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Commentary on Luke 8 verses 4–21
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.
He, however, was teaching them that it was the ears of the heart which were necessary; and with these the Creator had said that they would not hear. Therefore it is that He adds by His Christ, "Take heed how ye hear," and hear not,-meaning, of course, with the hearing of the heart, not of the ear.
The parable also of the (ten) servants, who received their several recompenses according to the manner in which they had increased their lord's money by trading proves Him to be a God of judgment-even a God who, in strict account, not only bestows honour, but also takes away what a man seems to have. Else, if it is the Creator whom He has here delineated as the "austere man," who "takes up what he laid not down, and reaps what he did not sow," my instructor even here is He, (whoever He may be, ) to whom belongs the money He teaches me fruitfully to expend.
Why, a shepherd like this will be tuned off from the farm; the wages to have been given him at the time of his discharge will be kept from him as compensation; nay, even from his former savings a restoration of the master's loss will be required; for "to him who hath shall be given, but from him who hath not shall be taken away even that which he seemeth to have. Thus Zechariah threatens: "Arise, O sword, against the shepherds, and pluck ye out the sheep; and I will turn my hand against the shepherds.
Now, if from the very first "the natural man, not receiving the things of the Spirit of God," has deemed God's law to be foolishness, and has therefore neglected to observe it; and as a further consequence, by his not having faith, "even that which he seemeth to have hath been taken from him" -such as the grace of paradise and the friendship of God, by means of which he might have known all things of God, if he had continued in his obedience-what wonder is it, if he, reduced to his material nature, and banished to the toil of tilling the ground, has in his very labour, downcast and earth-gravitating as it was, handed on that earth-derived spirit of the world to his entire race, wholly natural and heretical as it is, and not receiving the things which belong to God? Or who will hesitate to declare the great sin of Adam to have been heresy, when he committed it by the choice of his own will rather than of God's? Except that Adam never said to his fig-tree, Why hast thou made me thus? He confessed that he was led astray; and he did not conceal the seducer.
This is proved even by the sentence which immediately follows: "Whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have." What shall be given? The increase of faith, or understanding, or even salvation.
As if He said, As a lantern is lighted that it should give light, not that it should be covered under a bushel or a bed, so also the secrets of the kingdom of heaven when uttered in parables, although hid from those who are strangers to the faith, will not however to all men appear obscure. Hence he adds, For nothing is secret that shall not be made manifest, neither any thing hid that shall not be known, and come abroad. As if He said, Though many things are spoken in parables, that seeing they might not see, and hearing they might not understand, because of their unbelief, yet the whole matter shall be revealed.
“To the one who has, it will be given, and from him who has not, even what he has will be taken from him.” This is like, “Let the one who has ears listen.” This is for those who have spiritual ears within the bodily ears, so that they may listen to his spiritual words. He was increasing his teaching over and above what they already possessed.
"And do not say He acted impiously towards the wise in hiding these things from them. Far be such a supposition from us. For He did not act impiously; but since they hid the knowledge of the kingdom, and neither themselves entered nor allowed those who wished to enter, on this account, and justly, inasmuch as they hid the ways from those who wished, were in like manner the secrets hidden from them, in order that they themselves might experience what they had done to others, and with what measure they had measured, an equal measure might be meted out to them. For to him who is worthy to know, is due that which he does not know; but from him who is not worthy, even should he seem to have anything it is taken away, even if he be wise in other matters; and it is given to the worthy, even should they be babes as far as the times of their discipleship are concerned."
(Hom. 15. in Matt.) By these words he leads them to diligence of life, teaching them to be strong as exposed to the view of all men, and fighting in the world as on a stage. As if he said, Think not that we dwell in a small part of the world, for ye will be known of all men, since it cannot be that so great virtue should lie hid.
(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.
(Quæst. in Script. 63.) Or perhaps the Lord calls Himself a light shining to all who inhabit the house, that is, the world, since He is by nature God, but by the dispensation made flesh. And so like the light of the lamp He abides in the vessel of the flesh by means of the soul as the light in the vessel of the lamp by means of the flame. But by the candlestick he describes the Church over which the divine word shines, illuminating the house as it were by the rays of truth. But under the similitude of a vessel or bed he referred to the observance of the law, under which the word will not be contained.
Having before said to His Apostles, Unto you it is given to know the mysteries of the kingdom of God, but to others in parables; He now shows that by them at length must the same mystery be revealed also to others, saying, No man when he hath lighted a candle covereth it with a vessel, or putteth it tender a bed.
But the Lord ceases not to teach us to hearken to His word, that we may be able both to constantly meditate on it in our own minds, and to bring it forth for the instruction of others. Hence it follows, Take heed therefore how ye hear; for whosoever hath, to him shall be given. As if he says, Give heed with all your mind to the word which ye hear, for to him who has a love of the word, shall be given also the sense of understanding what he loves; but whoso hath no love of hearing the word, though he deems himself skilful either from natural genius, or the exercise of learning, will have no delight in the sweetness of wisdom; for oftentimes the slothful man is gifted with capacities, that if he neglect them he may be the more justly punished for his negligence, since that which he can obtain without labour he disdains to know, and sometimes the studious man is oppressed with slowness of apprehension, in order that the more he labours in his inquiries, the greater may be the recompense of his reward.
For to him who has, it will be given. And whoever does not have, even what he thinks he has will be taken away from him. With full intention (he says), pay attention to the word that you hear. Because whoever has a love for the word, it will be given to him and the understanding of what he loves. But whoever does not have a love for hearing the word, even if he thinks himself clever by natural talent or literary exercise, will not enjoy the sweetness of true wisdom. And even if it seems to be said particularly about the apostles, to whom, endowed with love and faith, it was given to know the mystery of the kingdom of God, and about the faithless Jews, who seeing did not see, and hearing did not understand, that is, they would lose the letter of the law in which they gloried, it can nevertheless be understood generally, because often an ingenious reader, through neglect, deprives himself of wisdom, which a simple but diligent person tastes by striving for it. Therefore, often a lazy person receives talent, so that he may be punished more justly for his neglect, because he despises knowing what he could have obtained without labor. And sometimes a diligent person is burdened with slowness of understanding, so that he finds greater rewards in return, the more he labors in the effort of discovery.
Therefore, see how you hear. He earnestly teaches us to listen to the word so that we may continuously ponder it in our own hearts and be able to give out to others as well.
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SUMMARY
Luke 8:18 serves as a profound concluding exhortation following Jesus' parables on the Word of God, emphasizing the critical importance of how one receives and responds to divine truth. It articulates a spiritual principle of stewardship: those who actively and receptively engage with the truth they are given will experience an increase in understanding and spiritual flourishing, while those who are careless or unresponsive will find even their perceived understanding or spiritual advantage diminished or lost entirely. This verse underscores the active responsibility of the hearer in the process of spiritual growth and revelation.
CONTEXT
Literary Context: This verse acts as the climactic summary of a significant teaching block in Luke's Gospel, specifically following the Parable of the Sower and its subsequent explanation to the disciples. Immediately preceding it are Jesus' words about the lamp not being hidden, which highlights that truth is revealed not to be concealed, but to be made manifest and understood. Therefore, the manner of hearing (Luke 8:18) directly impacts the effectiveness of this revealed truth. The entire section from Luke 8:4-18 forms a cohesive unit on the reception of the Word, with verse 18 serving as the ultimate warning and encouragement.
Historical & Cultural Context: In ancient Jewish culture, listening (שמע, shema) was not merely an auditory act but implied a deeper engagement involving understanding, obedience, and action. This concept is deeply embedded in the Old Testament, as seen in the Shema Israel, which calls for a comprehensive devotion to God's commands. Jesus' teaching would have resonated with this cultural understanding, emphasizing that true hearing leads to transformation. Furthermore, the agricultural imagery of the sower would have been immediately comprehensible to his audience, who were largely agrarian. The idea of "having" or "not having" in this context refers not to material wealth but to spiritual receptivity and the active appropriation of divine wisdom, a concept familiar from wisdom literature where wisdom is a treasure to be diligently sought and guarded.
Key Themes: Luke chapter 8 is rich with themes central to Jesus' ministry. The overarching theme is the reception and impact of the Word of God. The Parable of the Sower vividly illustrates different responses to the gospel message, from hardened hearts to fruitful ground. This leads to the theme of spiritual responsibility, as highlighted in Luke 8:18, where the hearer is accountable for how they engage with truth. Another significant theme is divine revelation and understanding, as Jesus explains that mysteries are revealed to those who are receptive, while they remain hidden from those who are not (Luke 8:10). Finally, the verse touches upon the principle of spiritual increase or decrease, where faithful stewardship of spiritual truth leads to greater abundance, while neglect leads to loss, a principle also seen in the Parable of the Talents.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 8:18 masterfully employs several literary devices to convey its profound message. Paradox is central, as it states that those who "have" will receive more, while those who "have not" will lose even what they "seem to have." This challenges conventional human logic, where one might expect the opposite—giving to the needy. This paradox serves to highlight a spiritual economy distinct from material ones. The verse also utilizes Antithesis by presenting a clear contrast between two opposing outcomes: increase for the diligent hearer versus loss for the careless one. Furthermore, there is a subtle form of Chiasm in the structure of the second half of the verse, though not perfectly symmetrical, emphasizing the contrast: "whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have." This structure reinforces the two distinct paths and their consequences.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 8:18 encapsulates a profound theological principle found throughout Scripture: the principle of spiritual stewardship and the compounding nature of spiritual truth. God's revelation is not given to be passively consumed but actively engaged with. Those who respond with diligence, humility, and obedience to the truth they receive will find their capacity for understanding and spiritual growth expanded. Conversely, those who treat divine revelation with indifference, neglect, or superficiality will experience a spiritual regression, losing even the initial glimmer of truth they might have possessed. This verse underscores that spiritual blessings and insights are not static endowments but dynamic realities that either multiply through faithful engagement or diminish through apathy. It speaks to the active role of human responsibility in the divine-human encounter, emphasizing that the effectiveness of God's Word is profoundly shaped by the heart of the hearer.
REFLECTION AND APPLICATION
Luke 8:18 is a piercing challenge to every individual's approach to God's Word and spiritual truth. It compels us to move beyond mere auditory reception to a place of deep, transformative engagement. Are we truly "taking heed" to how we hear? This involves cultivating a heart that is not hardened by indifference, shallow by distraction, or choked by worldly concerns, but rather a heart that is fertile ground, eager to receive, understand, and obey. Our spiritual vitality, growth, and the depth of our relationship with God depend directly on the quality of our hearing. This verse calls us to intentionality, discernment, and active obedience, reminding us that spiritual blessings are not static but grow or diminish based on our responsiveness. It encourages a posture of humility and hunger for God's truth, knowing that genuine engagement leads to an ever-increasing abundance of spiritual insight and life.
Questions for Reflection
FAQ
What does "Take heed therefore how ye hear" mean in practical terms?
Answer: This phrase is a direct command to be extremely careful and discerning about how you listen to spiritual instruction. It means to listen with intentionality, an open heart, and a desire to understand and apply the truth. It warns against superficial listening, distracted hearing, or hearing with a critical, unreceptive spirit. Practically, it means preparing your heart to receive, actively processing what is said, and being ready to obey, recognizing that your response determines the impact of the Word on your life.
What is the "principle of increase and decrease" Jesus is teaching here?
Answer: Jesus is teaching that spiritual understanding and blessings operate on a principle of stewardship. If you genuinely embrace, understand, and apply the spiritual truth you've been given ("whosoever hath"), God will grant you more insight, understanding, and spiritual capacity ("to him shall be given"). However, if you neglect, ignore, or fail to act upon the truth you've received ("whosoever hath not"), even the superficial understanding or spiritual advantage you appear to have will be taken away ("from him shall be taken even that which he seemeth to have"). This principle is not about material wealth but about spiritual discernment and growth, emphasizing that spiritual gifts and knowledge are dynamic and require active engagement to be retained and multiplied. It's echoed in the Parable of the Talents where the diligent servant is rewarded with more, and the idle one loses what he had.
CHRIST-CENTERED FULFILLMENT
Luke 8:18, while a principle of spiritual stewardship, finds its ultimate fulfillment and deepest meaning in Christ. Jesus Himself is the embodiment of the Word of God, the truth that is to be heard and received. To "take heed how ye hear" is ultimately to take heed how one responds to Jesus, the living Word. Those who truly "have" are those who have received Christ by faith, whose hearts have been made fertile ground by the Holy Spirit to embrace His teachings and His person. To them, more of Christ's truth, grace, and life will be continually given, leading to ever-increasing spiritual abundance and conformity to His image. Conversely, those who "have not"—those who reject Christ or hear His words superficially without genuine faith and obedience—will find that any perceived spiritual advantage or religious knowledge they possess will ultimately be revealed as empty and be taken away. Their spiritual poverty will be exposed, for true spiritual riches are found only in Him. As John 1:14 states, "the Word became flesh and dwelt among us," and it is through Him that we receive "grace upon grace" (John 1:16). The call to "hear" is thus a call to believe in and follow the One who is the Way, the Truth, and the Life (John 14:6), for in Him are "hidden all the treasures of wisdom and knowledge" (Colossians 2:3).