Chapter 8 Blaine Robison, M.A.Published 2 May 2024 (in progress)
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Scripture Text: The Scripture text used in this commentary is prepared by Blaine Robison and based on the Nestle-Aland Greek New Testament. The essentially literal translation seeks to reflect the Jewish character of the author and writing. Scripture quotations may be taken from different Bible versions. Click here for Abbreviations of Bible Versions. Quotations marked with the initials "BR" indicate the translation of the commentary author. Sources: Bibliographic data for works cited may be found at the end of the chapter commentary. Works without page numbers are cited ad loc. Important early Jewish sources include the following: ● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online: DSS Bible; Vermes. ● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, in use among Jews by the mid-2nd century B.C. Online. The LXX also included the Apocrypha, Jewish works produced from 400 B.C. to A.D. 1. Online. ● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online. ● Philo: Works by Philo Judaeus of Alexandria, the Jewish philosopher (20 B.C.─A.D. 50), consisting of 45 monographs. Online. ● Targums: Aramaic translation of Hebrew Scripture with commentary: Targum Onkelos (A.D. 80-120), and Targum Jonathan (A.D. 150-250). Index of Targum texts. Syntax: Unless otherwise noted definition of Greek words is from F.W. Danker, The Concise Greek-English Lexicon of the New Testament (2009), and definition of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981), abbreviated as "BDB." See the Greek Guide for the meaning of grammar abbreviations. Special Terms: In order to emphasize the Hebrew and Jewish nature of Scripture I use the terms Yeshua (Jesus), Messiah (Christ), ADONAI (for YHVH), Torah (Pentateuch, Law), Tanakh (Old Testament), and Besekh (New Testament). Dates are from Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings (1992). Online.
Chapter Summary In Chapter Eight Yeshua continues to proclaim the good news of the Kingdom of God. Luke notes that in addition to the Twelve there were notable women disciples who followed Yeshua and provided practical assistance. Yeshua then instructs a large crowd with a parable about sowing seed, and afterward explains its powerful message to his disciples. A brief interlude occurs with a visit of his mother and brothers and Yeshua defines his spiritual family. He and his disciples then enter a ship to cross the Sea of Galilee, but encounter a storm. The disciples are astounded when Yeshua commands the storm to cease. Upon arriving in the Decapolis Yeshua encounters a man suffering from a legion of demons. Yeshua delivers the victim from by sending the demons into a herd of pigs, which then rush into the lake and perish. Local residents are shocked and frightened by the healed state of the man and asked Yeshua to leave their district. The healed man then becomes a witness for Yeshua. Upon returning to Galilee Yeshua is met by Jairus (Heb. Ya'ir), a synagogue ruler, who begs healing for his daughter. En route to the house of Jairus, Yeshua heals a woman with a blood disorder. Arriving at the house he is informed that the daughter has died. Yeshua exhorts the father to believe, and after entering the house restores the daughter to life. Chapter Outline Notable Women Disciples, 8:1-3 Parable of Sowing, 8:4-8 Meaning of the Parable, 8:9-15 Parable of the Lamp, 8:16-18 Family Visit, 8:19-21 Stilling the Storm, 8:22-25 Exorcism in the Decapolis, 8:26-33 Aftermath of the Exorcism, 8:34-39 The Daughter of Jairus, 8:40-42 The Woman of Blood, 8:43-48 Healing of Jairus' Daughter, 8:49-56 Date: Autumn, A.D. 28 Notable Women Disciples, 8:1-3 1 And it came to pass in that time afterward that he was traveling through every city and village, proclaiming and announcing good news of the kingdom of God. And the Twelve were with him, Reference: Matthew 4:23. And: Grk. kai, conj. that marks a connection or addition. Kai has two basic uses: (1) continuative; and, even also; or (2) intensive; indeed, moreover. The first use applies here. it came to pass: Grk. ginomai, aor. mid., to become, which may be expressed in one of three ways: (1) come into existence begin to be, appear or be born; (2) to be made or performed by a person; or (3) equivalent to come to pass or come about. The third meaning applies here. In the LXX ginomai translates Heb. hayah, to fall out, come to pass, become, be (first in Gen 1:3). The Greek construction which begins this verse is a peculiar characteristic of Luke's writing style, appearing in the Besekh only in his writings, 17 times in this narrative of Yeshua and 20 times in Acts. This syntax is considered a Hebraism because it imitates the frequent use of the Heb. v'hayah, "and it came to pass" in the historical narratives of the Tanakh. The verb is used to introduce an important event that includes some dramatic action by God or an individual that impacts biblical history or serves God's sovereign planning. in: Grk. en, prep., with the root meaning of "within," generally marks position; among, at, in, on or with (DM 105). that: Grk. ho, definite article, but used here as a demonstrative pronoun. time afterward: Grk. ho kathexēs, adv., afterward, successively, in order; used here in a temporal sense, the time immediately afterward. The adverb indicates the time period following the last recorded event of Chapter Seven. that: Grk. kai. he was traveling through: Grk. diodeuō, impf., make way through, journey or travel through, go about. every: Grk. kata, prep., used to signify (1) direction, 'against, down;' (2) position, 'down, upon, in;' (3) conformity or relation, 'according to, in reference to; or (4) distribution, indicating a succession of things following one another.' The fourth meaning is intended here in reference to place. city: Grk. polis, a population center whose size or number of inhabitants could range broadly, a city or town. and: Grk. kai. village: Grk. kōmē, village, smaller and less prestigious than a city. Luke does not specify the region but presumptively these locations were primarily in Galilee (cf. verse 26 below). proclaiming: Grk. kērussō, pres. part., to make a public announcement in the manner of a herald; announce, declare, proclaim, publish. The verb always contains the suggestion of formality, gravity, and an authority which must be listened to and obeyed (Thayer). and: Grk. kai. announcing good news: Grk. euaggelizō, pres. mid. part., to announce the good message, and is used to mean (1) pass on information that provides good tidings to the recipient, and (2) spread good tidings of God's beneficial concern, especially God's saving action in connection with Yeshua. The second meaning applies here. These two verbs don't represent separate actions, but a single action with the second verb expressing the content of the first (Geldenhuys). of the kingdom: Grk. ho basileia, kingship, reign, royal power, sovereignty, or territory ruled over by a king. of God: Grk. ho theos, God, the omnipotent, omniscient, omnipresent Creator of all things and God of Israel (Gen 1:1; Ex 5:1; Luke 1:68). In the LXX theos primarily translates Heb. Elohim, as well as the sacred name YHVH (DNTT 2:67-70). Also, theos is not a philosophical construct for monotheism, the belief in one deity. God is a Person. The reality of the God of Israel excludes the possible existence of any other deity (Isa 44:6; 45:5-6; 46:9). See my comment on John 1:1. The teaching of Yeshua concerning the Kingdom of God, synonymous with "Kingdom of Heaven" in Matthew, is a uniquely Jewish doctrine and can only be properly understood in its historical context. The first mention of the reign of God, properly ADONAI (Heb. YHVH), in Scripture is in the song of Moses after victory over the Egyptians (Ex 15:18). At Mount Sinai ADONAI announced His intention that His covenant people become "a kingdom of priests and a holy nation" (Ex 19:6). God's kingdom would be distinguished from the kingdoms of the world by adherence to the standards of conduct set forth in the commandments of the Torah (cf. Deut 17:18-20; 28:1; Matt 5:19). God's intention for His kingdom was not realized in the centuries of the Israelite confederacy, but with the institution of the monarchy God promised an enduring kingdom ruled by the heir descended from David (2Sam 7:12-13; 1Chr 28:5; 2Chr 13:8; Isa 9:7; Ezek 34:23-24; 37:24-25; Hos 3:5; Zech 12:7-10). Then the angel Gabriel informed Miriam of Nazareth that her son would bring about the Davidic kingdom and reign over "the house of Jacob" (Luke 1:32-33). Zechariah anticipated the reign of David's heir as making it possible to serve God without fear in holiness and righteousness (Luke 1:74-75). Yochanan the Immerser then prepared the way for the Kingdom of God by calling people to repent in order to be spiritually ready for the arrival of David's heir (Matt 3:1-3, 11-12). By announcing the arrival of the Kingdom of God Yeshua heightened expectation created by Yochanan. Yeshua implied that the Kingdom was present in his person (Matt 3:2; Mark 1:15). In other words he was the promised Messianic King. What should be noted is that Yeshua never associated the Kingdom of God with a future ecclesiastical organization. Rather the Kingdom of God is the reign of the Jewish Messiah in human hearts (Luke 17:21). Moreover the kingdom is for Yeshua's disciples. Inclusion in the kingdom presupposes a willingness to obey the king. Over the course of his ministry Yeshua taught the people what it meant to live under his royal authority. And: Grk. kai. the Twelve: Grk. dōdeka (from duo, "two" and deka, "ten"), two and ten, i.e., the number twelve. The number is the usual way by which the Twelve apostles of Yeshua, named in Luke 6:13-16, are referred and distinguished from the many disciples that followed Yeshua. were with: Grk. sun ("soon"), prep. used to denote accompaniment or close identification. Both meanings can have application here. him: Grk. autos, an intensive personal pronoun, often used to distinguish a person or thing in contrast to another, or to give him (it) prominence. The pronoun may mean (1) self, (2) he, she, it, or (3) the same. The second meaning applies here in reference to Yeshua. The close relationship the Twelve had with Yeshua was manifested in four ways: (1) sacrificing livelihood and time to be with Yeshua; (2) physically following and staying with Yeshua in all his journeys throughout the land of Israel; (3) closely attending his teaching; and (4) obeying whatever he required of them (Luke 5:11, 28; 6:46; 7:11; 8:9-10; John 6:68; 14:6). See my article The Call of Discipleship. 2 and certain women who had been healed from evil spirits and infirmities: Miriam, the one called Magdalene, from whom seven demons had gone out, Reference: Matthew 27:55-56; Mark 15:40-41; 16:9; Luke 23:49, 55. and: Grk. kai, conj. certain: pl. of Grk. tis, indefinite pronoun; a certain one, someone, anyone, anything. This pronoun is often used to distinguish someone of consequence in contrast to others. women: pl. of Grk. gunē, an adult female person, without respect to age, marital or social status except as defined in the context. who: fem. pl. of Grk. hos, relative pronoun used to specify or give significance to the mention of a person, thing, or piece of information that precedes; who, which, what, that. had been healed: Grk. therapeuō, pl. perf. pass. part., may mean (1) to offer helpful service, help out, serve; or (2) reversing a physical condition to restore a person having an illness or infirmity. The second meaning applies here. from: Grk. apo, prep. used generally as a marker of either separation or origin, here the former. evil: Grk. ponēros, adj., bad or evil and used here to mean marked by deviation from an acceptable moral standard. In the LXX ponēros renders Heb. ra, which can mean evil, bad or of little value, first in Genesis 2:9. Vincent notes that the adjective is applied in medicine to that which spreads destruction or corruption; as the poison of serpents. spirits: pl. of Grk. pneuma, wind, breath or spirit; which is used in the Besekh for the human spirit, supra-natural beings, and the Holy Spirit. The noun is used here of a supra-natural being, synonymous with the "unclean demon" (cf. Luke 4:33, 36). Describing the invasive entity as a "spirit" does not imply the lack of corporeal substance, but rather that the physical nature of the spirit is of an eternal quality in contrast to the flesh of humans created from the dust of the earth (Gen 2:7). In addition, the molecular structure of a spirit is also such as to permit cohabitation with a human. The mention of "healing from evil spirits" can refer to either "oppression," being afflicted with discouragement, depression, doubt or fear; or "possession," being indwelt and controlled by a demon. and: Grk. kai. infirmities: pl. of Grk. astheneia may mean (1) weak in body, sick, sickly; or (2) lacking capacity for something, weak. The first meaning is intended here. The term likely refers to a condition of debilitating illness, sickness, disease, or disability. Miriam: Grk. Maria, an interchangeable spelling of Mariam. In the LXX Mariam transliterates Heb. Miryam, "Miriam" in English, first in Exodus 15:20. The name occurs in the Tanakh 15 times, only of the sister of Moses. There are seven women identified as "Miriam" in the Besekh. Christian versions render the name as "Mary." The use of the English "Mary" began with the Tyndale New Testament (1525) and Christians have called these Jewish women by this name ever since. The choice to use "Mary" instead of the Hebrew name "Miriam" can only be to minimize their Jewish identity. The meaning of the name is not known for certain, although Thayer's Lexicon says its meaning is "rebelliousness" or "obstinacy." With such a negative meaning it's unlikely that the parents would have given this name to their daughter at birth. The best interpretation is offered at BehindtheName.com which says that Miriam "was most likely originally an Egyptian name, perhaps derived in part from mry "beloved" or mr "love." Thayer also notes that Mariam is an exact transliteration of Aramaic Mariam, which is used in the Targums and may explain its presence in the apostolic narratives. the one: Grk. ho, definite article, but used here as a demonstrative pronoun. called: Grk. kaleō, pres. pass. part., to call and may mean (1) express something aloud, say; (2) solicit participation, call, invite; or (3) identify by name or give a term to. The third meaning applies here. Magdalene: Grk. Magdalēnē, a native of Magdala, a fishing village on the western shore of the Sea of Galilee, just a few miles north of Tiberias, the capital of Herod Antipas. The Greek name Magdala (identified as Magadan, Matt 15:39) translates the Heb. Migdol, which means tower, watch-tower or fortress. The area of Magdala is identified as Taricheae in Josephus (Ant. XX, 8:4; Wars, I, 8:9; II, 13:2; 20:6; 21:3-4; III, 10:1). Taricheae comes from the verb 'taricheuein' to smoke or preserve fish. The Greek historian Strabo (c. 64 B.C. - A.D. 23) mentions that this place had excellent pickling places. Pickled fish was a major export industry of Galilee. from: Grk. apo. whom: Grk. hos. seven: Grk. hepta, the number seven. demons: pl. of Grk. daimonion, a supra-natural being inferior to God but superior to humans, a fallen angel. In the Besekh the term only has a negative connotation of an evil spirit hostile toward man and God. According to the cases reported in the apostolic narratives they have the power to cause great harm. Scripture is silent on the origin of demons, but they are likely the angels who followed Satan and were cast down to earth (Rev 12:9; cf. 2Pet 2:4; Jude 1:6). There was a common belief in demons and Jews had many names for them, such as powerful ones, harmers, destroyers, attackers, satyrs, and evil spirits. According to Jewish belief in the first century demons ascend from beneath the earth (cf. 1Sam 28:13) and fill the world. They have access to heaven, and though they belong to Satan's kingdom, God gives them authority to inflict punishments on sinners. Their power began in the time of Enosh (Gen 4:26), but will end in the days of the Messiah. Their main goal is to lead men into sin. They are the cause of some, but not all diseases, and they can also kill (DNTT 1:451). had gone out: Grk. exerchomai, pluperf., to move away from a place or position, go forth, go out, go away from. The pluperfect tense denotes action in the past that is complete and the results of the action in existence at some point in past time as indicated by the context. Miriam's discipleship began by being delivered of seven demons by Yeshua. Scripture offers no explanation of how she came to be under the inward control of a hostile spirit, but such omission is common to all the stories of demon possession. In these stories Yeshua never blames the individual for being afflicted with a demon. They were victims, not offenders. There is NO evidence that the demonic oppression resulted from personal misconduct (Geldenhuys). Christian tradition has long described the former life of Miriam as that of a prostitute, even though she was elevated to saint status by the Catholic Church. This slanderous tradition began in 591 with the publication of Pope Gregory the Great's Homily XXXIII. In it he allegorized the seven demons as seven cardinal vices. He then associated Miriam with the "sinful woman" of Luke 7:37-39. What should be noticed is that when Luke introduces Miriam here he makes no connection with the "sinful woman" of the anointing story in the previous chapter. Because of Pope Gregory's smear of a good woman, passion plays in the Middle Ages often identified Miriam of Magdala with the woman caught in adultery (John 8:3-11), as well. It was because of this association of Miriam as a prostitute that she became the patroness of "wayward women", and "Magdalene houses" became established all over Europe to help save women from prostitution. Some modern films, such as Jesus Christ Superstar and Mel Gibson's The Passion of the Christ, have perpetuated this falsehood of her character. See my article Miriam of Magdala which rebuts the defamation of Miriam. 3 and Joanna, wife of Chuza, a steward of Herod, and Susanna, and many others who were serving them out of their own resources. Reference: Mark 15:40-41; Luke 3:1; 24:10. and: Grk. kai, conj. Joanna: Grk. Iōanna, a transliteration of the feminine form of Heb. Yochanan ("YHVH has been gracious"). The name occurs only in Luke, also 24:10 where she is a witness of the empty tomb and the angelic testimony of resurrection. The CJB, MJLT and OJB render the name as Yochanah. While the name does not occur elsewhere in the Bible, Gill notes that the Talmud mentions a Johani, daughter of Retibi (Sotah 22a). NOTE: There is no "J" letter in Hebrew or Greek, but it is used to substitute for the Hebrew yod [י] and the Greek iota [i] in Bible names. The English alphabet is derived from the Latin alphabet and originally the "J" was a vowel, simply a fancy "I." After the Renaissance (14th-17th century) "J" became a consonant. Thus, many names of persons and places in the English Bible were misspelled in the King James Bible of 1769 with the letter "J" and mispronounced by Christians ever since. See all the "J" names here. wife: Grk. gunē. See the previous verse. of Chuza: Grk. Chouzas, a personal name meaning "seer" (HBD). The name appears only here in the Besekh. The CJB, MJLT, OJB and TLV render the name as Kuza. Plummer notes that one scholar identifies Chuza as the royal official from Capernaum who appealed to Yeshua to heal his son (John 4:46-47). In that case Chuza would likely be favorably inclined to let Joanna engage in charitable work to support Yeshua. a steward: Grk. epitropē, an administrator or one having authority, whether as (1) a manager of a household or of lands; or (2) one who has care and tutelage of children (2Macc. 11:2; 13:2; Gal 4:2). The first meaning is intended here. There may be a coincidence here with the mention of Herod telling his royal servants that Yeshua must be Yochanan the Immerser risen from the dead (Matt 14:2). of Herod: Grk. Herōdēs, a personal name perhaps meaning "son of a hero." The Herod mentioned here is Antipas, the youngest son of Herod the Great by his wife, Malthace, a Samaritan (Josephus, Ant. XVII, 1:3; Wars I, 28:4). Antipas was the last choice of his father for an heir after Archelaus. After the death of his father in 1 BC the Romans divided most of the land of Israel among Herod's named heirs, with half of his kingdom given to Archelaus and Galilee and Perea given to Antipas (Josephus, Ant. XVII, 11:4). See the map here of the land division. Herod Antipas was given the title Tetrarch, ruler of a fourth," a rank lower than a king. In Roman politics the title of king included a certain amount of independence that Caesar would no longer tolerate in a land known for its uprisings against Roman rule. When Antipas was appointed to his office Caesar Augustus denied him the royal title of "king," although he is identified as "king" in Mark 6:14 according to Jewish custom. His pursuit of the title would eventually lead to his dismissal and exile to Gaul in A.D. 39 under Caligula. and: Grk. kai. Susanna: Grk. Sousanna, a personal name meaning "lily" (HBD), derived from the Heb. Shoshan or Shoshannah ("lily or lily-like flower) (BDB 1004). Her name appears only here in the Besekh. The CJB, MJLT and OJB render her name as Shoshanah. Susanna was apparently a woman of some means, perhaps a widow. There is no record of how she met Yeshua or any other information of her life (Barker 335). and: Grk. kai. many: fem. pl. of Grk. polus, adj., extensive in scope, either indicating number ("many"); or high degree in amount or quality ("much, great"), here the former. others: fem. pl. of Grk. heteros, adj., adj. used to express difference or distinction, whether another of two or the others or the rest of a group, here the latter. The reference "many others" intends other women and likely includes Miriam, the mother of Jacob ("James") the Less and Joseph ("Joses"), and Salome, the wife of Zebedee and the mother of Jacob and John (Mark 15:40; Matt 27:56). It is even possible that the "sinful" woman in the previous chapter is to be included in this group. who: fem. pl. of Grk. hostis, relative pronoun used as a generalizing reference to the subject of a verb or a preceding entity; who, which. were serving: Grk. diakoneō, impf., to serve, especially in meeting of personal needs or attending to in some practical manner; minister, serve. Many versions diminish the active nature of the verb with a translation of "contributing" or "providing." them: masc. pl. of Grk. autos, personal pronoun. See verse 1 above. The plural pronoun alludes to Yeshua and the Twelve mentioned in verse 1. out of: Grk. ek, prep. used to denote derivation or separation, here the former; from, out of, out from among. their own: fem. pl. of Grk. autos. resources: Grk. ho huparchō, pl. pres. part., to function or be in a state as determined by circumstance; be, exist, be in possession of. Lexicons concur that the verb is used here of providing out of one's substance or property. Many versions translate the clause to interpret that the women provided financial support (AMP, ERV, EXB, GW, ICB, NASB, NCV, NIRV, NLT, NOG, TLB). It is just as likely that the ambiguous clause refers to providing food from their own stores to feed Yeshua and the apostles. Parable of Sowing, 8:4-8 Reference: Matthew 13:2-9; Mark 4:1-9. Luke now presents a significant parable of Yeshua, one of eight found in all three Synoptic Narratives. Liefeld notes that as in Matthew 13:1-23 and Mark 4:1-20, the sequence in verses 4-15, is (1) the parable of sowing, (2) the reason for using parables, and (3) the interpretation of the parable. The traditional name "Parable of the Sower" focuses attention on the one sowing, even though the parable reveals nothing about him. The story really emphasizes four types of soil that receive the seed sown: path-soil, rock-soil, thorn-soil and good soil. Young suggests that "Parable of the Hearers" would be more accurate than "Parable of the Sower" (251). Kasdan favors "Parable of the Soils" (134). Just as important as what receives the seed is the nature of the seed and the lack of discrimination in the sowing. 4 As a large crowd was coming together, and those from each town were traveling to him, he spoke by means of a parable: As a large: Grk. polus, adj. See the previous verse. crowd: Grk. ochlos, an aggregate of people or an assembled company of people; crowd, multitude, great number. was coming together: Grk. suneimi, pres. part., lit. "be with," come together, used of a crowd gathering by increments; assemble, gather, come together. The verb occurs only here in the Besekh. and: Grk. kai, conj. those: pl. of Grk. ho, definite article, but used here as a demonstrative pronoun. from each: Grk. kata, prep. See verse 1 above. town: Grk. polis. See verse 1 above. The places of residence need not be limited to Galilee (cf. Luke 6:17). were traveling: Grk. epiporeuomai, pl. pres. mid. part., to go on one's way to a destination; journey, travel. The common translation of "coming" diminishes the force of the verb that conveys journeying from a distance. to: Grk. pros, prep. used to denote proximity or motion; to, toward, with. Here the preposition emphasizes arriving for a face to face encounter. him: Grk. autos, personal pronoun; i.e. Yeshua. he spoke: Grk. legō, aor., to make a statement or utterance, whether oral or written, often used to introduce quoted material. The focus of the verb may be declarative, interrogative or imperative; answer, ask, declare, say, speak, tell. by means of: Grk. dia, prep. used as a prefix to a statement, which may express (1) instrumentality; through, by means of; or (2) causality; on account of, because of. The first usage applies here. a parable: Grk. parabolē, a brief and instructive saying or story full of substance or meaning, involving some likeness or comparison to encourage a new perspective, sometimes with admonitory force; illustration, parable, or proverb. The syntax of "spoke by means of a parable" is unique to Luke. Yeshua routinely used parables to instruct crowds in spiritual truth (cf. Matt 13:34; Mark 4:2). Liefeld notes that Matthew and Mark specify a location for this teaching by the Sea of Galilee, and Mark has Yeshua giving the parable from a boat. Luke omits any mention of the location to focus on the diverse points of origin of the large crowd. The effect is to help the reader visualize a large mixed group of people who represent the various types of "soil" in the parable. 5 "The one sowing went out to sow his seed. And in his sowing, some indeed fell beside the road, and it was trampled upon and the birds of the air devoured it. The one: Grk. ho, definite article, but used here as a demonstrative pronoun. sowing: Grk. speirō, pres. part., to broadcast seed on the ground, usually by hand, to begin the cultivation process. A participle is a verbal substantive (DM 220), and as such it has an adjectival quality. That is, the action represents a principal function of the person. Some versions translate "the one sowing" as "a farmer" (CEB, CEV, CJB, GW, ISV, TLB, NOG, NCB, NIV, NLT). A figurative use is also implied, since among Israelites "The One" was used in lieu of the sacred name of God (cf. Isa 40:26; 44:24; 45:7; 49:7) and YHVH is depicted as One who sows (Jer 31:27; Hos 2:23). went out: Grk. exerchomai, aor. See verse 2 above. The verb emphasizes leaving a house to go to the field or land devoted to agriculture. to sow: Grk. speirō, aor. inf. The infinitive expresses purpose. his: Grk. autos, personal pronoun. The pronoun is possessive. seed: Grk. sporos, grain of a plant used for sowing; seed. Plummer suggests that it is possible that the parable applies to what was going on before their eyes. Both barley and wheat were planted in the Autumn in order to harvest in the Spring, although barley matured faster and was harvested first. Hebrew prophets occasionally used the agricultural practice of sowing to illustrate spiritual truth (cf. Isa 28:24-25; 30:23; 32:20; 37:30; 40:24; 55:10; 61:11; Jer 4:3; 12:13; 35:7; Ezek 36:9; Hos 2:23; 8:7; 10:12; Hag 1:6). And: Grk. kai, conj. in: Grk. en, prep. his: Grk. autos. sowing: Grk. speirō, pres. inf. The infinitive here expresses result. some: Grk. hos, relative pronoun. indeed: Grk. mén, a particle of affirmation; indeed, verily, truly. Many versions do not translate the particle. fell: Grk. piptō, aor., to drop from a relatively high position to a lower position. beside: Grk. para, prep. conveys association between persons, things, or circumstances, used here to denote a close proximity; along, beside, in the presence of. the road: Grk. ho hodos, with the focus on the concept of going the word typically has the sense of a route for traveling, hence a way, a road or a highway. Given that the location is a farmer's field this "road" is either a minor access road alongside of the field or even a path through the field. and: Grk. kai. it was trampled upon: Grk. katapateō, aor. pass., to tread down, trample under foot. and: Grk. kai. the birds: pl. of Grk. ho peteinon, a generic term for bird, whether clean or unclean. of the air: Grk. ho ouranos refers to the area above the earth that encompasses three "heavens" (Ps 148:1-4): first, the atmosphere (Matt 6:26); second, interstellar space (Matt 24:29); and third, the transcendent dwelling-place of God (Matt 6:9). Here the noun refers to the atmosphere in which birds fly. This statement may sound like a redundancy, but there are over 20 types of bird that do not fly, including the emus, ostriches and penguins. Birds can fly up to altitudes of 25,000 feet, at which point they are above two-thirds of the atoms of the atmosphere (Humphreys 61). devoured: Grk. katesthiō, aor., eat up, devour. BAG adds consume and swallow, which might be a better translation since birds don't have teeth to chew food. it: Grk. autos. The described action further limits the type of bird as those that eat seeds. Birds may be identified by their diet. There are 530 species of birds common to Israel. Some prey on other birds, some eat flesh from carcasses, some eat insects, some forage for seeds or fruits and berries, and some are omnivorous, consuming both seeds and small insects. Liefeld observes that contrary to a modern Western perspective , the ancient Jewish farmer was not immediately concerned about the kind of soil that received seed. Since plowing followed sowing, the trampled ground where people crossed the field might later be plowed under with seed; so it is not excluded from the sowing. The same could be true of the soils in the next two verses. The low yield from the poor soil is overshadowed by the very large yield from the good soil. 6 And other seed fell upon rocky ground, and having come up, it withered, because of not having moisture. And: Grk. kai, conj. other seed: Grk. heteros, adj. used to express difference or distinction, another or other of two, a second. fell: Grk. katapiptō (from kata, "against, down," and piptō, to fall"), aor., to fall down. The verb occurs only in Luke's writings (also Acts 26:14 and 28:6). upon: Grk. epi, prep., generally a marker of position or location; on, upon, over. rocky ground: Grk. ho petra, rock, which has wide application in Greek literature and Scripture. The term is used of a rock formation as distinct from a single stone, a ledge, a cliff, a cave, and rocky ground as here. Some versions have "rocky ground" (CEV, GW, GNT, NOG, NABRE, NASB, NIV). Plummer notes that the term does not mean "stony ground," i.e. full of stones, but "rocky ground," i.e. with rock appearing at intervals and with "no depth of earth." The thinness of the soil would cause rapid [sic] germination and rapid [sic] withering; but Luke omits the rapid growth mentioned by Matthew and Mark. (NOTE: "rapid" is a relative term in this context and does not imply the next day. While the first leaf of a cereal grain can appear within two weeks, the complete process of emergence of the cereal plant can take several weeks. See the chart of growth stages here.) and: Grk. kai. having come up: Grk. phuō, aor. pass. part., an agricultural idiom, to bring forth, come up, grow, grow up, produce. The verb does not imply a mature plant. it withered: Grk. xērainō, aor., to cause a dry non-functioning condition, dry-up, wither. because of: Grk. dia, prep. See verse 4 above. not: Grk. mē, adv., a particle of qualified negation, subjective in nature, ruling out any implications that could be involved with what should or would apply; not, lest. having: Grk. echō, pres. inf., to have, hold or possess with a wide range of application. moisture: Grk. ikmas, possessing water, moisture. Cereal grains as all plants need the absorption of water to kick-start germination. At a minimum, the seed must imbibe 35-45% by weight for germination and reproduction to occur. Yeshua offers a very scientific observation. Rocky ground having shallow soil did not hold enough moisture to give the plant sustaining power for full growth. So the plant that broke through the surface of the ground withered. By biblical definition plants are not living, so they cannot die. 7 And other seed fell in the midst of the thorns; and having come up, the thorns choked it. And: Grk. kai, conj. other seed: Grk. heteros, adj. See the previous verse. fell: Grk. piptō, aor. See verse 5 above. in: Grk. en, prep. the midst: Grk. mesos, adj., middle, center, in the midst of, among. of the thorns: pl. of Grk. ho akantha, a species of thorn-plant. and: Grk. kai. having come up: Grk. sumphuō, pl. aor. pass. part. grow together, grow at the same time, grow up with. The verb occurs only here in the Besekh. the thorns: pl. of Grk. ho akantha. choked: Grk. apopnigō, aor., cause breathing to stop, choke or suffocate. The verb occurs only in Luke (also verse 33 below). it: Grk. autos, personal pronoun. In a different area than the rocky ground the good seed fell into soil where young thorns were growing; otherwise the growing together would hardly be possible (Plummer). Indeed the syntax of Matthew and Mark almost implies that the thorns were not yet visible, when the good seed was sown in the midst of them. In this setting the thorns compete with the cereal plant for light, water and nutrients. The thorns could kill the cereal plants by attaching to their roots or the stems, by which nutrients would be sucked from the plant making it weak. The cereal plant would then succumb to disease, starvation, and pest infestation. 8 And other seed fell into the good soil, and having come up produced fruit a hundredfold." Saying these things, he called out, "The one having ears to hear, let him hear." And: Grk. kai, conj. other seed: Grk. heteros, adj. See verse 6 above. fell: Grk. piptō, aor. See verse 5 above. into: Grk. eis, prep. the good: Grk. ho agathos, adj., achieving a high standard of excellence in meeting a need or interest, beneficial, useful, helpful or good. soil: Grk. ho gē can mean (1) ground, soil; (2) land as contrasted with the sea; (3) the earth in contrast to the heavens; (4) the inhabited globe; or (5) land within fixed boundaries (BAG). The first meaning applies here. This area of the field had healthy soil. That is, it contained enough nutrients and moisture for the plants to grow. The good soil was not compacted as the path-soil or rocky-soil, and was free of weeds that would entangle the healthy plants. and: Grk. kai. having come up: Grk. phuō, aor. pass. part. See verse 6 above. produced: Grk. poieō, aor., a verb of physical action that may refer to (1) producing something material; make, construct, produce, create; or (2) to be active in bringing about a state of condition; do, act, perform, work. The first meaning applies here. fruit: Grk. karpos generally means the edible product of a plant grown for agricultural purposes. a hundredfold: Grk. hekatontaplasiōn, adj., a hundred times as much. The adjective compares the bountiful nature of the harvest in relation to the amount of seed sown. Saying: Grk. legō, pres. part. See verse 4 above. these things: n.pl. of Grk. houtos, demonstrative pronoun signifying a person, thing or action set forth in narrative that precedes or follows it; this. The plural form alludes to the content of the four situations of sowing and the result. he called out: Grk. phōneō, impf., may mean (1) to utter a sound designed to attract attention, cry out or proclaim; (2) call to oneself, summon, call for, invite; or (3) identify in personal address, call. The first meaning is intended here. The one: Grk. ho, definite article, but used here as a demonstrative pronoun. having: Grk. echō, pres. part. See verse 6 above. ears: pl. of Grk. ous, the anatomical organ of the ear and the faculty of understanding or perception. In Hebrew writing parts of the human body are often used as allusions to behavior, both positive and negative (cf. Matt 5:29f; Rom 6:13; Heb 12:13). Here the Lord makes a reference to the "ear" in order to make a point. The human ear is a beautifully designed organ to receive sound. The ear, of course, does not pick and choose the sounds it will accept. By turning the physical function of the ear into a metaphor, the Lord could address the root issue in obedience. The metaphor of having "an ear" points to the willingness to learn or to be open to the truth. to hear: Grk. akouō, pres. inf., to hear aurally or listen, with the focus on willingness to listen or to heed the substance of what is said. let him hear: Grk. akouō, pres. imp. The present tense emphasizes to begin and continue the activity. The complete exhortation "he that has ears, let him hear" (rather than "read") is a Hebrew idiom that reflects the typical manner of Jewish learning in the first century. Scrolls of Scripture were found in synagogues, not in personal possession, and knowledge of God’s Word came from hearing the Scriptures read aloud and memorizing them (cf. Rom 2:13). The words "let him hear" is a single word in the Greek, a stronger exhortation than it appears on the surface. It is not a permissive directive, but a strong exclamation as if the Lord is yelling to a deaf person, "Hear!!" Moses used a similar command to Israel in reiterating the Torah before their entry into Canaan, "Hear, O Israel, the statutes and the ordinances that I am speaking in your hearing today, learn them and make sure to do them" (Deut 5:1 TLV). Yeshua likewise used the exclamatory imperative "Hear!" on several occasions to introduce important teachings (Matt 13:18; 15:10; 21:33; Mark 4:3; 7:14; Luke 18:6), though the word is usually translated in modern versions with the softer request to "listen." The call to hear may also be an allusion to a Hebrew practice. The Torah provided that if a man or woman was sold into service as a slave, the owner would set the slave free after six years. However, the slave had the option of remaining in the service of his employer rather than accepting freedom. In that event the owner was to take an awl and pierce the slave’s ear as a sign of permanent ownership (Ex 21:5f). Piercing the ear was a visible sign that the slave lived to hear and obey his master's voice. Thus, David said to God, "My ears You have opened. ... I delight to do Your will, O my God; Your Law is within my heart" (Ps 40:6, 8). Likewise, true disciples delight to do God's will and are ready to respond to the Spirit's voice. Yeshua does not assume that everyone in his audience or among his disciples will understand and appreciate his instruction. He summed up the reality succinctly in his dialog with the Pharisees – "He who is of God hears the words of God" (John 8:47 BR) and "My sheep hear my voice" (John 10:3 BR). Israel in the time of the Messiah was facing a spiritual crisis not unlike Ezekiel’s time – "Son of man, you dwell in the midst of a rebellious house, which has eyes to see but does not see, and ears to hear but does not hear; for they are a rebellious house" (Ezek 12:2 NKJV). "Let him hear" is an urgent appeal to self-evaluation and action. Meaning of the Parable, 8:9-15 9 Then his disciples asked him, "What does this parable mean?" Reference: Matthew 13:10-23; Mark 4:10-20. Then: Grk. de, conj. his: Grk. autos, personal pronoun. disciples: pl. of Grk. mathētēs (from manthanō, to learn), one who learns through instruction from a teacher; adherent, learner, pupil, disciple. In the Besekh the noun occurs only in the apostolic narratives and corresponds to the Heb. talmid, a student of a Jewish Sage or Torah scholar, such as Shammai or Hillel or even Gamaliel. The term "disciple" is used most often for followers of Yeshua of which there were many, but especially the Twelve. Discipleship for these men had the straight forward meaning of investing in Yeshua total authority over their lives and granting absolute loyalty to him. Mark says the "disciples" were in addition to the Twelve. asked: Grk. eperōtaō, impf., 3p-pl., to present an inquiry or put a question to someone; ask. him: Grk. autos. What: Grk. tís, interrogative pronoun indicating interest in establishing something definite; who, which, what, why. does this: Grk. houtos, demonstrative pronoun. parable: Grk. parabolē. See verse 4 above. mean: Grk. eimi, pres. opt., to be, exist; a function word used primarily to declare a state of existence, whether in the past ('was, were'), present ('are, is') or future ('will be'), often to unite a subject and predicate (BAG). This is a special use of eimi, seeking to know the significance of the existence of the parable. In Matthew the disciples ask Yeshua his reason for teaching with parables (Matt 13:10). Mark simply says that the disciples asked about the parable (Mark 4:10), but Luke is more specific in stating that the disciples asked Yeshua to explain the meaning of the parable. The question does not imply that the disciples did not grasp the straight forward meaning of the story. They could get the idea that not every type of soil is conducive for plant growth. But they also knew Yeshua was saying something more important than what's found in a farmer's almanac. 10 And he said, "To you it has been granted to know the mysteries of the kingdom of God, yet to the rest it is in parables, so that 'seeing they may not see, and hearing they may not understand.' Reference: Isaiah 6:9; Matthew 13:14; Mark 4:12; John 12:40; Acts 28:26-27. And: Grk. de, conj. he said: Grk. legō, aor. See verse 4 above. To you: Grk. humeis, pl. second person pronoun. it has been granted: Grk. didōmi, perf. pass., generally to give something to someone, often with the focus on generosity, but may be used to mean bestow, hand over, impart, or entrust. The perfect tense points to a decision in the past before Yeshua's ministry began. to know: Grk. ginōskō, aor. inf., to know, including (1) to be in receipt of information; (2) form a judgment or draw a conclusion; or (3) have a personal relationship involving recognition of another's identity or value. The first meaning applies here; i.e., to learn and understand. the mysteries: pl. of Grk. ho mustērion, that which awaits divine disclosure or interpretation; mystery, secret. In the LXX mustērion occurs only in writings of the Hellenistic period (DNTT 3:502), first translating Aram. raz, a secret (Dan 2:18-19, 27-30, 47; 4:9) and then in apocryphal works (Tobit 12:7; Wis. 2:22). The term "mystery" alludes to the fact that there are deep truths that God had kept secret (cf. 1Cor 2:7-8; Eph 3:9). The concept of God's secrecy was originally explained to Moses, "The secret things belong to ADONAI our God, but the things revealed belong to us and to our children forever" (Deut 29:28 [29] TLV). Amos then declared, "Surely the Lord ADONAI does nothing unless He reveals His secret to His servants the prophets" (Amos 3:7 BR). As indicated here a mystery is a reality or plan that God kept concealed from His people but finally revealed to the apostles (cf. Eph 3:5). of the kingdom: Grk. ho basileia. of God: Grk. ho theos. See verse 1 above. God had communicated several mysteries to his prophets, but the meaning remained obscure, in effect hidden in plain sight. God's secret counsels were necessary because man cannot really be trusted (John 2:24f). Satan engages in unceasing warfare against God’s kingdom and would certainly use any intelligence to hinder God’s workings (John 10:10; cf. Eph 6:12; 1Th 2:18; 1Pet 5:8). The phrase "mystery of the kingdom of God" may include other revealed mysteries: ● the mystery of the good news (Rom 16:25; Eph 6:19), ● the mystery of God (1Cor 2:1, 7; Rev 10:7), ● the mystery of the resurrection (1Cor 15:51), ● the mystery of the Messiah and His people (Eph 1:9; 3:4; 5:32), ● the mystery of lawlessness (2Th 2:7), ● the mystery of the faith (1Tim 3:9) and ● the mystery of godliness (1Tim 3:16). yet: Grk. de. to the rest: Grk. ho loipos, remaining of what's left, other, rest of. The noun refers to those not considered disciples, i.e., members of the public. it is in: Grk. en, prep. parables: pl. of Grk. parabolē. so that: Grk. hina, conj. used to add an idea that completes an intention expressed; in order that, so that. The parallel passage in Matthew has Grk. hoti, "that." The conjunction indicates that Yeshua was purposeful in his quoting from Isaiah 6:9. The quotation reverses the order of the clauses in the LXX and MT, as well as summarizing the clauses instead of providing a word-for-word repetition. seeing: Grk. blepō, pl. pres. part., may mean (1) possess the physical ability to see; (2) use one's eyes to take note of an object; (3) be looking in a certain direction; or (4) to have inward or mental sight. The fourth meaning has application here. they may not: Grk. mē, adv. see: Grk. blepō, pres. subj., 3p-pl. and: Grk. kai, conj. hearing: Grk. akouō, pl. pres. part. See verse 8 above. they may not: Grk. mē. understand: Grk. suniēmi, pres. subj., 3p-pl., to grasp the significance of a word or action, to understand or to comprehend. It is worth considering that the subjunctive mood is used to express mild contingency or probability; it looks toward what is conceivable or potential. The intention of quoting from Isaiah is not to imply a divine imposition of spiritual blindness in order to reject. The metaphorical language of "seeing" and "hearing" could be alluding to idolatry (Isa 44:9-17), since idols are described as being deaf and dumb (Ps 115:5-7; 135:16-17; Isa 44:18). Thus, the rebellious Israelites became like the idols they worshipped. The simplicity of these metaphors caused the sophisticates of Isaiah's day to scorn him as fit only to teach little children (Isa 28:9-10). Yet, the metaphors accurately depicted the spiritual condition of Judah's elite. The paradoxical announcement was a reality check, not a purpose statement (cf. Ezek 18:23; 33:11). Isaiah was called to be the voice of God to a rebellious people, not to utter dark sayings and deprive people of the truth. The reaction of closed ears and eyes represented not only disinterest but willful unbelief. The word of God was not too difficult for them to understand (Deut 30:11), but Isaiah's hearers chose to reject the message of God. Isaiah was to speak for God, but he needed to realize that the people would not respond as God wished (2Pet 3:9). This instruction would keep Isaiah from judging the success of his ministry on how many souls "were saved." Thus, in faithfulness to his mission Isaiah called the people to repentance (Isa 30:15; 44:22). In Yeshua's ministry the unbelieving Jews heard the same words as the believing Jews and in terms of the signs and wonders produced by Yeshua, the unbelieving Jews saw the same thing as the believing Jews. Yeshua recognizes the irony and lament in Isaiah's message as suiting his own situation. He challenges his apostles to brace themselves for rejection. Yet, according to the parable of the soils there were good hearts that would hear and understand and as a result experience healing and forgiveness and produce the forecasted harvest. 11 "Now the parable means this: the seed is the Word of God. Now: Grk. de, conj. the parable: Grk. ho parabolē. See verse 4 above. means: Grk. eimi, pres., lit. "is." See verse 9 above. this: Grk. houtos, demonstrative pronoun. the seed: Grk. ho sporos. See verse 6 above. Yeshua does not offer any explanation of the identity of the one sowing. Noteworthy is that in the parable of the wheat and tares Yeshua identifies the one sowing the good seed as the Son of Man, i.e., himself (Matt 13:37). Yet, in this parable the identity of the sower is not relevant to the point the story. is: Grk. eimi, pres. the Word: Grk. ho logos, is used primarily for a vocalized expression of the mind, as communication ranging broadly in extent of content and variety of form; word, discourse, message or teaching. of God: Grk. ho theos. See verse 1 above. Matthew has the "word of the Kingdom." A parallel description can be found in other passages (Ps 97:11; 2Esdr 9:31). The expression "Word of God" (for Heb. dabar Elohim) occurs six times in the Tanakh as a divinely inspired prophetic message (Jdg 3:20; 1Sam 9:27; 2Sam 16:23; 1Kgs 12:22; 1Chr 17:3; Prov 30:5). A parallel expression is "the Word of ADONAI [the LORD]" (for Heb. dabar YHVH), which occurs over 200 times in the Tanakh (first in Gen 15:1), but only 28 times in the Besekh, all in the apostolic narratives. The expression "Word of God" occurs 31 times in the Besekh of a message proclaimed by Yochanan the Immerser, Yeshua or the apostles. Previously in Luke the "Word of God" is the message of Yochanan the Immerser (Luke 3:2), the content of which based on a passage in Isaiah 40 called for repentance and immersion to receive forgiveness of sins as preparation for the coming of the Messiah. Then the "Word of God" is the message of Yeshua (Luke 5:1), the content of which based on Isaiah 61 (Luke 4:18) declared the good news of the Kingdom of God (Luke 4:43). The expression invariably calls forth an obedient response to action. Of interest is that the expression occurs rarely in the other apostolic narratives (Mark 7:13; John 10:35), but four times in this Gospel and twelve times in Acts. As demonstrated in the proclamations of Yochanan and Yeshua the Word of God is good news of God's favor to fulfill covenantal promises to Israel. Plummer notes that the similarity between the seed and the Word of God lies especially in the vital power which the seed secretly contains. A cereal grain seed possesses concentrated kinetic energy which enables it to break through the much heavier soil. The seed also contains all the genetic information and nutrients it needs to grow into a plant and regenerate a thousand grains. The creative, revelatory, saving and strengthening power of the Word of God is emphasized in other verses (Num 11:23; 2Cor 6:7; 1Th 1:5; Heb 1:3; 4:12; 11:3). Yet for all its transformative power there are some conditions that may hinder the success of the sowing the Word of God, as illustrated in the next three verses. Verse 15 illustrates the success of the Word of God. Because of the explanation of the result of sowing in the next four verses describes four groups of people Kasdan notes that the Talmud speaks of a parallel story that describes four kinds of disciples (134): "There are four types of disciples: Quick to comprehend, and quick to forget: his gain disappears in his loss; Slow to comprehend, and slow to forget: his loss disappears in his gain; Quick to comprehend, and slow to forget: he is a wise man; Slow to comprehend, and quick to forget, this is an evil portion." (Pirke Avot 5:12) 12 And those beside the road are those having heard; then the devil comes and takes away the word from their heart, so that lest having believed they should be saved. Reference: Matthew 13:19; Mark 4:15. And: Grk. de, conj. those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. beside: Grk. para, prep. See verse 5 above. the road: Grk. ho hodos. See verse 5 above. are: Grk. eimi, pres., 3p-pl. See verse 9 above. those: pl. of Grk. ho. having heard: Grk. akouō, pl. aor. part. See verse 8 above. then: Grk. eita, adv. introducing what is next in a sequence, 'then,' or 'next.' the devil: Grk. ho diabolos, properly, a slanderer; a false accuser; unjustly criticizing to hurt and condemn to sever a relationship (HELPS). Matthew has "the evil one" and Mark has "Satan." In the LXX diabolos translates Heb. ha-satan, "adversary," first in Job 1:6 as the celestial adversary (+13 times in Job alone). The nouns "devil" and "Satan" are not personal names, but synonyms used in Scripture to describe the activity of a celestial being who opposes God, His Messiah and His people. The devil (aka "Satan") was created by God in the beginning with all the other angels. Precisely when and how Satan became evil remains a mystery. Hints as to his origin are found in the taunt against the king of Babylon in Isaiah 14:11-15 and the lament for the king of Tyre in Ezekiel 28:11-19, which indicate that the devil was originally created as a kerub, a glorious celestial being with wings (cf. Gen 3:24; Ex 25:20). Satan's downfall occurred because of a desire to be greater than ADONAI. Satan then led a rebellion against God so that a third of the angels followed him (cf. Rev 12:3-4, 7-9). An early reference to the fall of angels is found in the book of Job. Eliphaz reported that he was visited in the night by a spirit (Job 4:14-15) who complained, "against His angels He charges error" (Job 4:18). As a result Satan has a large organization to do his bidding on earth (cf. Eph 6:12). The rebellion resulted in Satan and his followers being ejected from heaven and thrown down to the earth (cf. Isa 14:12-15; Ezek 28:17; Luke 10:18; Rev 12:9). Yeshua will later inform his disciples that the devil, "was a murderer from the beginning, and stood not in the truth, because truth is not in him. When he speaks the lie, he speaks of his own things; because he is a liar, and the father of it" (John 8:44 BR). The devil lied to Chavah (Gen 3:4) and incited Cain to commit murder (Gen 4:7). The devil "comes only to steal, slaughter, and destroy" (John 10:10 BR). comes: Grk. erchomai, pres. mid., to come or arrive, with focus on a position from which action or movement takes place. and: Grk. kai, conj. takes away: Grk. airō, pres., may mean (1) to cause to move upward; raise up, lift; or (2) move by lifting or taking from one position to another; take away, remove, carry off. The second meaning applies here. the word: Grk. ho logos. See the previous verse. from: Grk. apo, prep. their: pl. of Grk., autos, personal pronoun. heart: Grk. ho kardia, the pumplike organ of blood circulation, used here fig. of the seat of spiritual life, "the soul or mind," with its thoughts, passions, desires, appetites, affections, and purposes. so that: Grk. hina, conj. lest: Grk. mē, adv. having believed: Grk. pisteuō, pl. aor. part., to have confidence in the reliability or trustworthiness of some thing or someone. In the Besekh the verb often has the sense of a personal trust in God's power and His nearness to help. they should be saved: Grk. sōzō, aor. pass. subj., 3p-pl., to deliver or rescue from a hazardous condition, often with the sense of deliverance from spiritual peril, whether the guilt of sin or the wrath of God; deliver, save, rescue. Yeshua illustrates the reality of spiritual warfare. Spreading the good news is a threat to the dominion of the evil one, so the devil roams the earth as a spiritual predator to hinder or destroy the work of God (1Pet 5:8). Yeshua does not explain how the devil can actually remove the Word of God from someone's heart, but the expression is probably idiomatic for the devil's use of doubt and contradiction to foster distrust in the message, as well as inciting adversaries among family members or others to argue against believing in Yeshua. 13 And those on the rocky soil are those, when they have heard, receive the word with joy; and these have not a root; who believe for a season, and in a time of testing fall away. Reference: Matthew 13:20-21; Mark 4:16-17. And: Grk. de, conj. those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. on: Grk. epi, prep. the rocky soil: Grk. ho petra. See verse 6 above. are those: pl. of Grk. hos, relative pronoun. when: Grk. hotan, temporal marker; when, whenever. they have heard: Grk. akouō, aor. pass. subj., 3p-pl. See verse 8 above. receive: Grk. dechomai, pres. pass., 3p-pl., to receive, frequently with the connotation of enthusiastic acceptance. the word: Grk. ho logos. See verse 11 above. with: Grk. meta, prep. joy: Grk. chara (from chairō, "to rejoice"), joy, delight, gladness, a source of joy. These persons responded to the message with emotion. Indeed they make decisions according to their feelings and not facts. and: Grk. kai, conj. Yeshua then provides two reasons for spiritual failure, both internal and external. these have: Grk. echō, pres., 3p-pl. See verse 6 above. not: Grk. ou, adv., a particle used in an unqualified denial or negation; no, not. a root: Grk. rhiza, root, normally used of a tree and other plants (Mark 4:6), but here fig. of lacking a deep experience of divine truth. who: pl. of Grk. hos. believe: Grk. pisteuō, pres., 3p-pl. See the previous verse. for: Grk. pros, prep. a season: Grk. kairos, time or season, which is used here for a limited or short period of time. These persons did not make a decision of the will and thus made no firm commitment of loyalty. and: Grk. kai. in: Grk. en, prep. a time: Grk. kairos. of testing: Grk. peirasmos, may mean either (1) a means to determine quality or performance, test or trial; or (2) exposure to possibility of wrongdoing, temptation. Bible versions are divided between "temptation" and "testing," but both meanings could apply here. The second reason for spiritual failure would include opposition of unbelieving relatives and social contacts, as well as temptation to return to the sinful life. fall away: Grk. aphistēmi, pres. pass., 3p-pl., to withdraw oneself from a place, to depart, stay away or withdraw. The parallel passages use the verb skandalizō, "to stumble." Stern comments that Yeshua's point is that poorly rooted believers, whose commitment is inadequate to carry them through times of temptation, harassment and persecution, "fall away" from faith. Exell comments that these persons hastily make a religious profession, but they forget altogether to count what the real cost of such a profession amounts to (Luke 14:28). Plummer notes that in all times of moral and spiritual revival persons who are won easily at first, but apostatize under pressure, are likely to form a large portion (cf. Heb 3:1-2). 14 And that having fallen into the thorns are those having heard, and proceeding is choked by cares and riches and pleasures of life, and do not mature. Reference: Jeremiah 12:13; Matthew 13:22; Mark 4:18-19. And: Grk. de, conj. that: Grk. ho, definite article, but used here as a demonstrative pronoun. The singular form refers to the seed. having fallen: Grk. piptō, aor. part. See verse 5 above. into: Grk. eis, prep. the thorns: pl. of Grk. ho akantha. See verse 7 above. are: Grk. eimi, pres., 3p-pl. See verse 9 above. those: pl. of Grk. houtos, demonstrative pronoun. having heard: Grk. akouō, pl. aor. part. See verse 8 above. and: Grk. kai, conj. proceeding: Grk. poreuomai, pl. pres. mid. part., may mean (1) to move from one area to another; to go or to make one's way, journey, travel; or (2) in an ethical sense, to conduct oneself, live, walk. The second meaning applies here. As used here the verb points to living according to personal values. is choked: Grk. sumpnigō, pres., to choke utterly, to crowd upon. The verb depicts the competition between the thorns and the seed for moisture and nutrients with the thorns dominating. The present tense emphasizes that the process is not quick. by: Grk. hupo, prep., lit. "under," but used here to denote agency; "under the influence of." The thorns are interpreted as three matters that hinder spiritual growth. cares: pl. of Grk. merimna, uneasiness of mind or spirit; distraction, anxiety, concern, care. Anxieties may arise from the inconveniences of life as well as tragedies. and: Grk. kai. riches: pl. of Grk. ploutos may mean (1) wealth, in a material sense; or (2) fig. of abundant supply. The first meaning applies here. The noun denotes the pursuit of financial security. and: Grk. kai. pleasures: pl. of Grk. hēdonē, pleasure in terms of what is pleasing to the physical senses. The term could refer to that which is good or morally neutral, but especially sinful, such as immorality. of life: Grk. ho bios, the state of being alive, and fig. the way a person invests the gift of physical life. In Hellenistic culture the pursuit of the good life, pleasurable activities, especially athletic events, and personal financial success were top priority. Jews were not immune to this corrosive influence. and: Grk. kai. do not: Grk. ou, adv. mature: Grk. telesphoreō, pres., 3p-pl., to bring fruit to maturity or perfection. The verb occurs only here in the Besekh. In the circumstances the seed is not able to grow into a mature plant with grain to harvest. 15 Now that seed in the good soil, these are those having heard the Word in a noble and good heart, hold fast, and bear fruit by perseverance. Reference: Matthew 13:23; Mark 4:20. Now: Grk. de, conj. that seed: Grk. ho, definite article, but used here as a demonstrative pronoun. in: Grk. en, prep. the good: Grk. ho kalos, adj., meeting a high standard, often with a focus on a moral aspect; choice, excellent, fine, good. The adjective is used here to denote fertility. soil: Grk. gē. See verse 8 above. The good soil is rich in the nutrients necessary for plant germination and growth. these: pl. of Grk. houtos, demonstrative pronoun. The pronoun refers to the plants that grow from the sown seed. are: Grk. eimi, pres., 3p-pl. See verse 9 above. those: pl. of Grk. hostis, relative pronoun. See verse 3 above. The pronoun is used here of people. having heard: Grk. akouō, pl. aor. part. See verse 8 above. the Word: Grk. ho logos. See verse 11 above. The noun is shorthand for "Word of God." in: Grk. en. an noble: Grk. kalos. Here the adjective denotes being virtuous (AMPC). and: Grk. kai, conj. good: Grk. agathos, adj. See verse 8 above. heart: Grk. kardia. See verse 12 above. As a character description having a "noble and good heart" does not denote being sinless, although it would seem to contradict the Christian doctrine of total depravity. The phrase is really an idiomatic expression for a readiness to hear the Word of God and willingness to act upon the demands of the Messianic message. hold fast: Grk. katechō, pres., 3p-pl., to hold fast, keep secure, keep possession of, retain. Lumby notes that the verb is the opposite of "forgetful hearers" (Jas 1:25). and: Grk. kai. bear fruit: Grk. karpophoreō, pres., 3p-pl., to be active in producing the product of a growing process. The verb points to the productivity connected with the completion of the growing cycle and readiness for the hundredfold harvest (verse 8). The version of the parable in Matthew and Mark include different levels of harvest, "thirty, sixty, hundredfold." The different levels of harvest might suggest the variety in the souls responding to the kingdom message, but the numbers also inform the apostles that they would be more successful in some places than other places. In any event, beginning with Pentecost there would be a great harvest of thousands of Jewish disciples. The promise of the good soil bearing fruit is similar to the Messianic promise of Isaiah: "For as the earth brings forth its sprouts, and as a garden causes things sown to spring up, so ADONAI Elohim will cause justice and praise to spring up before all the nations." (Isa 61:11 TLV) by: Grk. en. The preposition is used here to stress means. perseverance: Grk. hupomonē, capacity for resolute continuance in a course of action; endurance, perseverance or steadfastness. Committed hard work is necessary to bring about a harvest, whether of grain or souls. Many versions have "patience," but hupomonē depicts the opposite of aphistēmi ("fall away") in verse 13 above (Plummer). The mention of perseverance does not occur in the parallel versions of Matthew and Mark and stresses that the hundredfold harvest does not come at once (Lumby). The noun also implies a cost to be paid to bring about the harvest, but the ultimate benefits will outweigh the cost. "Amen, I tell you," Yeshua replied, "there is no one who has left house or brothers or sisters or mother or father or children or property, for My sake and for the sake of the Good News, 30 who will not receive a hundred times as much now in this time, houses and brothers and sisters and mothers and children and property, along with persecutions; and in the olam ha-ba, eternal life." (Mark 10:29-30 TLV) Parable of the Lamp, 8:16-18 Plummer notes that Luke has gathered into one section sayings which Matthew has scattered in three different places (Matt 5:15; 10:26; 13:12). Mark and Luke are here very similar and consecutive. 16 "Now no one having lit a lamp covers it with a container, or puts it under a bed; but puts it on a lampstand, so that those entering in may see the light. Reference: Matthew 5:15; Mark 4:21. Now: Grk. de, conj. no one: Grk. oudeis (from ou, "not" and heis, "one"), adj., used to indicate negation of a person or thing as actually existing at a given place or moment; no one, none, nothing. having lit: Grk. haptō, aor. part., lit. "to touch," to cause to be in a burning state by touching with fire. a lamp: Grk. luchnos, an oil-fed portable vessel for providing light and usually set on a stand (Abbott-Smith). In the first century the term referred to small oil and wick lamps used in household dwellings. The translation of "candle" and "candlestick" in the KJV is misleading to modern readers, since the molded candle in use today was not invented until the Middle Ages. Yeshua then states two nonsensical actions that would never be done with a burning lamp and then presents the logical action that would be taken. covers: Grk. kaluptō, pres., to cover or conceal, usually in a physical sense of concealing from view. it: Grk. autos, personal pronoun. with a container: Grk. skeuos, a vessel or implement of any kind. The term is used here of a household container or vessel that held something measured, whether dry or liquid. Matthew and Mark have the term modios, a container for dry-goods. Covering the lamp with a vessel would cut off oxygen needed for a fire to burn and effectively extinguish the flame and so deny light to the room. The word picture is parallel to the steward who buried his talent and thus denied its usefulness (Matt 25:18). or: Grk. ē, conj. involving options and is used as (1) a marker of an alternative, "or;" or (2) a marker indicating comparison; than, rather than. The first meaning applies here. puts it: Grk. tithēmi, pres., to arrange for association with a site; lay, put, place or set. under: Grk. hupokatō, prep., indicating 'at a lower level than;' under, underneath, beneath. a bed: Grk. klinē, a structure for lying down, which can range from a litter or stretcher or a more fixed structure as a mat or couch, here the latter. Lumby notes that the ancient Jews had nothing resembling the modern bed with the sleeping surface elevated off the floor. Sleeping occurred on divans, or on mats laid upon the floor. Yeshua states the obvious objection to the action as with the vessel. Putting the lump under the bed would risk putting out the flame. but: Grk. alla, adversative particle used adverbially to convey a different viewpoint for consideration; but, on the other hand. puts it: Grk. tithēmi, pres. on: Grk. epi, prep. a lampstand: Grk. luchnia, refers to the stand upon which a luchnos, or lamp, was placed or hung. After all, the purpose of the lamp is give light to a room, even in the daytime, since ancient houses had few windows. so that: Grk. hina, conj. those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. entering in: Grk. eisporeuomai, pl. pres. part., to go in, to come in, to enter, whether a locality or a structure, here the latter. may see: Grk. blepō, pres. subj., 3p-pl. See verse 10 above. the light: Grk. ho phōs, that which serves as a revealing or disclosing medium; light. Light as a physical illumination was the first created thing (Gen 1:3) and in the Tanakh light is a frequent image for God or God's presence or favor (Ps 27:1; 36:9; Isa 2:5). Coming into a lighted room provides a sense of safety as well as practical use of the living space. For visitors entering the light represents the "welcome mat" of hospitality. Plummer notes that by answering the question of the disciples (verse 9) and explaining the parable of sowing to them, Yeshua had kindled a light within them. They must not hide it, but must see that it spreads to others. The noun phōs could have a particular figurative meaning here. Yeshua himself is "the light of the world" (John 8:12; 9:5; 11:9; 12:35-36) and disciples are to be bold witnesses of him to the world (Acts 1:8). Second, the light could also be figurative for the mysteries mentioned in verse 10 above and those entering into the Body of Messiah are privileged to be instructed in their meaning (cf. Job 12:22; Eph 3:8-9). Third, the light can also allude to the seed sown, since it is the Word of God (cf. Ps 119:105). 17 For there is not a hidden thing that will not become visible, nor a secret thing that will not be known and come to light. Reference: Matthew 10:26; Mark 4:22. For: Grk. gar, conj. there is: Grk. eimi, pres. See verse 9 above. not: Grk. ou, adv. See verse 13 above. a hidden thing: Grk. kruptos, adj., not open to or recognizable by the public; hidden, secret, private. that: Grk. hos, relative pronoun. will not: Grk. ou. become: Grk. ginomai, fut. mid. See verse 1 above. visible: Grk. phaneros (from phainō, "bring to light or cause to appear"), adj., in a state or condition that makes observation possible; apparent, evident, known, manifest, recognizable or visible. nor: Grk. oude, conj., negative particle that links a negative statement as complementary to a preceding negative; neither, not even, nor. a secret thing: Grk. apokruphos, adj., secret or hidden away. that: Grk. hos. will not: Grk. ou mē, lit. "not, not." The double negative ou mē is the strongest form of denial with ou emphasizing the fact and mē emphasizing the wish. be known: Grk. ginōskō, aor. pass. subj. See verse 10 above. and: Grk. kai, conj. come: Grk. erchomai, aor. subj. See verse 12 above. to: Grk. eis, prep. The preposition emphasizes the transition from one state to another. light: Grk. phaneros. Some versions translate the last phrase "come into the open" (GNT, MSG, NIV, NLT). The poetic parallelism of this saying really provides an application of the previous saying. The truth of God's Word cannot be hidden or suppressed regardless of the efforts of the devil. The omnipotent Creator will insure that His Word is proclaimed to the world and the Light of God will enlighten every man (John 1:9). In Matthew the saying forms a part of the charge to the apostles to be bold in proclaiming Yeshua. God intends that the "mysteries" revealed to the apostles not be held as private knowledge but shared in the instruction of those seeking salvation. The saying here can have also an independent negative proverbial application. Sin cannot be hidden from God and eventually even other people will find out (cf. Num 32:23; Ps 90:8; Isa 59:12; 1Cor 4:5; 2Cor 4:2; Heb 4:13). When sin in the congregation becomes known it must be confronted and the offender disciplined (Matt 18:15-19).
Works Cited ABP: The Apostolic Bible Polyglot, trans. Charles Van Der Pool. The Apostolic Press, 2006. LXX-English Interlinear. Abbot-Smith: George Abbot-Smith, A Manual Greek Lexicon of the New Testament. Charles Scribner's Sons, 1922. Online. BAG: Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 4th ed. trans. W.F. Arndt & F.W. Gingrich. The University of Chicago Press, 1957. Barclay: William Barclay, The Gospel of Luke. rev. ed. The Daily Study Bible Series. The Westminster Press, 1975. Barker: William P. Barker, Everyone In the Bible. Fleming H. Revell Co., 1966. Barnes: Albert Barnes (1798-1870), Notes on the Whole Bible (1834). Baker Book House, 1949. Online. BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. London: Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981. Online at BibleHub.com. Bengel: Johann Albrecht Bengel (1687-1752), Gnomon of the New Testament (1742). 5 vols. Trans. by Marvin Vincent. T&T Clark, 1860. Online. Bolt: Peter G. Bolt, Commentary on Luke. The Gospel Coalition, 2022. Online. Boyarin: Daniel Boyarin, The Jewish Gospels: The Story of the Jewish Christ. The New Press, 2012. Brown: David Brown (1803-1897), The Gospel According to Luke, Commentary Critical and Explanatory on the Whole Bible (1871), Robert Jamieson, A. R. Fausset and David Brown. Online. Danker: F.W. Danker, The Concise Greek-English Lexicon of the New Testament. The University of Chicago Press, 2009. DM: H.E. Dana & Julius R. Mantey, A Manual Grammar of the Greek New Testament. The Macmillan Co., 1955. DNTT: Dictionary of New Testament Theology, 3 Vols. Colin Brown, ed. Zondervan Publishing House, 1975. Ellicott: Charles John Ellicott (1819–1905), Commentary for English Readers (1878). Online. Ellis: E. Earle Ellis, The Gospel of Luke. Rev. ed. William B. Eerdmans Pub. Co., 1981. [New Century Bible Commentary]. Exell: Joseph S. Exell (d. 1910), Luke, The Pulpit Commentary, Vol. 16. eds. Joseph Exell and H.DM. Spence. Hendrickson Pub., 1985. Online. Flusser: David Flusser, The Sage from Galilee: Rediscovering Jesus' Genius. 4th ed. William B. Eerdmans Pub. Co., 2007. Geldenhuys: Norval Geldenhuys, Commentary on the Gospel of St. Luke. William B. Eerdmans Pub. Co., 1951. (NICNT) Gill: John Gill (1697-1771), Exposition of the Entire Bible. Online. Gruber: Daniel Gruber, The Messianic Writings. Elijah Publishing, 2011. [Translation of the New Testament Majority Text and annotations by the author.] HBD: Trent C. Butler, ed., Holman Bible Dictionary. Broadman and Holman Publishers, 1991. Online. HELPS: Gleason L. Archer and Gary Hill, eds., The Discovery Bible New Testament: HELPS Word Studies. Moody Press, 1987, 2011. (Online at BibleHub.com) Henry: Matthew Henry (1662-1714), Commentary on the Whole Bible (1706). Unabridged Edition. Hendrickson Publishers, 1991. Online. Humphries: D. Russell Humphreys, Starlight and Time. Master Books, 1994. Jastrow: Marcus Jastrow, Dictionary of Targumim, the Talmud Babli and Yerushlami, and the Midrashic Literature. G.P. Putnam's Sons, 1903, 1926. Online. Jeremias: Joichim Jeremias, Jerusalem in the Time of Jesus. Fortress Press, 1975. Kasdan: Barney Kasdan, Matthew Presents Yeshua, King Messiah: A Messianic Commentary. Lederer Books, 2011. Levine: Amy-Jill Levine, Annotations on "The Gospel According to Luke," Jewish Annotated New Testament, eds. Amy-Jill Levine and Marc Brettler. Oxford University Press, 2011. Liefeld: Walter L. Liefeld, Luke, Expositor's Bible Commentary, Vol. 8. Zondervan Pub. Co., 1984. Software version 2.6. Zondervan Corp, 1989-1999. Lightfoot: John Lightfoot (1602-1675), Hebrew and Talmudical Exercitations upon Luke, A Commentary on the New Testament from the Talmud and Hebraica (1859 ed.), Vol. 3. Hendrickson Pub., 1989. 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Robertson Nicoll (1851–1923), The Expositor's Greek Testament (1897), 5 vols. Online. OCB: The Oxford Companion to the Bible. ed. Bruce M. Metzger and Michael D. Coogan. Oxford University Press, 1993. Plummer: Alfred Plummer (1841-1926), A Critical and Exegetical Commentary on the Gospel According to S. Luke. 5th edition. T&T Clark, 1922. Online. Rienecker: Fritz Rienecker, A Linguistic Key to the Greek New Testament. 2 vol. Zondervan Pub. House, 1980. Robinson: John A.T. Robinson, Redating the New Testament. SCM Press, 1976. Online. Santala: Risto Santala, The Messiah in the New Testament in the Light of Rabbinical Writings. Keren Ahvah Meshihit, 1984, 1992. Online. Shapira: Itzhak Shapira, The Return of the Kosher Pig: The Divine Messiah in Jewish Thought. Lederer Books, 2013. Smith: Asbury Smith, The Twelve Christ Chose. Harper & Brothers, 1958. Stern: David Stern, Jewish New Testament Commentary, Jewish New Testament Publications, 1996. TDSS: The Dead Sea Scrolls: A New Translation. Rev. ed. Trans. Michael Wise, Martin Abegg Jr. and Edward Cook. HarperOne, 2005. Thayer: Joseph Henry Thayer (1828-1901), Greek-English Lexicon of the New Testament (1889). Hendrickson Publishers, 2003. Online. Vincent: Marvin R. Vincent (1834-1922), Word Studies in the New Testament Charles Scribner and Sons, 1887. Online. Young: Brad H. Young, The Parables: Jewish Tradition and Christian Interpretation. Hendrickson Pub., 1998. Zodhiates: Spiros Zodhiates (1922-2009), ed. The Complete Word Study Dictionary: New Testament. AMG Publishers, 1992, 1993. Copyright © 2024 Blaine Robison. All rights reserved. |
