). A mistranslation, What this parable was (or meant). The optative ειη is merely due to indirect discourse, changing the indicative εστιν (is) of the direct question to the optative ειη of the indirect, a change entirely with the writer or speaker and without any change of meaning (Robertson, Grammar, pp. 1043f.).

The mysteries ( τα μυστηρια ). See for this word on Mt 13:11; Mr 4:11. Part of the mystery here explained is how so many people who have the opportunity to enter the kingdom fail to do so because of manifest unfitness.

That ( ινα ). Here Mr 4:11 also has ινα while Mt 13:13 has οτ (because). On the so-called causal use of ινα as here equal to οτ see discussion on Mt 13:13; Mr 4:11. Plummer sensibly argues that there is truth both in the causal οτ of Matthew and the final ινα of Mark and Matthew. "But the principle that he who hath shall receive more, while he who hath not shall be deprived of what he seemeth to have, explains both the ινα and the οτ. Jesus speaks in parables because the multitudes see without seeing and hear without hearing. But He also speaks in parable

in order that they may see without seeing and hear without hearing." Only for "hearing" Luke has "understand" συνιωσιν, present subjunctive from a late omega form συνιω instead of the -μ verb συνιημ.

Is this ( εστιν δε αυτη ). Means this. Jesus now proceeds to interpret his own parable.

The seed is the word of God ( ο σπορος εστιν ο λογος του θεου ). The article with both subject and predicate as here means that they are interchangeable and can be turned round: The word of God is the seed. The phrase "the word of God" does not appear in Matthew and only once in Mark (Mr 7:13) and John (Joh 10:35), but four times in Luke (5:1; 8:11, 21; 11:28) and twelve times in Acts. In Mr 4:14 we have only "the word." In Mr 3:31 we have "the will of God," and in Mt 12:46 "the will of my Father" where Lu 8:21 has "the word of God." This seems to show that Luke has the subjective genitive here and means the word that comes from God.

Those by the wayside ( ο παρα την οδον ). As in Mr 4:15; Mt 13:19 so here the people who hear the word = the seed are discussed by metonymy.

The devil ( ο διαβολος ). The slanderer. Here Mr 4:15 has Satan.

From their heart ( απο της καρδιας αυτων ). Here Mark has "in them." It is the devil's business to snatch up the seed from the heart before it sprouts and takes root. Every preacher knows how successful the devil is with his auditors. Mt 13:19 has it "sown in the heart."

That they may not believe and be saved ( ινα μη πιστευσαντες σωθωσιν ). Peculiar to Luke. Negative purpose with aorist active participle and first aorist (ingressive) passive subjunctive. Many reasons are offered today for the failure of preachers to win souls. Here is the main one, the activity of the devil during and after the preaching of the sermon. No wonder then that the sower must have good seed and sow wisely, for even then he can only win partial success.

Which for a while believe ( ο προς καιρον πιστευουσιν ). Ostensibly they are sincere and have made a real start in the life of faith.

They fall away ( αφισταντα ). 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 ( σκανδαλιζοντα ), 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" ( εν καιρω πειρασμου ) for these superficial, emotional people who have to be periodically rounded up if kept within the fold.

They are choked ( συνπνιγοντα ). Present passive indicative of this powerfully vivid compound verb συνπνιγω used in Mr 4:19; Mt 13:22, only there these worldly weeds choke the word while here the victims themselves are choked. Both are true. Diphtheria will choke and strangle the victim. Who has not seen the promise of fair flower and fruit choked into yellow withered stalk without fruit "as they go on their way" ( πορευομενο ).

Bring no fruit to perfection ( ου τελεσφορουσιν ). Compound verb common in the late writers ( τελοσ, φορεω ). To bring to completion. Used of fruits, animals, pregnant women. Only here in the N.T.

In an honest and good heart ( εν καρδια καλη κα αγαθη ). Peculiar to Luke. In verse 8 the land ( γην ) is called αγαθην (really good, generous) and in verse 15 we have εν τη καλη γη ( in the beautiful or noble land). So Luke uses both adjectives of the heart. The Greeks used καλος κ' αγαθος of the high-minded gentleman. It is probable that Luke knew this idiom. It occurs here alone in the N.T. It is not easy to translate. We have such phrases as "good and true," "sound and good," "right and good," no one of which quite suits the Greek. Certainly Luke adds new moral qualities not in the Hellenic phrase. The English word "honest" here is like the Latin honestus (fair, noble). The words are to be connected with "hold fast" ( κατεχουσιν ), "hold it down" so that the devil does not snatch it away, having depth of soil so that it does not shrivel up under the sun, and is not choked by weeds and thorns. It bears fruit ( καρποφορουσιν, an old expressive verb, καρπος and φορεω ). That is the proof of spiritual life.

In patience ( εν υπομονη ). There is no other way for real fruit to come. Mushrooms spring up overnight, but they are usually poisonous. The best fruits require time, cultivation, patience.

When he hath lighted a lamp ( λυχνον αψας ). It is a portable lamp ( λυχνον ) that one lights ( αψας aorist active participle of απτω, to kindle, fasten to, light).

With a vessel ( σκευε, instrumental case of σκευος ). Here Mr 4:21 has the more definite figure "under the bushel" as has Mt 5:15.

Under the bed ( υποκατω κλινης ). Here Mr 4:21 has the regular υπο την κλινην instead of the late compound υποκατω. Ragg notes that Matthew distributes the sayings of Jesus given here by Lu 8:16-18; Mr 4:21-25 concerning the parable of the lamp and gives them in three separate places (Mt 5:15; 10:26; 13:12). That is true, but it does not follow that Mark and Luke have bunched together separate sayings or that Matthew has scattered sayings delivered only on one occasion. One of the slowest lessons for some critics to learn is that Jesus repeated favourite sayings on different occasions and in different groupings just as every popular preacher and teacher does today. See on Mr 4:21 for further discussion of the lamp and stand.

May see the light ( Βλεπωσιν το φως ). In Mt 5:16 Jesus has it "may see your good works." The purpose of light is to let one see something else, not the light. Note present subjunctive ( βλεπωσιν ), linear action "Jesus had kindled a light within them. They must not hide it, but must see that it spreads to others" (Plummer). The parable of the lamp throws light on the parable of the sower.

That shall not be known ( ο ου μη γνωσθη ). Peculiar to Luke. First aorist passive subjunctive of γινωσκω with the strong double negative ου μη. See on Mr 4:22 for discussion of κρυπτον and αποκρυφον.

How ye hear ( πως ακουετε ). The manner of hearing. Mr 4:24 has "what ye hear" ( τ ακουετε ), the matter that is heard. Both are supremely important. Some things should not be heard at all. Some that are heard should be forgotten. Others should be treasured and practised.

For whosoever hath ( Hος αν γαρ εχη ). Present active subjunctive of the common verb εχω which may mean "keep on having" or "acquiring." See on Mr 4:25 for discussion.

Thinketh he hath ( δοκε εχειν ), or

seems to acquire or to hold. Losses in business illustrate this saying as when we see their riches take wings and fly away. So it is with hearing and heeding. Self-deception is a common complaint.