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Commentary on Luke 8 verses 4–21
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 hundredfold. 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 any thing 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.
I. II. Main points(1.) (2.) Details
The former paragraph began with an account of Christ's industry in preaching (Luk 8:1); this begins with an account of the people's industry in hearing, Luk 8:4. He went into every city, to preach; so they, one would think, should have contented themselves to hear him when he came to their own city (we know those that would); but there were those here that came to him out of every city, would not stay till he came to them, nor think that they had enough when he left them, but met him when he was coming towards them, and followed him when he was going from them. Nor did he excuse himself from going to the cities with this, that there were some from the cities that came to him; for, though there were, yet the most had not zeal enough to bring them to him, and therefore such is his wonderful condescension that he will go to them; for he is found of those that sought him not, Isa 65:1.
Here was, it seems, a vast concourse, much people were gathered together, abundance of fish to cast their net among; and he was as ready and willing to teach as they were to be taught. Now in these verses we have,
I. Necessary and excellent rules and cautions for hearing the word, in the parable of the sower and the explanation and application of it, all which we had twice before more largely. When Christ had put forth this parable, 1. The disciples were inquisitive concerning the meaning of it, Luk 8:9. They asked him, What might this parable be? Note, We should covet earnestly to know the true intent, and full extent, of the word we hear, that we may be neither mistaken nor defective in our knowledge. 2. Christ made them sensible of what great advantage it was to them that they had opportunity of acquainting themselves with the mystery and meaning of his word, which others had not: Unto you it is given, Luk 8:10. Note, Those who would receive instruction from Christ must know and consider what a privilege it is to be instructed by him, what a distinguishing privilege to be led into the light, such a light, when others are left in darkness, such a darkness. Happy are we, and for ever indebted to free grace, if the same thing that is a parable to others, with which they are only amused, is a plain truth to us, by which we are enlightened and governed, and into the mould of which we are delivered.
Now from the parable itself, and the explication of it, observe,
(1.)The heart of man is as soil to the seed of God's word; it is capable of receiving it, and bringing forth the fruits of it; but, unless that seed be sown in it, it will bring forth nothing valuable. Or care therefore must be to bring the seed and the soil together. To what purpose have we the seed in the scripture, if it be not sown? And to what purpose have we the soil in our own hearts, if it be not sown with that seed?
(2.)The success of the seeding is very much according to the nature and temper of the soil, and as that is, or is not, disposed to receive the seed. The word of God is to us, as we are, a savour of life unto life, or of death unto death.
(3.)The devil is a subtle and spiteful enemy, that makes it his business to hinder our profiting by the word of God. He takes the word out of the hearts of careless hearers, lest they should believe and be saved, Luk 8:12. This is added here to teach us, [1.] That we cannot be saved unless we believe. The word of the gospel will not be a saving word to us, unless it be mixed with faith. [2.] That therefore the devil does all he can to keep us from believing, to make us not believe the word when we read and hear it; or, if we heed it for the present, to make us forget it again, and let it slip (Heb 2:1); or, if we remember it, to create prejudices in our minds against it, or divert our minds from it to something else; and all is lest we should believe and be saved, lest we should believe and rejoice, while he believes and trembles.
(4.)Where the word of God is heard carelessly there is commonly a contempt put upon it too. It is added here in the parable that the seed which fell by the way-side was trodden down, Luk 8:5. They that wilfully shut their ears against the word do in effect trample it under their feet; they despise the commandment of the Lord.
(5.)Those on whom the word makes some impressions, but they are not deep and durable ones, will show their hypocrisy in a time of trial; as the seed sown upon the rock, where it gains no root, Luk 8:13. These for awhile believe a little while; their profession promises something, but in time of temptation they fall away from their good beginnings. Whether the temptation arises from the smiles or the frowns, of the world, they are easily overcome by it.
(6.)The pleasures of this life are as dangerous and mischievous thorns to choke the good seed of the word as any other. This is added here (Luk 8:14), which was not in the other evangelists. Those that are not entangled in the cares of this life, nor inveigled with the deceitfulness of riches, but boast that they are dead to them, may yet be kept from heaven by an affected indolence, and the love of ease and pleasure. The delights of sense may ruin the soul, even lawful delights, indulged, and too much delighted in.
(7.)It is not enough that the fruit be brought forth, but it must be brought to perfection, it must be fully ripened. If it be not, it is as if there was no fruit at all brought forth; for that which in Matthew and Mark is said to be unfruitful is the same that here is said to bring forth none to perfection. For factum non dicitur quod non perseverat - perseverance is necessary to the perfection of a work.
(8.)The good ground, which brings forth good fruit, is an honest and good heart, well disposed to receive instruction and commandment (Luk 8:15); a heart free from sinful pollutions, and firmly fixed for God and duty, an upright heart, a tender heart, and a heart that trembles at the word, is an honest and good heart, which, having heard the word, understands it (so it is in Matthew), receives it (so it is in Mark), and keeps it (so it is here), as the soil not only receives, but keeps, the seed; and the stomach not only receives, but keeps, the food or physic.
(9.)Where the word is well kept there is fruit brought forth with patience. This also is added here. There must be both bearing patience and waiting patience; patience to suffer the tribulation and persecution which may arise because of the word; patience to continue to the end in well-doing.
(10.)In consideration of all this, we ought to take heed how we hear (Luk 8:18); take heed of those things that will hinder our profiting by the word we hear, watch over our hearts in hearing, and take heed lest they betray us; take heed lest we hear carelessly and slightly, lest, upon any account, we entertain prejudice against the word we hear; and take heed to the frame of our spirits after we have heard the word, lest we lose what we have gained.
II. Needful instructions given to those that are appointed to preach the word, and to those also that have heard it. 1. Those that have received the gift must minister the same. Ministers that have the dispensing of the gospel committed to them, people that have profited by the word and are thereby qualified to profit others, must look upon themselves as lighted candles: ministers must in solemn authoritative preaching, and people in brotherly familiar discourse, diffuse their light, for a candle must not be covered with a vessel nor put under a bed, Luk 8:16. Ministers and Christians are to be lights in the world, holding forth the word of life. Their light must shine before men; they must not only be good, but do good. 2. We must expect that what is now done in secret, and from unseen springs, will shortly be manifested and made known, Luk 8:17. What is committed to you in secret should be made manifest by you; for your Master did not give you talents to be buried, but to be traded with. Let that which is now hid be made known; for, if it be not manifested by you, it will be manifested against you, will be produced in evidence of your treachery. 3. The gifts we have will either be continued to us, or taken from us, according as we do, or do not, make use of them for the glory of God and the edification of our brethren: Whosoever hath, to him shall be given, Luk 8:18. He that hath gifts, and does good with them, shall have more; he that buries his talent shall lose it. From him that hath not shall be taken away even that which he hath, so it is in Mark; that which he seemeth to have, so it is in Luke. Note, The grace that is lost was but seeming grace, was never true. Men do but seem to have what they do not use, and shows of religion will be lost and forfeited. They went out from us, because they were not of us, Jo1 2:19. Let us see to it that we have grace in sincerity, the root of the matter found in us; that is a good part which shall never be taken away from those that have it.
III. Great encouragement given to those that prove themselves faithful hearers of the word, by being doers of the work, in a particular instance of Christ's respect to his disciples, in preferring them even before his nearest relations (Luk 8:19-21), which passage of story we had twice before. Observe, 1. What crowding there was after Christ. There was no coming near for the throng of people that attended him, who, though they were crowded very so much, would not be crowded out from his congregation. 2. Some of his nearest kindred were least solicitous to hear him preach. Instead of getting within, as they might easily have done if they had come in time, desiring to hear him, they stood without, desiring to see him; and, probably, out of a foolish fear, lest he should spend himself with too much speaking, designing nothing but to interrupt him, and oblige him to break off. 3. Jesus Christ would rather be busy at his work than conversing with his friends. He would not leave his preaching, to speak with his mother and his brethren, for it was his meat and drink to be so employed. 4. Christ is pleased to own those as his nearest and dearest relations that hear the word of God and do it; they are to him more than his mother and brethren.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–21. Public domain.
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Eusebius of Caesarea (as quoted by Aquinas, AD 1274)AD 339
Catena Aurea by Aquinas
Now Christ most fitly puts forth His first parable to the multitude not only of those who then stood by, but of those also who were to come after them, inducing them to listen to His words, saying, A sower went out to sow his seed.
Some went out from the heavenly country and descended among men, not however to sow, for they were not sowers, but ministering spirits sent forth to minister. (Heb. 1:14.) Moses also and the prophets after him did not plant in men the mysteries of the kingdom of heaven, but by keeping back the foolish from the error of iniquity, and the worship of idols, they tilled as it were the souls of men, and brought them into cultivation. But the only Sower of all, the Word of God, went out to sow the new seed of the Gospel, that is, the mysteries of the kingdom of heaven.
He teaches therefore that there are two classes of those who received the seed; the first, of those who have been made worthy of the heavenly calling, but fall from grace through carelessness and sloth; but the second, of those who multiply the seed bearing good fruit. But according to Matthew he makes three divisions in each class. For those who corrupt the seed have not all the same manner of destruction, and those who bear fruit from it do not receive an equal abundance. He wisely sets forth the cases of those who lose the seed. For some though they have not sinned, have lost the good seed implanted in their hearts, through its having been withdrawn from their thoughts and memory by evil spirits, and devils who fly through the air; or deceitful and cunning men, whom He calls the birds of the air. Hence it follows, And as he sowed, some fell by the way side.
There are also some who through covetousness, the desire of pleasure and worldly cares, which indeed Christ calls thorns, suffer the seed which has been sown in them to be choked.
But our Lord told them the reason why He spake to the multitudes in parables, as follows, And he said, Unto you it is given to know the mysteries of God.
Now He says, that there are three reasons why men destroy the seed implanted in their hearts. For some destroy the seed that is hid in them by lightly giving heed to those that wish to deceive, of whom He adds, Those by the way side are they that hear: then cometh the devil, and taketh away the word out of their hearts.
But some there are who having not received the word in any depth of heart, are soon overcome when adversity assails them, of whom it is added, 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.
But some choke the seed which has been deposited in them with riches and vain delights, as if with choking thorns, of whom it is added, And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches of this life, &c.
Now these things were foretold by our Saviour according to His foreknowledge, and that their case is so, experience testifies. For in no wise do men fall away from the truth of divine worship, but according to some of the causes before mentioned by Him.
Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 11.14
“That which fell on the rock …” The good Lord revealed his mercy. Although the hardness of the ground was not cultivated, he did not withhold its seed from it. This ground represents those who turn away from his teaching like those who said, “This word is hard; who can listen to it?” It is like Judas, who heard his word and flourished through his signs but was without fruit in the moment of testing.
Ephrem the SyrianAD 373
COMMENTARY ON TATIAN’S DIATESSARON 11.13
“For it fell on the edge of the path.” This is an image of the ungrateful soul, like the one who received one talent despised the goodness of him who gave it. Because this ground was tardy in receiving its seed, it became a public highway for all evil. Consequently there was no place in its ground for the Teacher to penetrate into it like a laborer, break up its hardness and sow his seed there. The Lord described the evil one in the imagery of a bird who snatches it away. He made known that the evil one does not forcefully snatch away from the heart the teaching entrusted to it. In the parable’s imagery, he revealed the voice of the gospel standing at the door of the ears like the grain of wheat on the surface of the ground that has not hidden in its womb the seed which fell upon it. The birds were not permitted to penetrate the earth in search of the seed that the earth hid under its wings.
Titus of Bostra (as quoted by Aquinas, AD 1274)AD 378
Catena Aurea by Aquinas
But He went out to sow His seed, He receives not the word as borrowed, for He is by nature the Word of the living God. The seed is not then of Paul, or of John, but they have it because they have received it. Christ has His own seed, drawing forth His teaching from His own nature. Hence also the Jews said, How knoweth this man letters, having never learned? (John 7:15.)
Basil of Caesarea (as quoted by Aquinas, AD 1274)AD 379
Catena Aurea by Aquinas
(Hom. in Princ. Prov.) Hearing has reference to the understanding. By this then our Lord stirs us up to listen attentively to the meaning of those things which are spoken.
Gregory of Nazianzus (as quoted by Aquinas, AD 1274)AD 390
Catena Aurea by Aquinas
(ubi sup.) When you hear this you must not entertain the notion of different natures, as certain heretics do, who think that some men indeed are of a perishing nature, others of a saving nature, but that some are so constituted that their will leads them to better or worse. But add to the words, To you it is given, if willing and truly worthy.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(Hom. 44. in Matt.) Now His going, Who is every where, was not local, but through the vail of the flesh He approached us. But Christ fitly denominates His advent, His going forth. For we were aliens from God, and cast out as criminals, and rebels to the king, but he who wishes to reconcile man, going out to them, speaks to them without, until having become meet for the royal presence, He brings them within; so also did Christ.
(Hom. 44. in Matt.) For as the thorns do not let the seed grow up, but when it has been sown choke it by thickening round it, so the cares of this present life permit not the seed to bear fruit. But in things of sense the husbandman must be reproved who would sow amid thorns on a rock and the way side, for it is impossible that the rocks should become earth, the way not be a way, the thorns not be thorns. But in rational things it is otherwise. For it is possible that the rock should be converted into a fruitful soil, the way not be trodden down, the thorns dispersed.
(Hom. 44. in Matt.) And to sum up many things in a few words. Some indeed as careless hearers, some as weak, but others as the very slaves of pleasure and worldly things, hold aloof from what is good. The order of the way side, the rock, and the thorns is well, for we have first need of recollection and caution, next of fortitude, and then of contempt of things present. He therefore places the good ground in opposition to the way, the rock, and the thorns. But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, &c. For they who are on the way side keep not the word, but the devil takes away their seed. But they who are on the rock sustain not patiently the assaults of temptation through weakness. But they who are among thorns bear no fruit, but are choked.
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
For every way side is in some measure dry and uncultivated, because it is trodden down by all men, and no seed gains moisture on it. So the divine warning reaches not the unteachable heart, that it should bring forth the praise of virtue. These then are the ways frequented by unclean spirits. There are again some who bear faith about them, as if it consisted in the nakedness of words; their faith is without root, of whom it is added, And some fell upon a rock, and as soon as it sprung up, it withered away, because it lacked moisture.
Now the rich and fruitful ground is the honest and good hearts which receive deeply the seeds of the word, and retain them and cherish them. And whatever is added to this, And some fell upon good ground, and springing up, brought forth fruit an hundredfold. For when the divine word is poured into a soul free from all anxieties, then it strikes root deep, and sends forth as it were the ear, and in its due season comes to perfection.
But what the meaning of the parable is, let us hear from him who made it, as it follows, And when he had said these things, he cried, He that hath ears to hear, let him hear.
For when they enter the Church they gladly wait on the divine mysteries, but with infirmity of purpose. But when they leave the Church they forget the sacred discipline, and as long as Christians are undisturbed, their faith is lasting; but when persecution harasses, their heart fails them, for their faith was without root.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 41
The seed is the Word of God. Those on the way are they who have heard. Afterwards, the devil comes and takes away the Word from their heart, that they may not believe and be saved. We see in a moment that the hardness of the ground causes the seed on the pathways to be snatched away. A pathway always is hard and untilled, because it is exposed to every one's feet. It does not admit any seed into it, but it lies rather upon the surface, ready for any birds that will to snatch it away. All whose minds are hard and unyielding, and so to speak, pressed together, do not receive the divine seed. The divine and sacred admonition does not find an entrance into them. They do not accept the words that would produce in them the fear of God and by means of which they could bring forth as fruits the glories of virtue. They have made themselves a beaten and trampled pathway for unclean demons, yes, for Satan himself, such as never can bear holy fruit. Let those who are awake, whose heart is sterile and unfruitful, open your mind, receive the sacred seed, be like productive and well-tilled soil, bring forth to God the fruits that will raise you to an incorruptible life.
Paschasius of DumiumAD 600
QUESTIONS AND ANSWERS OF THE GREEK FATHERS 43.2
Alms and faith must not leave you. Remember that every day death is near and act as if the tomb already enclosed you. Do not care for this world, since anxiety for the world and the desire for riches are thorns that choke the good seed.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 15
The reading of the holy Gospel which you have just heard, dearest brothers, does not need exposition, but exhortation. For human frailty does not presume to examine what Truth itself has expounded. But there is something you ought carefully to consider in this very exposition of the Lord: that if we were to tell you that the seed signifies the word, the field the world, the birds demons, the thorns riches, your mind would perhaps hesitate to believe us. Hence the same Lord deigned to expound through himself what he was saying, so that you might learn to seek the meanings of things even in those matters which he did not wish to explain through himself. Therefore by expounding what he said, he made it known that he was speaking figuratively, so that he might make you certain when our frailty opened up to you the figures of his words.
The words of the Lord which you perceive with your ears, retain in your mind. For the word of God is food for the mind. And just as food taken in is rejected when the stomach is weak, so a word that is heard is not retained in the belly of memory. But whoever does not retain nourishment, his life is surely despaired of. Therefore fear the danger of eternal death, if you receive the food of holy exhortation but do not keep in memory the words of life, that is, the nourishment of righteousness. Behold, everything you do passes away, and to the final judgment, without any intervening moment, you hasten daily, whether willing or unwilling. Why then is what must be left behind loved? Why is that to which we are heading neglected?
Gregory the Dialogist (as quoted by Aquinas, AD 1274)AD 604
Catena Aurea by Aquinas
(in Hom. 15 in Ev.) But our Lord condescended to explain what He said, that we might know how to seek for explanation in those things which He is unwilling to explain through Himself. For it follows, Now the parable is this: The seed is the word of God.
(ubi sup.) Many men propose to begin a good work, but as soon as they have become annoyed by adversity or temptation, they abandon what they had begun. The rocky ground then had no moisture to carry on to constancy fruit which it had put forth.
(ubi sup.) It is wonderful that the Lord has represented riches as thorns, for these prick, while those delight, and yet they are thorns, for they lacerate the mind by the prickings of their thoughts, and whenever they entice to see they draw blood, as if inflicting a wound. But there are two things which He joins to riches, cares and pleasures, for they oppress the mind by anxiety and unnerve it by luxuries, but they choke the seed, for they strangle the throat of the heart with vexatious thoughts, and while they let not a good desire enter the heart, they close up as it were the passage of the vital breath.
(ubi sup.) The good ground then bears fruit through patience, for nothing we do is good unless we endure patiently our closest evils. They therefore bear fruit through patience, who when they bear strifes humbly, are after the scourge received with joy to a heavenly rest.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
The sower we can conceive to be none other but the Son of God, Who going forth from His Father's bosom whither no creature had attained, came into the world that He might bear witness to the truth. (John 18:37.)
The rock, he says, is the hard and unsubdued heart. Now 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 virgins, that is, love and stedfastness in virtue. (Matt. 25.)
For by fruit a hundredfold, he means perfect fruit. For the number ten is always taken to imply perfection, because in ten precepts is contained the keeping, or the observance of the law. But the number ten multiplied by itself amounts to a hundred; hence by a hundred very great perfection is signified.
For as often as the admonition occurs either in the Gospel or the Revelation of St. John, it signifies that there is a mystical meaning in what is said, and we must inquire more closely into it. Hence the disciples who were ignorant ask our Saviour, for it follows, And his disciples asked him, &c. But let no one suppose that as soon as the parable was finished His disciples asked Him, but as Mark says, When he was alone they asked him. (Mark 4:10.)
Rightly then do they hear in parables, who having closed the senses of their heart, care not to know the truth, forgetful of what the Lord told them. He that hath ears to hear, let him hear.
Who in truth deign to receive the word which they hear with no faith, with no understanding, at least with no attempt to test the value of it.
Symeon the New TheologianAD 1022
DISCOURSE 30.1
When you come out of the church, do not begin to be distracted toward empty and useless matters, lest the devil come and find you occupied with them. It is like when a crow finds on the plain a grain of wheat, before it has been covered with earth, and picks it up and flies off. The devil removes the memory of these words of catechetical lectures from your hearts, and you find yourselves empty and deprived of beneficial teaching.
Theophylact of OhridAD 1107
Here are described three types of those who are not saved. First, there are those along the way, who do not receive and accept the word at all. Just as a pathway, which is well trodden and compacted, cannot receive the seed because it is hard, so also those who are hardened in their hearts do not accept the word at all. Though they hear the word, they give it no heed. Next there are those on the rock who hear the word, and then do not endure temptations because of human weakness, and deny the faith. The third kind are those who hear the word and then are choked by the cares of life. Three parts, therefore, perish, and only one part is saved. Few are saved; most perish. See that it is not said of those who are choked, that they are choked by riches, but rather by the cares of riches. It is not wealth that harms, but the cares and worries about wealth which fill the mind. Indeed, many have received great benefit from their wealth, when they poured it out to feed the poor. Consider the preciseness of the Evangelist, when he says of those who are saved, that when they have heard the word, they keep it, in contrast to those who are along the pathway, who do not keep the word; instead, the devil takes the word from them. And they bring forth fruit, in contrast to those who are choked by the thorns, and who bring no fruit to maturity. In truth those whose fruit never ripens bear no fruit at all. Those who bring forth fruit with patient endurance stand in contrast to those who are on the rock, who receive the word but then do not endure the onslaught of temptations and show that they cannot withstand the test. See how the Evangelist says three things concerning those who are saved, that they keep the word, that they bring forth fruit, and that they do so with patient endurance. By these three statements he distinguishes the saved from those who perish—those along the pathway who do not keep the word; those among thorns who bring no fruit to perfection; and those on the rock who do not patiently endure the assault of temptations.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
That which David had foretold in the person of Christ, I will open my mouth in parables, (Ps. 78:2.) the Lord here fulfils; as it is said, And when much people were gathered together, and were come to him out of every city, he spake by a parable. But the Lord speaks by a parable, first indeed that He may make His hearers more attentive. For men were accustomed to exercise their minds on dark sayings, and to despise what was plain; and next, that the unworthy might not receive what was spoken mystically.
But He went out now, not to destroy the husbandmen, or to burn up the earth, but He went out to sow. For oftimes the husbandman who sows, goes out for some other cause, not only to sow.
But the Son of God never ceases to sow in our hearts, for not only when teaching, but creating, He sows good seed in our hearts.
He said not that the sower threw some on the way side, but that it fell by the way side. For he who sows teaches the right word, but the word falls in different ways upon the hearers, so that some of them are called the way side: and it was trodden down, and the birds of the air devoured it.
But to those who are unworthy of such mysteries, they are obscurely spoken. Hence it follows, But to the rest in parables, that seeing they might not see, and hearing they might not understand. For they think they see, but see not, and hear indeed, but do not understand. For this reason Christ hides this from them, lest they should beget a greater prejudice against them, if after they had known the mysteries of Christ, they despised them. For he who understands and afterwards despises, shall be more severely punished.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 8:11 serves as Jesus' authoritative interpretation of the preceding Parable of the Sower, explicitly identifying the central symbol of the "seed" as "the word of God." This concise declaration provides the essential hermeneutical key, unlocking the spiritual meaning of the parable and illuminating the profound significance of divine truth in the human heart, laying the groundwork for understanding the various responses to the Gospel message.
CONTEXT
Literary Context: Luke 8:11 immediately follows Jesus' teaching of the Parable of the Sower (or Soils) to a large crowd, as recounted in Luke 8:4-8. After delivering the parable, Jesus' disciples privately inquire about its meaning, prompting His explanation beginning in Luke 8:9. This verse, therefore, marks the pivotal moment of divine revelation, transitioning from veiled truth presented in a parabolic form to explicit spiritual understanding. It sets the stage for Jesus' detailed exposition of the four types of soil in Luke 8:12-15, each representing a different way people receive or reject the "word of God."
Historical & Cultural Context: Parables were a common teaching method in ancient Judaism, used by rabbis to convey complex spiritual truths through relatable, everyday scenarios. Jesus, as a master teacher, frequently employed them to engage His audience and to reveal or conceal truth depending on the spiritual receptivity of the hearers (as He explains in Luke 8:10). The agricultural imagery of sowing seed was deeply familiar to His agrarian audience in first-century Galilee. Farmers would scatter seed by hand over various types of terrain—along paths, on rocky ground, among thorns, and in fertile soil—making the parable's imagery immediately understandable and its lessons impactful, even before the explicit interpretation.
Key Themes: This verse is central to several key themes in Luke's Gospel and broader biblical theology. Firstly, it underscores the sovereignty and power of God's Word, presenting it as the dynamic, life-giving force capable of spiritual transformation. Secondly, it highlights the theme of spiritual receptivity, as the subsequent verses will demonstrate how different heart conditions determine the fruitfulness of the Word. Thirdly, it emphasizes discipleship and understanding, showing Jesus' commitment to revealing deeper truths to those who genuinely seek them, distinguishing between the crowds who hear but do not understand, and the disciples who are given the "secrets of the kingdom of God" (Luke 8:10). This verse also subtly introduces the theme of evangelism, as the "sowing" of the seed implies the proclamation of this divine message.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Luke 8:11 is Symbolism, where the "seed" is explicitly declared to symbolize the "word of God." This is a direct and unambiguous symbolic equation, crucial for understanding the entire Parable of the Sower. Jesus uses this clear Metaphor to bridge the gap between a familiar agricultural image and a profound spiritual reality. By defining the symbol, Jesus provides the interpretive lens through which the rest of the parable's elements (the different types of soil) must be understood. The verse itself functions as a Hermeneutical Key, unlocking the deeper theological meaning of the preceding narrative and guiding the listener's interpretation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 8:11 profoundly shapes our understanding of God's communication with humanity. It establishes the "word of God" as the foundational element for spiritual life and growth, emphasizing its divine origin and inherent power to transform. This "seed" is not merely human philosophy or advice but the living, active truth that originates from God Himself, carrying His authority and life-giving essence. The parable, interpreted by this verse, then illustrates that while the seed is consistently potent, its fruitfulness depends entirely on the receptivity of the "soil"—the human heart. This highlights the critical interplay between divine initiative (the sowing of the Word) and human responsibility (the reception of the Word), a theme central to salvation and sanctification.
REFLECTION AND APPLICATION
Luke 8:11 calls us to a profound reverence for the Bible and all forms of God's revealed truth. If the "seed" is indeed the "word of God," then our engagement with Scripture is not merely an academic exercise but an encounter with the very life-giving power of the Almighty. This verse challenges us to move beyond superficial hearing to genuine reception, preparing our hearts to be "good soil" where the Word can take deep root, flourish, and bear abundant fruit. It compels us to examine the condition of our own spiritual soil: Are we allowing distractions, worldly anxieties, or hardened unbelief to choke out the Word? Furthermore, recognizing the Word's power, we are commissioned to be diligent sowers, faithfully proclaiming this life-transforming message to a world desperately in need of its truth, trusting that God's Word, once sown, will accomplish its intended purpose.
Questions for Reflection
FAQ
What is the significance of Jesus explicitly defining the "seed" in Luke 8:11?
Answer: Jesus' explicit definition of the "seed" as "the word of God" in Luke 8:11 is profoundly significant because it provides the authoritative interpretive key to the entire Parable of the Sower. Without this direct explanation, the parable would remain a compelling story but its spiritual meaning might be open to various interpretations. By defining the central symbol, Jesus removes ambiguity, ensuring that His disciples (and subsequent readers) understand the parable's primary focus: the nature of God's message and the diverse ways people respond to it. This act underscores Jesus' role as the ultimate revealer of divine truth and His desire for His followers to grasp the deeper realities of the Kingdom of God.
CHRIST-CENTERED FULFILLMENT
Luke 8:11, by identifying the "seed" as "the word of God," points ultimately to Jesus Christ Himself, who is the living embodiment and ultimate expression of God's Word. While the "word of God" in this context primarily refers to the Gospel message and divine revelation, the New Testament consistently presents Jesus as the Logos—the Word made flesh (John 1:1-14). He is the one through whom God fully communicates His nature, will, and redemptive plan. Therefore, when the "seed" of God's Word is sown, it is, in essence, the message of Christ—His life, death, resurrection, and reign—that is being proclaimed. The reception of this "seed" is fundamentally the reception of Christ Himself, leading to new life and participation in His kingdom. Just as a physical seed contains the potential for life, Christ, the Living Word, is the source of all spiritual life, and His message, when received into good soil, transforms individuals into His likeness, bearing fruit for God's glory (Colossians 1:5-6).