Luke 8:16-21 | Take Care How You Listen

Luke 8:16–21 Last time we saw in The Parable of the Sower (Luke 8:4-15), that while Jesus was speaking the parable He would call out in a loud voice^[i] with emphasis^[ii], saying “He who has ears to hear, let him hear” (Luke 8:8) and we learned that literally Jesus said, “He who has ears to hear, he better listen!” ^[iii] This was a common expression used by Jesus to listen and heed carefully (cf. Matthew 11:15; Matthew 13:9, 43; Mark 4:9, 23; Luke 14:35).^[iv]

Throughout the Bible, God tells His people that they better listen to Him (Isaiah 44:1; Isaiah 55:3; cf. Psalm 81:11-13; Isaiah 48:16-18). In the Old Testament, the phrase “hear the word of YHWH” is found thirty times, and once in the New Testament (Joshua 3:9; 1 Kings 22:19; 2 Kings 20:16; 2 Chronicles 18:18; Isaiah 1:10; Isaiah 28:14; Isaiah 39:5; Isaiah 66:5; Jeremiah 2:4; Jeremiah 7:2; Jeremiah 9:20; Jeremiah 19:3; Jeremiah 21:11; Jeremiah 22:2; Jeremiah 22:9; Jeremiah 29:20; Jeremiah 31:10; Jeremiah 34:4; Jeremiah 44:24; Jeremiah 44:26; Ezekiel 16:35; Ezekiel 20:47; Ezekiel 25:3; Ezekiel 34:7; Ezekiel 34:9; Ezekiel 36:1; Ezekiel 36:4; Ezekiel 37:4; Amos 7:16; Amos 8:11; Acts 13:44). Solomon wrote to his son, telling him to “Make your ear attentive to wisdom, Incline your heart to understanding; For if you cry for discernment, Lift your voice for understanding; If you seek her as silver And search for her as for hidden treasures; Then you will discern the fear of YHWH And discover the knowledge of God.” (Proverbs 2:2–5) At the transfiguration of Jesus, God commanded Peter, John and James to listen to His Son (Luke 9:35, cf. Matthew 17:5-7; Mark 9:7-8). Not only are we to listen to the Word of God, but also we are to do the Word of God (James 1:19–25). Dr. Luke tells us that the Bereans “were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so.” (Acts 17:11)

As Jesus pointed out in The Parable of the Sower (Luke 8:4-15), the four soils represent all who hear the Word of God (Luke 8:12-15). But what separates people is how they respond to the Truth of the Word of God when they hear it. The kind of listeners that they are reveals their spiritual condition. Those who receive the Word of God that is implanted in their souls (James 1:21) are those who have the good soil (Luke 8:15). Those who have not received the Word of God implanted in their souls (James 1:21) are those who make a superficial response to the Word of God, and it is to them that Jesus will one day say “I never knew you; depart from Me, you who practice lawlessness.’” (Matthew 7:23; cf. Matthew 25:11-12). Jesus goes on to say that those who fail to act on the message of the Word of God “and does not act on them, will be like a foolish man who built his house on the sand. The rain fell, and the floods came, and the winds blew and slammed against that house; and it fell—and great was its fall.” (Matthew 7:26-27)

What we will be studying today is a continuation from the The Parable of the Sower (Luke 8:14-15), where we see Jesus emphasizing the importance of what His hearers do with His teachings.

What we are going to study in Take Care How You Listen is that those who truly listen to the Word of God will 01. Preach The Gospel (Luke 8:16); 02. Live Without Hypocrisy (Luke 8:17); 03. Bear Fruit (Luke 8:18) and 04. Be Obedient (Luke 8:19-21), thus proving that we are in God’s family.

01. Preach The Gospel (Luke 8:16)

This simple little parable is also used by Jesus in Luke 11:33 and Matthew 5:15. The lamps that were used in Israel at this time typically were made of clay and in the form of a small bowl or saucer with a spout and handle. These clay lamps were simple and cheap, and typically olive oil was used to light the wick made from flax (Isaiah 42:3). The purpose of a lamp is to give light, so to light a lamp and then put it under a cover is just ridiculous, especially since doing so will extinguish the flame on the lamp. Instead, lamps need to be put on a lampstand or on a shelf so that all those who come in may use the light to see.

Luke 8:16 “so that those who come in may see the light.” The Greek verb, used here that is translated as “see” is G991 βλέπωσιν (blĕpōsin) and is the present, active, subjunctive, third person, plural version of βλέπω (blĕpō), which means to look at^[v], to perceive with the eye, see^[vi]. Basically what that means is that whenever people come in contact with you, they should see the light if you allow it to shine through you. The purpose of light is to let one see something else, not the light. ^[vii] Too many believers today want the attention for themselves and not on Jesus. Take a walk through Christian book stores, or look at what people are reading, and it’s mainly stuff on how to make your life better, appealing to the senses and “the pleasures of this life” (Luke 8.14) and not on Jesus.

In Matthew 5:14-16, Jesus said, “You are the light of the world. A city set on a hill cannot be hidden; nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house. “Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.”

The parable of the lamp throws light on the parable of the sower.^[viii] Jesus had lit a light within the apostles, and it was their responsibility to spread the light to others, as it is ours since we are the spiritual descendants of the apostles.

In Paul’s defense before Herod Agrippa (Acts 25:23-26:32), Paul told him that Jesus had sent him to both the Jews and Gentiles “to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.’” (Acts 26:18) Paul writing to the church at Colossae tells us that God “rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son,” (Colossians 1:13). Peter describes Christians as “a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light;” (1 Peter 2:9). Paul thanked the Christians in Rome “because your faith is being proclaimed throughout the whole world.” (Romans 1:8; cf. Romans 16:19) and to the church at Thessalonica he wrote “For the word of the Lord has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth, so that we have no need to say anything.” (1 Thessalonians 1:8) If you have no desire to share with the lost about God’s redemptive work of salvation available to them, then maybe you are not a genuine disciple.

Jesus tells us that those who take care in listening to Him are those who 01. Preach The Gospel (Luke 8:16); and...

02. Live Without Hypocrisy (Luke 8:17)

Luke 8:17 “For nothing is hidden that will not become evident,” These words of Jesus are a warning against hypocrisy, as can also be seen in the parallel passage of Luke 12:1–3.

The word “hidden” in Luke 8:17 (and “covered” in Luke 12:2) in the Greek is an adjective, and it is the Greek word G2927 κρυπτὸν (krypton), the nominative, singular, neuter of κρυπτός (kruptŏs), which means a hidden thing, concealed, secret and it is where we get our English word for “crypt”.

Jesus warned His apostles to not copy the Pharisees, “therefore all that they tell you, do and observe, but do not do according to their deeds; for they say things and do not do them.” (Matthew 23:3)

Jesus warned His apostles not to be like the false converts who call Jesus “Lord, Lord,” but are not obedient to Him in Matthew 7:21–23 (cf. Luke 6:46). These words by Jesus in Matthew 7:21–23 were spoken immediately after Jesus warned about false prophets in Matthew 7:15–20. In Matthew 23:13–33, Jesus spoke directly to the scribes and Pharisees, giving them eight woes. With all but one woe (Matthew 23:16), Jesus calls the scribes and Pharisees “hypocrites”.

Luke 8:17 “nor anything secret that will not be known and come to light.” That phrase “will not be” in the Greek is ὃ οὐ μὴ, which is a double negative. The construction οὐ μή followed by the aorist subjunctive is a strong negation of a future situation, stronger than simply saying οὐ. The two negatives do not negate each other; they strengthen the construction to say “No!” more emphatically (cf. Mark 9:1; John 10.27-28).[ix] The speaker uses the subjunctive verb to suggest a future possibility, but in the same phrase he emphatically denies (by means of the double negative οὐ μή) that such could ever happen.[x] The “hidden” (G2927 κρυπτον) and the “secret” (G614 ἀποκρυφον) are to be revealed in due time.^[xi]What Jesus is saying here is His teaching reveals where people are at spiritually just as light exposes all. All hypocrisy will eventually come to light.

Jesus tells us that those who take care in listening to Him are those who 01. Preach The Gospel (Luke 8:16); to 02. Live Without Hypocrisy (Luke 8:17); and that whoever is a true disciple of Jesus will…

03. Bear Fruit (Luke 8:18)

Luke 8:18 “So take care how you listen” is a command from Jesus to pay close attention.

In the upper room, Jesus, speaking the night before He was to be crucified, speaking to His apostles who were gathered there for the Passover meal, “My Father is glorified by this, that you bear much fruit, and so prove to be My disciples.” (John 15:8) and “You are My friends if you do what I command you. ¹⁵ “No longer do I call you slaves, for the slave does not know what his master is doing; but I have called you friends, for all things that I have heard from My Father I have made known to you. ¹⁶ “You did not choose Me but I chose you, and appointed you that you would go and bear fruit, and that your fruit would remain, so that whatever you ask of the Father in My name He may give to you.” (John 15:14–16)

In the The Parable of the Sower (Luke 8:4-15), we saw that the good soil describes the hearts that “are the ones who have heard the word in an honest and good heart, and hold it fast, and bear fruit with perseverance.” (Luke 8:15; cf. Luke 8:8) Those who “hold fast” (Luke 8:15) to the Word of God, are hearts that received the Word of God implanted in their souls (James 1:21) and they have a depth of soil that “bear(s) fruit with perseverance” (Luke 8:15) or patiently, which is the only way to bear fruit.

Luke 8:18 “for whoever has, to him more shall be given” In the Greek, “for whoever has” is ὃς ἂν γὰρ ἔχῃ written in the present, active, subjunctive of the verb G2192 ἐχω echō which may mean keep on having or acquiring.^[xii] Jesus spoke about this as well in Luke 19:26; Matthew 13:12; Matthew 25:29; Mark 4:25; John 15:2. For those who listen to the Word of God and obey with genuine belief (Luke 8:15), they will receive more truth, and the assurance of their sins being forgiven and eternal life.

Luke 8:18 “and whoever does not have, even what he thinks he has shall be taken away from him.” The phrase “even what he thinks he has” is important because there are many false converts who think they have listened to the Word of God. For those who do not listen to the Word of God and do not obey with genuine belief (Luke 8:15), they will not receive more truth and will lose what they thought they had, eternal life. This is why it is important to make sure that our friends and loved ones are saved and not give them the false assurance that they are, which is so often seen in many of today’s churches.

Jesus tells us that those who take care in listening to Him are those who 01. Preach The Gospel (Luke 8:16), to 02. Live Without Hypocrisy (Luke 8:17), that whoever is a true disciple of Jesus will 03. Bear Fruit (Luke 8:18) and they will...

04. Be Obedient (Luke 8:19-21)

If you remember from our last study in the The Parable of the Sower (Luke 8:4-15), it was mentioned that the other Gospels record for us what took place between Luke 8:3 and Luke 8:4, leading some to call it “the Busy Day”^[xiii]. Matthew (Matthew 12:22-37) and Mark (Mark 3:19-30) both record for us the Pharisees making the blasphemous accusation that Jesus was casting out demons by the power of Beelzebub, the ruler of the demons, who is of course Satan. On that same day, Matthew records for us the account of when the scribes and Pharisees were asking Jesus for a sign (Matthew 12:38-45), to which Jesus replied, “An evil and adulterous generation craves for a sign; and yet no sign will be given to it but the sign of Jonah the prophet; for just as Jonah was three days and three nights in the belly of the sea monster, so will the Son of Man be three days and three nights in the heart of the earth.” (Matthew 12:39–40) It was on this same day that Mary and the brothers (and possibly sisters) of Jesus wanted to come talk to Him (Matthew 12:46-50; Mark 3:31-35; Luke 8:19-21). It would seem to reason that Dr. Luke placed this account here because it fits the theme of this section, which is the essential action of correctly hearing the Word of God.

Luke 8:19 Usually in the New Testament, Mary and the brothers of Jesus are mentioned together  (Matthew 13:55; John 2:12; Acts 1:14). Contrary to the false teaching perpetrated by the Roman Catholic Church (Catechism of the Catholic Church, paragraphs 496-511 http://www.scborromeo.org/ccc/p122a3p2.htm), Mary did not remain perpetually a virgin.

In Luke 1:27 we read that Mary was “a virgin engaged to a man whose name was Joseph”. The Greek noun used here that is translated as “virgin” is (G3933) παρθένον parthenon, the accusative, singular, feminine version of παρθένος parthenos which means a maiden; by implication an unmarried daughter, a virgin. This Greek word refers to a person who never had sexual relations and it would never be used to describe a woman who was married. The Greek word (G3933) παρθένος parthenos was used by the Greeks for the Parthenon, the Greek temple to the goddess Athena, which the Greeks characterized as being a virgin. The belief that Mary was a perpetual virgin is found nowhere in the New Testament.

In Matthew 1:18 (“before they came together”), Matthew 1:25 (“but kept her a virgin until she gave birth to a Son”), and Luke 2:7 (“she gave birth to her firstborn son”) we read that the text implies that they had normal marital relations after the birth of Jesus. The Bible tells us that Joseph and Mary had other kids (Matthew 12:46-50; Matthew 13:55-56; Mark 3:21; Mark 3:31-35; Mark 6:2-3; Luke 8:19-20; John 2:12; John 7:3; John 7:5; John 7:10; Acts 1:14; 1 Corinthians 9:4-5; Galatians 1:19). Jesus had brothers and sisters (Matthew 13:55-56) and the natural meaning is that they were younger children of Joseph and Mary and not children of Joseph by a previous marriage,^[xiv] as is what the Roman Catholic Church commonly teaches.

If there were older brothers of Jesus, the oldest brother would have been Joseph’s heir and thus the rightful King of Israel, not Jesus![xv] Some have said that these were the cousins of Jesus and not His brothers. But the Greek word used here for brothers (G80 ἀδελφός adĕlphŏs) is never used in the New Testament to mean a “cousin”. If the New Testament writers, writing under the inspiration of the Holy Spirit meant to write “cousins” here in Luke 8:19, than they would have used the Greek word that specifically means “cousin” (G431 ἀνέψιος anĕpsiŏs) found in Colossians 4:10. One more piece of evidence, in Psalm 69:8, which is a Messianic psalm, we read the Messiah saying, “I have become estranged from my brothers And an alien to my mother’s sons.” Here we see further evidence that “brothers” cannot mean “cousins” or even “step brothers”, because here in Psalm 69:8 the Messiah is stating that its His mother’s sons that He will be estranged from.

John records for us the estrangement of Jesus and His earthly brothers in John 7:3–10, telling us that His brothers didn’t believe in Him as the Messiah. But they reasoned that if He was truly the Messiah, then He should go to Jerusalem to show everyone that He is indeed the Messiah, and by going to the much attended Feast of Tabernacles would be a perfect place for Him to display His powers publicly. It wasn’t until His resurrection that they started to believe that He was the Messiah (Acts 1:14).

Luke 8:20 “²⁰ And it was reported to Him, “Your mother and Your brothers are standing outside, wishing to see You.””

The Gospel of Mark tells us the motivation of Mary and the brothers of Jesus coming to Him (Mark 3:20–26) because they thought that He was literally crazy! I’m sure that they meant well, wanting to try to protect Him, so they sent a request to speak to Him through the crowd (Matthew 12:46-47). The fact that Joseph doesn’t appear here or anywhere in the New Testament after going to the Temple at the Feast of Passover when Jesus was twelve in Luke 2:41-50 seems to suggest that Joseph was dead by this time. This theory is further supported when Jesus was on the cross and how He assigned the apostle John to take care of Mary (John 19:27).

Luke 8:21 Jesus stated here that being a true disciple of Jesus was not through physical relationships but only through being obedient to the Word of God.

Mary confessed her own need for a Saviour (Luke 1:47) after when Gabriel the angel told her that she was going to give birth to the Messiah, the One who “will save His people from their sins.” (Matthew 1:21) This is again another Biblical passage that is a direct contradiction to the false teaching espoused by the Roman Catholic Church stating that Mary was without sin, also known as the Immaculate Conception of Mary.  http://www.papalencyclicals.net/Pius09/p9ineff.htm; http://www.newadvent.org/cathen/07674d.htm

Jesus explains that those who have a real relationship with Him “are these who hear the word of God and do it.” Later on in the Book of Luke, Dr. Luke records for us the attempt by a woman to honor Mary when she shouted out “Blessed is the womb that bore You and the breasts at which You nursed.” (Luke 11:27) But the reply of Jesus was one that shows us that human relationships are not the issue by saying to the woman and the crowd, “On the contrary, blessed are those who hear the word of God and observe it.” (Luke 11:28) James tells us the mark of believers are those who display it by their actions in James 1:22-25. Jesus tells us that those who take care in listening to Him are those who 01. Preach The Gospel (Luke 8:16), 02. Live Without Hypocrisy (Luke 8:17), that whoever is a true disciple of Jesus will 03. Bear Fruit (Luke 8:18) and 04. Be Obedient (Luke 8:19-21), thus proving that we are in God’s family.

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^[i] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 8:8). Nashville, TN: Broadman Press.

^[ii] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 1071). Chicago: University of Chicago Press.

^[iii] Biblical Studies Press. (2006). The NET Bible First Edition Notes (Lk 8:8). Biblical Studies Press.

^[iv] Biblical Studies Press. (2006). The NET Bible First Edition Notes (Lk 8:8). Biblical Studies Press.

^[v] Strong, J. (2009). A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible (Vol. 1, p. 19). Bellingham, WA: Logos Bible Software.

^[vi] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 179). Chicago: University of Chicago Press.

^[vii] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 8:16). Nashville, TN: Broadman Press.

^[viii] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 8:16). Nashville, TN: Broadman Press.

[ix] Mounce, William D. Basics of Biblical Greek Grammar: Third Edition [Grand Rapids; Zondervan, 2009], Ch 31 p295

[x] Mounce, William D. Basics of Biblical Greek Grammar: Third Edition [Grand Rapids; Zondervan, 2009], Ch 31 p287

^[xi] Robertson, A. T. (1933). Word Pictures in the New Testament (Mk 4:22). Nashville, TN: Broadman Press.

^[xii] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 8:18). Nashville, TN: Broadman Press.

^[xiii] Robertson, A. T. (1933). Word Pictures in the New Testament (Mt 13:1). Nashville, TN: Broadman Press.

^[xiv] Robertson, A. T. (1933). Word Pictures in the New Testament (Mt 1:25). Nashville, TN: Broadman Press.

[xv] Plummer, Alfred. A Critical and Exegetical Commentary on the Gospel According to St. Luke, The International Critical Commentary. [Edinburgh: T. & T. Clark, 1902], p224.

Luke 8:4-15 | The Parable of the Sower

Luke 8:4–15 Last time we saw Dr. Luke telling us about the women who ministered to Jesus and that He was teaching about the Kingdom of God in Luke 8:1-3. The other Gospels record for us what took place between Luke 8:3 and Luke 8:4, leading some to call it “the Busy Day”^[1]. Matthew (Matthew 12:22-37) and Mark (Mark 3:19-30) both record for us the Pharisees making the blasphemous accusation that Jesus was casting out demons by the power of Beelzebub, the ruler of the demons, who is of course Satan. On that same day, Matthew records for us the account of when the scribes and Pharisees were asking Jesus for a sign (Matthew 12:38-45), to which Jesus replied, “An evil and adulterous generation craves for a sign; and yet no sign will be given to it but the sign of Jonah the prophet; ⁴⁰ for just as Jonah was three days and three nights in the belly of the sea monster, so will the Son of Man be three days and three nights in the heart of the earth.” (Matthew 12:39–40) It was on this same day that Mary and the brothers (and possibly sisters) of Jesus wanted to come talk to Him (Matthew 12:46-50; Mark 3:31-35; Luke 8:19-21). This was truly one busy day indeed!

Matthew (Matthew 13:1-23) and Mark (Mark 4:1-25) also record for us the Parable of the Sower and it took place on the same day. If you were to combine the Synoptic Gospels (Matthew 13:1-53; Mark 4:1-34: and Luke 8:4-18), we see that the Parable of the Sower is the first of ten parables given by Jesus 2. The Parable of the Seed [Mark 4:26-29]; 3. The Parable of the Tares [Matthew 13:24-30]; 4. The Parable of the Mustard Seed [Matthew 13:31-32; Mark 4:30-32]; 5. The Parable of the Leaven [Matthew 13:33-35; Mark 4:33-34]; 6. The Parable of the Hidden Treasure [Matthew 13:44]; 7. The Parable of the Pearl of Great Price [Matthew 13:45-46]; 8. The Parable of the Net [Matthew 13:47-50]; 9. The Parable of the Householder [Matthew 13:51-53]); and 10. The Parable of the Lamp [Luke 8:16-18])

Dr. Luke only records two of the parables given by Jesus, the other being the Parable of the Lamp (Luke 8:16-18).

01. The Parable (Luke 8:4-8)

The fame of Jesus continued to grow, and we see many people coming from all over to hear Him speak. Both Matthew and Mark tell us that Jesus was by the Sea of Galilee and that He “got into a boat and sat down, and the whole crowd was standing on the beach” (Matthew 13:1–2; cf. Mark 4:1–2) and this is when He began to teach the crowd using parables.

The noun used here that is translated as “parable” is G3850 παραβολῆς (paraboles) and is the genitive, singular, feminine version of παραβολή (parabŏlē par-ab-ol-ay´). The Greek word (G3850) παραβολή (parabŏlē par-ab-ol-ay´) comes from (G3846) παραβαλλω (paraballō) to throw alongside (From παρά [G3844], beside, and βάλλω [G906], to throw^[2]), to place alongside for measurement or comparison like a yardstick. ^[3] A parable is a form of teaching that Jesus often used in which one thing is thrown beside another,^[4] as a physical illustration of a spiritual truth. By using parables, Jesus spoke about a truth and gave a story to illustrate that truth. Usually, Jesus uses parables to illustrate one main point and the details are secondary. For some of the parables, Jesus does explain the secondary details, but when He doesn’t, we need to be careful in interpreting those details. As a rule, when the Bible is silent, we are to be silent. So if we don’t have any interpretation of the details, whether from Jesus or the rest Scripture, we are to remain silent. There have been many false teachings that come from false interpretations of parables.

Luke 8:5 According to Jewish authorities there was twofold sowing, as the seed was either cast by the hand or by means of cattle. In the latter case, a sack with holes was filled with corn and laid on the back of the animal, so that, as it moved onwards, the seed was thickly scattered. Thus it might well be, that it would fall indiscriminately on beaten roadway, on stony places but thinly covered with soil, or where the thorns had not been cleared away, or undergrowth from the thorn-hedge crept into the field, as well as on good ground.[5] Whether the sower was throwing the seed, or using the sack with holes in it, it was not the intention of the sower to have the seed fall on the road so it could be “trampled under foot and the birds of the air ate it up.” Because the seed was sown where people walk, the ground was beaten down, thus keeping the seed from germinating.

Luke 8:6 Jesus tells us “Other seed fell on rocky soil”. In some places in Israel, there is limestone bedrock lying right under the soil.^[6] There was enough soil for the seed to germinate in the moisture and warmth of the soil, ideal conditions for a seed to grow. The verb, used here that is translated as “withered away” is G3583 ἐξηρανθη (exēranthē) and is the aorist, passive, indicative, third person, singular version of ξηραίνω (xērainō), which means to dry up^[7] because the plants are without good roots.^[8] But because of the limestone bedrock, there wasn’t enough soil and moisture to sustain a growing plant. The limestone bedrock caught the heat of the sun, which caused all the moisture in the soil to evaporate and killing the plant.

Luke 8:7 There was some of the seed that was sown amongst the thorns (not thorn bushes),[9] where the preparation of the soil by the farmer had not been successful in pulling all the roots of the weeds out. The weeds in Israel with thorns like what is describe here can grow up to six feet in height and have a major root system, thus, crowding out the good plants ^[10] by essentially robbing the sun, air and moisture and choking out the plants that were sown.

Luke 8:8 Matthew and Mark both record that when the good seed was sown into the good soil, “they yielded a crop and produced thirty, sixty, and a hundredfold.” (Mark 4:8; cf. Matthew 13:8) Only the seed that fell on the good soil grew and was abundantly fruitful. As Jesus was speaking this parable, Dr. Luke records for us (cf. Matthew 13:9; Mark 4:9) that Jesus “would call out, “He who has ears to hear, let him hear.” (Luke 8:8) The verb, used here that is translated as “would call out” is G5455 ἐφωνει (ephōnei) and is the imperfect, active, indicative, third person, singular version of φωνέω (phōnĕō), which means to call out in a loud voice^[11], to call/cry out, speak loudly, say with emphasis.^[12] The verb, used here that is translated as “let him hear” is G191 ἀκουέτω (akouetō) and is the present, active, imperative, third person, singular version of ἀκούω (akŏuō), which should be translated as “had better listen!”^[13] So the translation could be, “He who has ears to hear, he better listen!” This was a common expression used by Jesus to listen and heed carefully (cf. Matthew 11:15; Matthew 13:9, 43; Mark 4:9, 23; Luke 14:35).^[14]

02. The Disciples Question (Luke 8:9-10)

Luke 8:9 The verb, used here that is translated as “questioning” is G1905 Ἐπηρώτων (Epērōton) and is the imperfect, active, indicative, third person, plural version of ἐπερωτάω (ĕpĕrōtaō), which means that the disciples were eagerly and repeatedly asking Jesus questions.^[15]

Luke 8:10 Before Jesus answered the apostles and told them the meaning of the parable, He explained why He taught in parables to the people. He mentions here in Luke 8:10 “to know the mysteries”, which in the Greek is γνῶναι τὰ μυστήρια (gnōnai ta mustēria). The verb, used here that is translated as “to know” is G1097 γνῶναι (gnōnai) and is the aorist, active, infinitive version of γινώσκω (ginōskō), which means to know. The noun, used here that is translated as “mysteries” is G3466 μυστήρια (mustēria) in the aorist, active, infinitive version of μυστήριον (mustēriŏn) which means the unmanifested or private counsel of God, (God’s) secret, the secret thoughts, plans, and dispensations of God.^[16] To us today, when we hear the word “mystery”, we tend to think of something dark and insidious. Maybe even some sort of conspiracy theory, or something to be afraid of or cautious about. The noun (G3466) μυστήριον (mustēriŏn) is derived from the Greek word μύω (muō) which means to shut the mouth, through the idea of silence imposed by initiation into religious rites.^[17] The mystery religions in the east had all of the same types of secrets and signs as many of the secret societies today have, and only the initiated knew the secrets and signs. The false teachers today often use this word to describe the inner secrets of their false religions.

Jesus is essentially saying here that His disciples have been initiated into the secrets of the Kingdom of God. Paul freely talks about this mystery now being revealed through Christ (Romans 16:25; 1 Corinthians 2:7 and Colossians 2:2). The mystery that Paul refers to in Colossians 2:2 is explained further in Ephesians 3:1-6.

So what is this mystery that was hidden in the Old Testament but now revealed by the Holy Spirit through Paul? This mystery is that the Gentiles, who once were excluded from the glory and riches of God’s grace, are now no longer excluded! Paul tells the church at Philippi in Philippians 4:12. The phrase “I have learned the secret” in the Greek is one Greek verb G3453 μεμύημαι (memyēmai) and is the perfect, passive, indicative, first person, singular version of μυέω (muĕō), which means to initiate and it is from the noun (G3466) μυστήριον (mustēriŏn). So what Paul is saying is that he was initiated into the secrets of the Kingdom of God through suffering!

When you see the word “mystery” in the New Testament, it means that which was hidden in the past and is now revealed by the Holy Spirit in the New Testament. With that background, let’s look again at what Jesus says to His apostles: “To you it has been granted to know the mysteries of the kingdom of God, but to the rest it is in parables” (Luke 8:10) Remember, before Jesus told this Parable of the Sower, the Pharisees make the blasphemous accusation that Jesus was casting out demons by the power of Beelzebub, the ruler of the demons, Satan (Matthew 12:22-37; Mark 3:19-30). In light of that, Jesus is telling His apostles that the parables He uses are open to them, but shut to the Pharisees with their antagonistic hearts. Depending on whether one is open to hearing what Jesus teaches will reveal whether His words are revealed or concealed by His hearers. The unregenerate in heart cannot discern what Jesus is teaching, because the “natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them” (1 Corinthians 2:14) “because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so,” (Romans 8:7).  

In support of this, Jesus quotes from Isaiah 6:9, “so that seeing they may not see, and hearing they may not understand.” (Luke 8:10) By speaking in parables, Jesus was actually being very gracious to His hearers. For if they rejected His claim as the Messiah, the Son of God, then their judgment won’t be as bad if they had understood more (Matthew 11:20–22; Luke 10:13–15; 1 Timothy 4:2).

03. The Parable Explained (Luke 8:11-15)

Luke 8:11 “Now the parable is this:” Jesus now begins to interpret his own parable. No greater commentary on the parables of Jesus than the commentary given by Jesus Himself. Jesus says, “the seed is the word of God.” (Luke 8:11) The seed that is the Word of God is constantly sown. Paul writing to the church at Corinth says that he “planted, Apollos watered, but God was causing the growth. ⁷ So then neither the one who plants nor the one who waters is anything, but God who causes the growth.” (1 Corinthians 3:6–7) and “⁹ For we are God’s fellow workers; you are God’s field, God’s building. ¹⁰ According to the grace of God which was given to me, like a wise master builder I laid a foundation, and another is building on it. But each man must be careful how he builds on it. ¹¹ For no man can lay a foundation other than the one which is laid, which is Jesus Christ.” (1 Corinthians 3:9–11) James talks about receiving the Word of God that is implanted in our souls (James 1:21). Peter talks about being born again by the imperishable seed, which is the Word of God (1 Peter 1:23–25).

Jesus describes the seed that was sown on the road (Luke 8:12). In the synoptic Gospels, each of the three Gospel writers refer to the devil with a different synonym: Matthew 13:19 “the evil one”; Mark 4:15 “Satan”; and of course here in Luke 8:12 “the devil”. There is nothing wrong with this; for it proves that the Gospel accounts were not written in collusion. When the Word of God is implanted in our souls it (James 1:21) “is the power of God for salvation to everyone who believes” (Romans 1:16), which the devil is strongly against and will do all that he can to keep the Word of God from being heard. The seed is lying by the road, sitting on top of the hearts, and the devil takes it away so that they will not be redeemed. In its place, the devil sends the false teachers that continue to tread down the Word of God with the doctrines of men.

Luke 8:13 The noun used here that is translated as “temptation” is G3986 πειρασμοῦ (peirasmou) and is the genitive, singular, masculine version of πειρασμός (pĕirasmŏs), which means a putting to proof ^[18], temptation from without or from within, that can be an occasion of sin to a person.^[19] So it would seem to be that the seed that fell on rocky soil, started out well, but because the Word of God was not implanted in their souls (James 1:21), they had no foundation in the Scriptures and then when their faith was tested, their excitement wears off, they start to give up. They begin to lose interest in going to church (Proverbs 18:1; Hebrews 10:25) and in the Word of God. Converts swiftly made are quickly lost.[20]   

Luke 8:14 “choked” here in the Greek (G4846 συμπνίγω sumpnigō) means to strangle completely, to drown, or to crowd.^[21] Jesus now talks about the seed that fell among the thorns, and He mentions that they heard the Word of God, but later on the Word of God was choked out of them because of the cares of this world.

Jesus tells us that it was “pleasures of this life” that choked out the Word of God from these lives. The Greek noun used here that is translated as “pleasures” is (G2237) ἡδονῶν hedonon (hay-don-on´), the genitive, plural, feminine version of ἡδονή hēdŏnē (hay-don-ay´) from ἁνδάνω handanō sensual delight, lust, pleasure.^[22]  This Greek word is where we get our English words “Hedonist” and “hedonism”. According to The New International Dictionary of New Testament Theology (TNIDNTT) the Greek word (G2237) ἡδονή hēdŏnē (hay-don-ay´) is found only five times (Luke 8:14; Titus 3:3; James 4:1; James 4:3; 2 Peter 3:13) in the New Testament and it is always given in a bad connotation. In all five times, (G2237) ἡδονή hēdŏnē (hay-don-ay´) is used of the gratification of the natural desire or sinful desires.[23]

In Greek mythology, the Greek god Eros had a son named Hedone. The words eros and hedone are similar in meaning, for Eros was the god of erotic, selfish love. The ultimate Greek life was founded in the pursuit of self-pleasure, and was regarded as the highest goal when achieved by an individual. In this pursuit, it was socially acceptable to use various things and people to achieve the fulfillment of self-pleasure. This thought was carried over to their worship, because it was taught that all the sacrifices that people brought to the gods was needed to strengthen the gods for the betterment of man. Since the religious system encouraged this type of behavior, sexual and animal sacrifices were not seen as optional, but necessary to support the gods, and the personal pleasure involved was taught to improve the sacrificial offerings. So what you had was the belief that the life of the god was sustained by the sacrifices and worship of that god. For example, if you were a fisherman, and needed more fish, you would sacrifice to the god of the sea or of the fish so that you get better results. The early Christians refused to participate in these sacrifices, which caused others to think and believe that the Christians were the antagonistic reason as to why catastrophes were happening.

Nowhere in Scripture do we see the Greek word eros used to describe God. In fact, the writers of the New Testament avoided the word eros completely! Instead they, under the inspiration of the Holy Spirit, chose a little used word for love, agape to describe the self-sacrificing love of God. There are Christians today who like to use the terms eros and agape interchangeably. But they are basing that not off of what Scripture declares about God’s love, but off of what the world states. Two of the most prominent “Christian” authors who have used eros and/or hedone to describe either God’s love towards us, or the type of love that we are to have towards God, are C.S. Lewis and John Piper.

John Piper in his book Desiring God, with the subtitle Meditations of a Christian Hedonist says:

“Historically, ethicists have tended to distinguish these two forms of love as agape and eros, or benevolence, and complacency. But I think that both resolve into one kind of love at the root. God’s agape does not ‘transcend’ his eros, but expresses it…It becomes evident therefore that one should ask, “Does God seek His own happiness as a means to the happiness of His people, or does He seek their happiness as a means to His own?” For there is no either-or. They are one. This is what distinguishes a holy, divine eros from a fallen, human one: God’s eros longs for and delights in the eternal and holy joy of His people.” [24]

John Piper states that he got the term “Christian Hedonist” from C.S. Lewis.

Before you make any accusation against me for being a hater or just unloving towards John Piper or C.S. Lewis, my heart in this is found in Proverbs 27:6. If the words that I say wound you, please know that it is not my desire to be offensive, but to point you to the Word of God and yes, that includes pointing out the errors of men.

Regarding false teachers, the Bible instructs us to mark them or bring to the attention of others (Romans 16:17-18), to call them out (Titus 1:10-16), to name names (1 Timothy 1:20; 2 Timothy 2:16-18) to not allow them to teach in the church and publicly rebuke them (Titus 1:10-16). The Bible forbids Christians from listening to these false teachers (Titus 3:10-11) and instead we are to test or to scrutinize them to see whether they are genuine or not, to see if they really are from God (1 John 4:1).

Nowhere in Scripture do we see that we are to use the self-seeking, self-pleasing term of Hedonist and Christianize it. Instead the Bible says the opposite in 1 John 4:7–10. Every time that the word “love” is mentioned in 1 John 4:7–10, it is the Greek word (G26) ἀγάπη agape, the self-sacrificing love that is perfectly displayed in God sending His Son to die for us. Whereas Paul warns us in his second letter to Timothy in 2 Timothy 3:1–5. Notice again that in 2 Timothy 3:4 Paul mentions that these people are “lovers of pleasure rather than lovers of God” and that we are to “Avoid such men as these”. That phrase “lovers of pleasure” in the Greek is an adjective, and it combines the two Greek words, (G5384) φίλος (philŏs) and the Greek word (G2237) ἡδονή hēdŏnē (hay-don-ay´), thus resulting in “lovers of pleasure”. The fact that (G2237) ἡδονή hēdŏnē (hay-don-ay´) is only used exclusively through the Bible as a term to describe the selfish, sinful desires shows us that we should not use it to describe God’s love for us or how we are to love or live for God, as John Piper does in his book, Desiring God: Meditations of a Christian Hedonist. The New International Dictionary of New Testament Theology: Where hedone reasserts its mastery, faith dies, choked among the thorns.

Jesus then said in Luke 8:14, “and bring no fruit to maturity” which is just two words in the Greek, οὐ τελεσφοροῦσιν (ou telesphorousin). It is a compound verb (τελος [telos] φορεω [phoreō]) and it means to bring to completion. In Greek literature, it was often used of fruits, animals, and pregnant women. This is the only time in the New Testament that this word is used.^[25] Jesus does not say that they will not bear fruit, but that they will no bear fruit to maturity, which is true of those who are seeking the pleasures of this life, the hedonists, whether they claim to be Christian or not.

Luke 8:15 The verb used here that is translated as “hold it fast” is G2722 κατέχουσιν (katechousin) in the present, active, indicative, third person, plural of κατέχω (katĕchō) and it means to adhere firmly to traditions, convictions, or beliefs, hold to, hold fast, to retain.^[26] So those who “hold fast” to the Word of God, are hearts with a depth of soil that “bear fruit with perseverance” or patiently, which is the only way to bear fruit. Fruit is not borne overnight; it takes time to come to full maturity.

These four conditions of the soil are seen throughout churches all over the world. Isaiah says, “To the law and to the testimony! If they do not speak according to this word, it is because they have no dawn.” (Isaiah 8:20) When a person chooses not pay attention to the Word of God, it means that they are someone who has no spiritual light (John 3:19–20).

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^[1] Robertson, A. T. (1933). Word Pictures in the New Testament (Mt 13:1). Nashville, TN: Broadman Press.

^[2] Vincent, M. R. (1887). Word studies in the New Testament (Vol. 1, p. 74). New York: Charles Scribner’s Sons.

^[3] Robertson, A. T. (1933). Word Pictures in the New Testament (Mt 13:3). Nashville, TN: Broadman Press.

^[4] Vincent, M. R. (1887). Word studies in the New Testament (Vol. 1, p. 74). New York: Charles Scribner’s Sons.

[5] Edersheim, Alfred. The Life and Times of Jesus the Messiah [Peabody; Hendrickson, 1993], Bk 3, Ch 23, p894.

^[6] Biblical Studies Press. (2006). The NET Bible First Edition Notes (Lk 8:6). Biblical Studies Press.

^[7] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 8:6). Nashville, TN: Broadman Press.

^[8] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 684). Chicago: University of Chicago Press.

[9] Maclaren, Alexander (2012-05-12). Expositions of Holy Scripture St. Luke (Kindle Locations 2805-2808).  . Kindle Edition.

^[10] Biblical Studies Press. (2006). The NET Bible First Edition Notes (Lk 8:7). Biblical Studies Press.

^[11] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 8:8). Nashville, TN: Broadman Press.

^[12] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 1071). Chicago: University of Chicago Press.

^[13] Biblical Studies Press. (2006). The NET Bible First Edition Notes (Lk 8:8). Biblical Studies Press.

^[14] Biblical Studies Press. (2006). The NET Bible First Edition Notes (Lk 8:8). Biblical Studies Press.

^[15] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 8:9). Nashville, TN: Broadman Press.

^[16] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 662). Chicago: University of Chicago Press.

^[17] Strong, J. (2009). A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible (Vol. 1, p. 49). Bellingham, WA: Logos Bible Software.

^[18] Strong, J. (2009). A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible (Vol. 1, p. 56). Bellingham, WA: Logos Bible Software.

^[19] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 793). Chicago: University of Chicago Press.

[20] Maclaren, Alexander (2012-05-12). Expositions of Holy Scripture St. Luke (Kindle Locations 2797-2805).  . Kindle Edition.

^[21] Strong, J. (2009). A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible (Vol. 1, p. 68). Bellingham, WA: Logos Bible Software.

^[22] Strong, J. (2009). A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible (Vol. 1, p. 35). Bellingham, WA: Logos Bible Software.

[23] Vine, W.E.; Merrill F. Unger (1996-08-28). Vine's Complete Expository Dictionary of Old and New

Testament Words: With Topical Index (Kindle Locations 48348-48351). Thomas Nelson. Kindle Edition.

[24] John Piper, Desiring God, Twenty-Fifth Anniversary Reference Edition (Multnomah Books, Colorado Springs, 2011), p. 124.

^[25] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 8:14). Nashville, TN: Broadman Press.

^[26] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed., p. 533). Chicago: University of Chicago Press.