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A.T. Robertson · Citado em PreceptAustin
Lucas 8
Robertson notes that the phrase completely astounded is actually two words, "Completely (ekstasis - of one removed out of his senses) and astounded (existemi also in Mt 12:23+ Mark 2:12+)."
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Robertson says kathexes "means one after the other, successively, but that gives no definite data as to the time, only that this incident in Lk 8:1–3 follows that in Lk 7:36–50." MacArthur feels that "The phrase soon afterwards refers back to the incident involving the sinful woman and the self-righteous Pharisee recorded in Lk 7:36–50. (ED: I agree because "CONTEXT is KING" if we are to have accurate interpretation. How long afterward we cannot say.) Shortly after that incident, in keeping with the Father’s design, Jesus began going around Galilee for the final phase of His ministry there (Lk 8:4–9:50). Though the statement is general, the divine design was specific." (See Luke Commentary) He began going around from one city and village to another - This is the second tour of Galilee. Began going around (diodeuo) is in the imperfect tense describes Him doing this again and again, here, there and everywhere, for He was truly a Man on mission, with no time to waste! Every place became His pulpit as He sought to proclaim His message (summarized beautifully by His quoting Isaiah in Lk 4:17-21+). Marshall says "the idea of a continuing wandering ministry (imperfect tense), rather than a journey from one point to another. ” Nolland points out that "The itinerant (traveling from place to place to work) nature of Jesus’ ministry has not been specifically commented on by Luke since Lk 4:43–44+, though it is clear that Jesus has made appearances in a variety of locations (e.g., Lk 5:1, 12+; Lk 7:1, 11+)."(WBC-Lk)
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Robertson observes that "The presence of seven demons in one person indicates special malignity (Mark 5:9). See Matt. 12:45 for the parable of the demon who came back with seven other demons worse than the first. It is not known where Magdala was, whence Mary came." Had been healed (cured)(2323)(therapeuo from therapon = an attendant, servant) means primarily to care for, to wait upon, minister to. It has two main senses in the NT, one speaking of rendering service (Acts 17:25) and the more common use describing medical aspects such as to take care of the sick, to heal, to cure (Matt. 4:24; 12:10; Mark 1:34; Luke 6:7; 10:9), to recover health, to restore. Therapeúō means to heal miraculously in Matt. 4:23, 24; 10:1, 8; Acts 4:14. All uses of therapeuo by Luke - Lk. 4:23; Lk. 4:40; Lk. 5:15; Lk. 6:7; Lk. 6:18; Lk. 7:21; Lk. 8:2; Lk. 8:43; Lk. 9:1; Lk. 9:6; Lk. 10:9; Lk. 13:14; Lk. 14:3; Acts 4:14; Acts 5:16; Acts 8:7; Acts 17:25; Acts 28:9; Evil (wicked, bad) (4190)(poneros from pónos = labor, sorrow, pain) speaks of evil in active opposition to good. Poneros in an active sense reers to evil which corrupts others. Not surprisingly Satan is call the "Evil (poneros) one." (Jn 17:15), the head of the "evil spirits." All uses of poneros by Luke - Lk. 3:19; Lk. 6:22; Lk. 6:35; Lk. 6:45; Lk. 7:21; Lk. 8:2; Lk. 11:13; Lk. 11:26; Lk. 11:29; Lk. 11:34; Lk. 19:22; Acts 17:5; Acts 18:14; Acts 19:12; Acts 19:13; Acts 19:15; Acts 19:16; Acts 25:18; Acts 28:21 Spirits (4151)(pneuma from pnéo = to breathe) refers to a blowing, wind (Jn 3.8, Heb 1.7), a breathing, breath (2Th 2.8). Figuratively pneuma refers to the immaterial part of the human personality in contrast to the outward and visible aspects of sarx (flesh) and soma (body) (1 Co 5.3; 2 Co 7.1). Pneuma is the seat of the inner spiritual life of man, capacity to know God (Acts 18.25; Ro 8.16). Here in Luke 8:2 pneuma clearly refers to a spirit as an independent being that cannot be perceived by the physical senses and so is a demonic non-material being (Mt 8.16; Mk 1.23). Sicknesses (769)(astheneia from a = without + sthénos = strength, bodily vigor) means literally without strength or bodily vigor = want of strength = lacking strength. Literally astheneia refers to bodily diseases or ailments (Lk 5:15, 13:11, 12, Jn 5:5, 11:4, 28:9). Another meaning of astheneia is incapacity to do or experience something, an inability to produce results, a state of weakness or limitation (1Co 15:43; 2Co 11:30; 12:5, 9, 10, 13:4; Ro 8:27; Heb 4:15; 5:2; 7:28; 11:34) Paul's use in 1Co 2:3 conveys the sense of weakness in terms of courage. Asthenia is used by Luke in - Lk 5:15, 8:2, 13:11, 12, Acts 28:9. Astheneia - 23v - ailments(1), diseases(1), ill(1), illness(1), infirmities(1), sickness(3), sicknesses(2), weak(1), weakness(9), weaknesses(4). Matt. 8:17; Lk. 5:15; Lk. 8:2; Lk. 13:11; Lk. 13:12; Jn. 5:5; Jn. 11:4; Acts 28:9; Rom. 6:19; Rom. 8:26; 1 Co. 2:3; 1 Co. 15:43; 2 Co. 11:30; 2 Co. 12:5; 2 Co. 12:9; 2 Co. 12:10; 2 Co. 13:4; Gal. 4:13; 1 Tim. 5:23; Heb. 4:15; Heb. 5:2; Heb. 7:28; Heb. 11:34 Demons (1140)(daimonion from daímon = demon) most often describes demons or evil spirits who have supernatural powers and are neither human nor divine (Mt 7:22). Acts 17:18 refers specifically to to heathen gods. In the context of a Jewish use it more often refers to a demon, evil spirit, devil, or one who is subject to Satan. Daimonion was used in pagan Greek writings to refer to an inferior race of divine beings, lower than the Greek gods, but more powerful than men. Luke's uses of daimonion - Lk. 4:33; Lk. 4:35; Lk. 4:41; Lk. 7:33; Lk. 8:2; Lk. 8:27; Lk. 8:29; Lk. 8:30; Lk. 8:33; Lk. 8:35; Lk. 8:38; Lk. 9:1; Lk. 9:42; Lk. 9:49; Lk. 10:17; Lk. 11:14; Lk. 11:15; Lk. 11:18; Lk. 11:19; Lk. 11:20; Lk. 13:32; Acts 17:18; Related Resources: Are men and women equal in God’s eyes? What can we learn from what the Bible says about Jesus and women? Why do women have such a small role in the Bible? What roles can women fill in ministry? Rebbi Yehudah says, “A person is obligated to say [the following] three Berachot (blessings) every day: Baruch [Ata Hashem Eloheinu Melech Haolam] Shelo Asani Goy (Blessed are You Hashem, our God, King of the world, for not making me a gentile), Baruch [Ata Hashem Eloheinu Melech Haolam] Shelo Asani Isha (Blessed are You Hashem, our God, King of the world, for not making me a woman), Baruch [Ata Hashem Eloheinu Melech Haolam] Shelo Asani Bur (Blessed are You Hashem, our God, King of the world, for not making me a boor). [The reason for saying a Beracha for not making him] a gentile is because it says ‘All nations are like nothing to Him. He considers them to be empty and void.’ (Isaiah 40:17) [The reason for saying a Beracha for not making him] a woman is because women are not obligated in Mitzvot (commandments).” (Comment - Talk about "politically incorrect!" Woe!) Who was Mary Magdalene? - The name Magdalene likely indicates that she came from Magdala, a city on the southwest coast of the Sea of Galilee. After Jesus cast seven demons from her, she became one of His followers. Mary Magdalene has been associated with the "woman in the city who was a sinner" (Luke 7:37) who washed Jesus' feet, but there is no scriptural basis for this. The city of Magdala did have a reputation for prostitution. This information, coupled with the fact that Luke first mentions Mary Magdalene immediately following his account of the sinful woman (Luke 7:36-50), has led some to equate the two women. But there is no scriptural evidence to support this idea. Mary Magdalene is nowhere identified as a prostitute or as a sinful woman, despite popular portrayals of her as such. Mary Magdalene is also often associated with the woman whom Jesus saved from stoning after she had been taken in adultery (John 8:1-11). But again this is an association with no evidence. The movie “The Passion of the Christ” made this connection. This view is possible, but not likely and certainly not taught in the Bible. Mary Magdalene witnessed most of the events surrounding the crucifixion. She was present at the mock trial of Jesus; she heard Pontius Pilate pronounce the death sentence; and she saw Jesus beaten and humiliated by the crowd. She was one of the women who stood near Jesus during the crucifixion to try to comfort Him. The earliest witness to the resurrection of Jesus, she was sent by Jesus to tell the others (John 20:11-18). Although this is the last mention of her in the Bible, she was probably among the women who gathered with the apostles to await the promised coming of the Holy Spirit (Acts 1:14). The recent fiction novel “The DaVinci Code” makes the claim that Jesus and Mary Magdalene were married. Some of the non-biblical early Christian writings (considered heresy by the early Christians) hint at a special relationship between Mary Magdalene and Jesus. However, there is no evidence whatsoever to support the belief that Jesus and Mary Magdalene were married. The Bible does not even hint at such an idea. Got questions.org (See also Mary who was called Magdalene) Luke 8:3 and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others who were contributing to their support out of their private means. ESV and Joanna, the wife of Chuza, Herod's household manager, and Susanna, and many others, who provided for them out of their means. KJV And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance. Herod's Lk 9:7-9; John 4:46-53; Acts 13:1; Philippians 4:22 of their 1 Chronicles 29:14; Isaiah 23:18; Matthew 2:11; 25:40; 26:11; Acts 9:36-39; 2 Corinthians 8:9; 1 Timothy 5:10 Luke 8:1-3 The Scope of Jesus' Ministry - John MacArthur Luke 8:1-3 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Related Passages: 2 Corinthians 8:9 For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich. 1 Timothy 5:10 having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints’ feet, if she has assisted those in distress, and if she has devoted herself to every good work. And Joanna the wife of Chuza, Herod's steward (See Who was Joanna in the Bible?) - William
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Robertson says out of their private means means "From the things belonging to them. This is the first woman’s missionary society for the support of missionaries of the Gospel. They had difficulties in their way, but they overcame these, so great was their gratitude and zeal." The humble nature of Jesus is clearly seen in His willingness to be dependent on others, something He would not have to do for He could have created all He needed. This begs the question are you to proud to receive help from others? As
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Robertson on parable - This is the beginning of the first great group of parables as given in Mark 4:1–34 and Matt. 13:1–53. There are ten of these parables in Mark and Matthew and only two in Luke 8:4–18 (The Sower and the Lamp, Lk 8:16) though Luke also has the expression “in parables” (Lk 8:10) See Marvin Vincent's lengthy discussion on the word parable. (See also Robertson's long note on Mt 13:3) NET Note - Though parables can contain a variety of figures of speech (cf. the remainder of chapter 13), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response. Parable in Luke - Lk. 4:23; Lk. 5:36; Lk. 6:39; Lk. 8:4; Lk. 8:9; Lk. 8:10; Lk. 8:11; Lk. 12:16; Lk. 12:41; Lk. 13:6; Lk. 14:7; Lk. 15:3; Lk. 18:1; Lk. 18:9; Lk. 19:11; Lk. 20:9; Lk. 20:19; Lk. 21:29; Hampton Keathley IV on parables - (See complete Introduction including discussion on how to interpret parables) - What is a parable? A parable is a fictitious or made up story designed to teach a lesson through comparison. When you hear the story, you can relate it to your own life. It is like an illustration for the points in a sermon. It conveys its message of truth through analogy, through comparison or contrast. All of you have heard of Aesop’s fables. After you tell a child a fable, you point out the moral of the story. A parable is like a fable in that it also has a moral or message behind the story. But parables are true to life. Parables are for adults. Animals and trees don’t talk. The power of a parable comes from the fact that you recognize that “that’s the way it is in real life.” Parables are great because they tell a story that is easy to remember.....Parables are told so that only those who really care will come to know the truth. Not so much because they understand the parable, but because they care enough to ask what it means after the story is finished and hang around long enough to have it explained to them. The others don’t really care and leave. Remember, the disciples didn’t understand the parables, but they asked what Jesus meant after the crowds left. They had a soft and open heart. Understanding is an issue of the heart. Those who have a hard heart, also have closed eyes and closed ears and they don’t understand. (Introduction) John MacArthur suggests this specific parable answers an important practical question for all believers - What kind of response should we expect when we give people the gospel? It's really critical for us to know that so that we don't become discouraged when we don't get the kind of response we think we should get, or so that we don't somehow blame the gospel as if it were inadequate to penetrate the heart, or so that we don't blame ourselves as if somehow we were more skilled we might have a greater impact. What this parable tells us is that it's not about the skill of the sower, it's not about the seed, in that there's some good and some bad, it's about the heart. It's about the soil.... When He gave a parable to the people who didn't believe, it made no sense. The people who did believe, it made good sense because he explained it to them. Parables then became a way to shut out the truth as well as to let it in....What Jesus did was put a story alongside a spiritual truth to make it better understood. And by comparison and-or contrast He could give a clearer understanding of that spiritual truth. Rabbis used to love to teach in parables. Now a parable is not just a simple analogy. A parable tends to be a...an elongated analogy. A simple analogy would be "he is as strong as a horse," or "he's as quick as a rabbit," or something of that... It's a simple analogy, doesn't need an explanation, everybody knows what that means. But as soon as you lengthen the analogy and you begin to tell a story, on the one hand you immediately obscure the meaning in the story. The story could mean all kinds of things. It demands an explanation. And Jesus spoke in parables that demanded an explanation. Early in His ministry He would speak in simple analogies that everybody would understand. He would speak directly in fulfillment of Old Testament passages, as He did in Luke 4 in the synagogue in Nazareth. Everybody knew He was saying He was the fulfillment of exactly what was written in Isaiah 61. And so there were times when Jesus spoke very clearly in very simple analogies. But as His ministry moved on, He began to speak in more prolonged stories, prolonged illustrations and analogies.....parables are very valuable. (1) they make truth vivid....so much so as to be almost unforgettable. The parables of Jesus, once you've gone through them, you don't forget them....(2) They also make the truth portable because you can take the parable and tell the story somewhere else and in the telling of the story, of course, the meaning comes to mind. (3) They make truth interesting. (4) They make truth clear. (5) They make truth personally discernible. It's a great way to teach. And as I said, before this particular day by the Sea of Galilee, Jesus had given many illustrations, many simple analogies and He had also used some parables. Back in Lk 5:36, back in Lk 6:39 Jesus had spoken in parables. But there's something important about this one. This is a major turning point in the ministry of Jesus....From this time on Jesus did not speak to the crowds except in parables (Matthew 13:34) "From this time on He spoke to them only in parables." Why?..The answer is the rest of his ministry the teaching of Jesus was hidden from the unbelievers and revealed only to the believers. This then is a judicial act...a judgment. A judgment falls at this point on Israel, the major turning point. Those who would not believe could not. Those who were fools, who hated knowledge, as Proverbs calls them, could not understand. Without an explanation, a parable can mean anything or nothing. Without an explanation from the one who gave the parable, there is no way to understand it. It is nothing more than a meaningless story, a riddle. So from here on He spoke only in parables so that His teaching would be hidden from the unbelievers and revealed only to those who believed. This is a monumental turning point. Judgment has fallen on Israel and that judgment is seen in the fact that they can no longer understand their own Messiah. It's very much like when God on the day of Pentecost empowered those gathered in the Upper Room to speak in languages, tongues, and Paul in 1 Corinthians 14:21 says that was a judgment from God because they wouldn't listen when God spoke in their language, God spoke to them in a language they couldn't understand. That was a judgment on them. Very similar to Isaiah's day when God said to Isaiah, "You're going to be My spokesman but here's what I want you to understand."They're going to hear and not understand. They're going to see and not comprehend because their eyes are blind, their ears are deaf, their hearts are fat and they will not understand. So the teaching of Jesus in parables then on the one hand obscures and on the other hand reveals. Veiling the truth was an act of divine judgment fixing in darkness those who had rejected Him. They loved darkness so they could have more of it. Only His disciples knew the meaning of these parables because only to them were they explained. The natural man, Paul wrote in 1 Corinthians 2:14, understands not the things of God. To him they are foolishness because they are spiritually discerned. And so, what we're going to see here is this amazing splitting of the crowd in an act of judgment by which Jesus speaks in ways that only believers can understand because only to them are explanations given. And the others are simply confounded in a deeper darkness. (Receptivity to the Gospel) QUESTION - What is the meaning of the Parable of the Sower? (See also video by gotquestions) ANSWER: The Parable of the Sower (also known as the Parable of the Four Soils) is found in Matthew 13:3-9; Mark 4:2-9; and Luke 8:4-8. After presenting this parable to the multitude, Jesus interprets it for His disciples in Matthew 13:18-23; Mark 4:13-20; and Luke 8:11-15. he Parable of the Sower concerns a sower who scatters seed, which falls on four different types of ground. The hard ground “by the way side” prevents the seed from sprouting at all, and the seed becomes nothing more than bird food. The stony ground provides enough soil for the seeds to germinate and begin to grow, but because there is “no deepness of earth,” the plants do not take root and are soon withered in the sun. The thorny ground allows the seed to grow, but the competing thorns choke the life out of the beneficial plants. The good ground receives the seed and produces much fruit. Jesus’ explanation of the Parable of the Sower highlights four different responses to the gospel. The seed is “the word of the kingdom.” The hard ground represents someone who is hardened by sin; he hears but does not understand the Word, and Satan plucks the message away, keeping the heart dull and preventing the Word from making an impression. The stony ground pictures a man who professes delight with the Word; however, his heart is not changed, and when trouble arises, his so-called faith quickly disappears. The thorny ground depicts one who seems to receive the Word, but whose heart is full of riches, pleasures, and lusts; the things of this world take his time and attention away from the Word, and he ends up having no time for it. The good ground portrays the one who hears, understands, and receives the Word—and then allows the Word to accomplish its result in his life. The man represented by the “good ground” is the only one of the four who is truly saved, because salvation’s proof is fruit (Matthew 3:7-8; 7:15-20). To summarize the point of the Parable of the Sower: “A man’s reception of God’s Word is determined by the condition of his heart.” A secondary lesson would be “Salvation is more than a superficial, albeit joyful, hearing of the gospel. Someone who is truly saved will go on to prove it.” May our faith and our lives exemplify the "good soil" in the Parable of the Sower. GotQuestions.org Related Resources: Parables Parables, How to Interpret What is a parable? Why did Jesus teach in parables? How many parables are in the Bible? Table of All the Parables of Jesus Source: ESV Study Bible Parable Matthew Mark Luke The Purpose of the Parables Mt 13:10–17 Mk 4:10–12 Lk 8:9–10 The Sower Mt 13:1–9, 18–23 Mk 4:1–9, 13–20 Lk 8:4–8, 11–15 The Weeds Mt 13:24–30, 36–43 Mk 4:26–29 The Mustard Seed Mt 13:31–32 Lk 13:18–19 The Leaven Lk 13:20–21 The Hidden Treasure The Pearl of Great Value Mt 13:45–46 The Net Mt 13:47–50 The Lost Sheep Mt 18:10–14 Lk 15:3–7 The Unforgiving Servant Mt 18:23–35 The Two Sons Mt 21:28–32 The Tenants Mt 21:33–44 Mk 12:1–11 The Wedding Feast Mt 22:1–14 Lk 14:16–24 The Ten Virgins Mt 25:1–13 The Talents Mt 25:14–30 Lk 19:11–27 The Good Samaritan Lk 10:29–37 The Rich Fool Lk 12:16–21 The Barren Fig Tree Lk 13:6–9 The Wedding Feast The Lost Coin Lk 15:8–10 The Prodigal Son Lk 15:11–32 The Dishonest Manager Lk 16:1–9 The Rich Man and Lazarus Lk 16:19–31 The Persistent Widow Lk 18:1–8 The Pharisee and the Tax Collector Lk 18:9–14 Luke 8:5 "The sower went out to sow his seed; and as he sowed, some fell beside the road, and it was trampled under foot and the birds of the air ate it up. KJV A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it. sower Lk 8:11; Mt 13:3,4,18,19,24-26,37; Mk 4:2-4,15,26-29 fell Lk 8:12; Hebrews 2:1; James 1:23,24 it Ps 119:118; Matthew 5:13 Luke 8:4-15 Receptivity to the Gospel, Part 1 - John MacArthur Luke 8:4-15 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Mt 13:3-4+ “and He spoke many things to them in parables, saying, “Behold, the sower went out to sow; and as he sowed, some seeds fell beside the road, and the birds came and ate them up. Mark 4:3-4+ “Listen to this! Behold, the sower went out to sow; as he was sowing, some seed fell beside the road, and the birds came and ate it up. Van Gogh's "The Sower" PARABLE OF THE SOWER/SOILS: THE HARD SOIL Here is a link to a simple but well done 3 minute animated video of Jesus' Parable of the Sower/Soils, but does not include Jesus' explanation. While many call this as the "Parable of the Sower," it is probably more accurately titled "Parable of the Soils," for there is only one sower with one seed and there are four soils. The sower and the seed are unchanging constants, whereas the soil is the variable which determines fruitfulness. The corollary is that the skill of the sower or the efficacy of the seed are not the primary determinants of whether a seed will germinate and bear fruit. In Luke's version there is actually only one mention of the sower, which the ESV Study note interprets as suggesting "the sower is the least important component and is only referred to once (Lk 8:5; cf. its omission in Lk 8:11 with Mark 4:14)." I would beg to differ, as (1) all three components are critical to producing a fruitful plant and (2) without a sower, the soil would never receive the seed, for as Paul asks "How will they preach unless they are sent? Just as it is written, “HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!” (Ro 10:15+) And again in Ephesians Paul at least indirectly alludes to the sower as one who has shod his or her "FEET WITH THE PREPARATION OF THE GOSPEL OF PEACE." (Eph 6:15+) Luke's version simply begins with Jesus' story of the sower, but the other two Gospels use "attention grabbing" words. Mark for example opens with 2 "staccoto-like" commands - “Listen to this! Behold!" (Mk 4:3+) Matthew begins a single command to Behold (idou) (Mt 13:3+).
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Robertson quips that it is surprising that "even Jesus had to ask people to listen when he spoke!" The lesson is that modern preachers should not feel so bad when they too have difficulty holding the attention of the congregation! Steven Cole has some interesting general observations on "the familiar parable of the sower, we see that even Jesus saw people respond superficially to His message. The parable serves both as an encouragement to His followers and a warning to His hearers. The encouragement to His followers is that when we see people respond superficially to the gospel and later fall away, we should not be discouraged in that even Jesus had the same response. The problem was certainly not in His preaching, but in the audience’s hearing. The warning to those who hear the parable, of course, is to take it to heart so that we avoid a superficial faith (ED: cf Jn 2:23-24+, Jn 8:30, 43, 45, 58,59 - all same group of Jews) . Whatever the current state of our hearts, we can appeal to God to grant us a new heart (ED: see circumcision of heart) so that we will hold fast to Him and bear fruit with perseverance (Lk 8:15). Clearly, Jesus was not teaching some sort of fatalism, that the kinds of soils are fixed forever. By God’s grace, a person can change." (Luke 8:4-15 - Superficial and Genuine Believers ) Sowing Seed - Broadcasting it by Hand (Note the man of far right casting a semi-circle of seed - click to enlarge) The sower went out to sow - Jesus is describing a familiar picture of a man walking along the paths of his land and broadcasting the seed usually in land that had been plowed into furrows. And so Broadcast seeding described the method in which the farmer would carry his bag of seed and cast it forth by hand over a relatively large area hoping of course that most would fall in the deeper furrows he had plowed in soil. Radio picked up on this picture and to describe broadcasting over the airways. It is also interesting that with modern technology, we now have precision seeding is a method of seeding that involves placing seed at a precise spacing and depth. This is in contrast to broadcast seeding, where seed is scattered over an area. As Jesus explains this parable later the sower is the person who sows the Gospel seed that holds the secret of entrance into the Kingdom of God. The sower is ANYONE who sows the seed of the Gospel and should be EVERYONE who professes to be a genuine follower of Jesus! Robertson points out that the text is specifically “the sower,” not “a sower.” Jesus expects one to see the man as he stepped forth to begin scattering with his hand. The parables of Jesus are vivid word pictures. To understand them one must see them, with the eyes of Jesus if he can." THOUGHT - How many do not go out? Of those who do, how many really sow the seed of the Word? Dear follower of Jesus, our life is but a vapor (Jas 4:14+, Ps 144:4), an infinitesimally small dot on the line of eternity (see Francis Chan's incredible rope illustration) and yet we have been granted the inestimably precious privilege of sowing the Gospel, a seed which will potentially impact another soul's eternal existence for the better! This life will soon pass! Are you taking advantage of this one in a lifetime opportunity to sow seeds for Jesus? May our prayer be this old chorus "Spirit of the living God, Fall afresh on me. Melt me, mold me, fill me, use me. Spirit of the living God, Fall afresh on me." In Jesus' mighty Name and for His glory. Amen! As noted in Luke 8:8 as He spoke the words of this parable, Jesus "would call out, "He who has ears to hear, let him hear." - This phrase is used repeatedly in Luke 8 (Lk 8:8, 10, 12, 13, 14, 15, 21, 50) and clearly is a key word. It is critical that we listen when Jesus speaks! The idea of hear is not just to "hear sounds" but to listen to what is spoken with spiritual ears and spiritual understanding, receiving (rather than rejecting) what is heard (cf Lk 6:27+, Lk 6:47-49+). The hard soil represents the person who hears the Word but immediately allows the devil to snatch the seed away. Darrell Bock gives us a good reminder - This parable is not about a response to the word at any given moment. It sums up the different ways the word is received over a lifetime of exposure. It takes time to fall away from an initial attraction to the word. Only over time do the pleasures of life erode the seed's effectiveness. The parable calls for reflection. We need to cling to the word in patient faith. If we desire to be fruitful, especially given that the obstacles to fruitfulness are so varied, then we must hold fast to God and his message of hope. We focus either on God's promise or on our circumstances. Which we choose makes a difference: one leads to fruitfulness, the other to barrenness. (The Parable of the Seed and the Importance of the Word Luke 8:4-21) IVP Background Commentary - Most of the Roman Empire’s inhabitants were rural peasant farmers or herders. The literate elite often ignored this large population, but Jesus’ illustrations show that he ministered frequently among this class. Although Galilee was heavily populated with villages and boasted two major cities (Sepphoris and Tiberias), most of its inhabitants were rural, agrarian peasants. (See The IVP Bible Background Commentary) NET Note - The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10–11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God. Vincent on to sow - “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 onward, the seed was thickly scattered” (Edersheim, “Life and Times of Jesus” or here). Sowing was usually accomplished by broadcasting seed and could either precede or follow plowing. Fields or individual plants were fertilized with dung (Jer 9:22; Lu 13:8), and the rain and sun brought different crops to maturity at different times. Following the winter rains and the ‘latter’ rains of March-April, barley was ready to be harvested in April and May, and wheat matured three or four weeks later. Grain was pulled up by the roots or cut with flint-bladed or iron sickles (Dt 16:9).
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Robertson adds that "In that limestone country ledges of rock often jut out with thin layers of soil upon the layers of rock." Because is a term of explanation explaining why it grew up but withered away and the answer is no moisture because the soil was too thin to hold water in the hot conditions. Mt 13:6+ adds "because they had no root" by which the plant derives it's water supply.
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Robertson explains that "the thorns got a quick start as weeds somehow do and “choked them” (effective aorist of apopnigō), “choked them off” literally. Luke 8:33 uses it of the hogs in the water. Who has not seen vegetables and flowers and corn made yellow by thorns and weeds till they sicken and die?" Choked it out (638)(apopnígo from apó = an intensifier + pnígō = to choke) means literally to choke, to throttle or suffocate (Mt. 13:7; Lk 8:7, 33), Matthew and Luke referring obviously to plants choked by thorns. All trees and plants owe their vegetation and life to the element of air. The idea of this verb is to inhibit the action, function or development of something and thus is conceived as choking something or someone to deprive them of life. Mark 4:7 uses a derivative (sumpnigo = with the "sun-" prefix signifying squeezed together. Apopnigo is used once in the Septuagint (Nah 2:12) "The lion...killed (Hebrew = chanaq - to strangle; Lxx = apopnigo) for his lionessess." Thy Word Suffices Me Sermon Notes Charles Haddon Spurgeon And Jesus saith unto him, I will come and heal him. Matthew 8:7 Say in a word, and my servant shall be healed. —Luke 7:7 THE centurion who cared for the religious welfare of the people, and built them a synagogue, had also a heart of compassion for the sick. It is well when public generosity is sustained by domestic kindness. This servant was his boy, and perhaps his slave; but he was dear to him. A good master makes a good servant. It is well when all ranks are united in sympathy: captain and page are here united in affection. The master showed his affection by seeking help. Heart and hand should go together. Let us not love in word only. It is well that the followers of Jesus should be ready to help all sick folk; and that healing should be still associated with prayer to Jesus. Mark the growing manifest faith of the centurion, and the growing manifestation of Jesus. Centurion sends elders with request to "come and heal. " Jesus will come and heal. Centurion comes himself asking for "a word. " Jesus gives the word, and the deed is done. We see in this passage a miracle in the physical world, and are thereby taught what our Lord Jesus can do in the spiritual world. Let us imitate the centurion in seeking to Jesus about others.We learn from the narrative: I. THE PERFECT READINESS OF CHRIST. 1. He did not debate with the elders of the Jews, and show the weakness of their plea: "He was worthy" (Luke 7:4-5). 2. He cheerfully granted their request, although it was needless for him to come. "Then Jesus went with them" (Luke 7:6). 3. He did not raise a question about the change which the centurion proposed, although he was already on the road (Luke 7:6). 4. He did not suspect the good man's motive, as some might have done. He read his heart, and saw his true humility. 5. He did not demur to the comparison of himself to a petty officer. Our Lord is never captious; but takes our meaning. 6. He promptly accepted the prayer and the faith of the centurion, save the boon, and gave it as desired. Our Lord's love to sinners, his forgetfulness of self, his willingness to please us, and his eagerness to fulfill his own mission, should encourage us in prayer to him for ourselves and others. II. THE CONSCIOUS ABILITY Of CHRIST. l. He is not puzzled with the case. It was singular for the servant to be at once paralyzed and tormented; but whatever the disease may be, the Lord says, "I will come and heal him. " 2. He is not put in doubt by the extreme danger of the servant. No, he will come to him, though he hears that he is stricken down. and is utterly prostrate. 3. He speaks of healing as a matter of course.His coming will ensure the cure: "come and heal." 4. He treats the method of procedure as of no consequence. He will come or he will not come, but will "say in a word"; yet the result will be the same. 5. He wonders more at the centurion's faith than at the cure. Omnipotent grace moves with majestic ease. We are worried and fretted, but the Lord is not. Let us thus be encouraged to hope. III. THE ABIDING METHOD OF CHRIST. He is accustomed to heal by his Word through faith; Signs and wonders are temporary, and answer a purpose for an occasion; but both faith and the Word of the Lord are matters for all time. Our Lord did not in the case before us put in a personal appearance, but spoke, and it was done; and this he does in our own day. 1. This is coming back to the original form of working in creation. It is apparently a greater miracle than working by visible presence; at any rate, the means are less seen. 2. This method suits true humility. We do not demand signs and wonders; the Word is enough for us (Luke 7:7). 3. This pleases great faith; for the Word is faith's chosen manifestation of God. It rejoices more in the Word than in all things visible (Ps. 119:162). 4. This is perfectly reasonable. Should not a word of command from God be enough? Mark the centurion's reasoning (Matt. 8:9). 5. This is sure to succeed. Who can resist the divine fiat? In our own case, all we need is a word from the, Lord. 6. This must be confidently relied on for others. Let us use the Word, and pray the Lord to make it his own word. Henceforth, let us go forward in his name, relying upon his Word! Insertions Had the centurion's roof been heaven itself, it could not have been worthy to be come under of him whose word was almighty, and who was the Almighty Word of his Father. Such is Christ confessed to be by him that says, "only say the word." None but a divine power is unlimited: neither has faith any other bounds than God himself. There needs no footing to remove mountains, or devils, but a word. Do but say the word, O Savior, my sin shall be remitted, my soul shall be healed, my body shall be raised from dust, and both soul and body shall be glorified. —Bishop Hall "I have been informed," says Hervey, "that when the Elector of Hanover was declared by the Parliament of Great Britain successor to the vacant throne, several persons of distinction waited upon his Highness, to make timely application for valuable preferments. Several requests of this nature were granted, and confirmed by a kind of promissory note. One gentleman solicited the Mastership of the Rolls. Being indulged in his desire, he was offered the same confirmation which had been vouchsafed to other successful petitioners; upon which he seemed to be overcome by grateful confusion and surprise, and begged that he might not put the royal donor to such unnecessary trouble, protesting that he looked upon His Highness's word as the best ratification of his suit. With this compliment the Elector was not a little pleased. 'This gentleman,' he said, 'treats me like a king; and, whoever is disappointed, he shall certainly be gratified.'" Our Lord can cure either by coming or by speaking. Let us not dictate to him the way in which he shall bless us. If we were permitted a choice, we ought not to select that method which makes most show, but that in which there is least to be seen and heard, yet most to be admired. Comparatively, signs and wonders show less of him than his bare Word, which he has magnified above all his name. Marvels dazzle, but the Word enlightens. That faith which sees least, sees most, and that which has no eyes at all for the visible has a thousand eyes for the invisible. Lord, come in thy glory, and bless me, if such be thy will; but if thou wilt stay where thou art, and bless me only through thy will and Word, I will be as well content, and even more so if this method the more honors thee! —C. H. S. Luke 8:8 "Other seed fell into the good soil, and grew up, and produced a crop a hundred times as great." As He said these things, He would call out, "He who has ears to hear, let him hear." KJV And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear. NET But other seed fell on good soil and grew, and it produced a hundred times as much grain." As he said this, he called out, "The one who has ears to hear had better listen!" other Lk 8:15; Matthew 13:8,23; Mark 4:8,20; John 1:12,13; 3:3-5; Ephesians 2:10; Colossians 1:10 He that Proverbs 1:20-23; 8:1; 20:12; Jeremiah 13:15; 25:4; Matthew 11:15; 13:9; Revelation 2:7,11 Luke 8:4-15 Receptivity to the Gospel, Part 1 - John MacArthur Luke 8:4-15 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Mt 13:8+ And others fell on the good soil and *yielded a crop, some a hundredfold, some sixty, and some thirty. Mark 4:8+ “Other seeds fell into the good soil, and as they grew up and increased, they yielded a crop and produced thirty, sixty, and a hundredfold.” Acts 7:51+ “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did. Jeremiah 6:10 To whom shall I speak and give warning That they may hear? Behold, their ears are closed And they cannot listen. Behold, the word of the LORD has become a reproach to them; They have no delight in it. Deuteronomy 29:4+ Yet to this day the LORD has not given you a heart to know, nor eyes to see, nor ears to hear. Isaiah 6:9-10+ He said, “Go, and tell this people: ‘Keep on listening, but do not perceive; Keep on looking, but do not understand.’ 10 “Render the hearts of this people insensitive, Their ears dull, And their eyes dim, Otherwise they might see with their eyes, Hear with their ears, Understand with their hearts, And return and be healed.” PARABLE OF THE SOILS: THE GOOD SOIL See Jesus' explanation in Luke 8:15+. Other seed fell into the good soil, and grew up, and produced a crop a hundred times as great - This describes a bumper crop! The seed was the same but the soil was superior. MacArthur on the fourth soil, the good soil - this is what the farmer wanted all along. And when the seed hits this good soil, it produces an amazing crop. This good soil means it doesn't have any of the prior conditions. It's not hard, it's soft. It's not shallow, it's deep. It doesn't contain weeds, it's clean. This is in every sense the prepared soil and it produces really an amazing crop. Matthew 13:8 and Mark 4:8 said it brings forth thirty fold, sixty fold, and sometimes a hundred fold. Luke only mentions the hundred fold. The farmers in Israel would say at that time that if you had a ten-fold crop that was a great crop. If you had a seven-point-five-fold crop that was an average crop. But a hundred fold was staggering. Jesus wants to stagger the people. He wants to talk about a seed that falls in, that produces an unimaginable fruitfulness. Now as the story is told, several things become clear. Nothing is said about the sower and his skill. There's only one sower. And nothing is said to distinguish the seed. It's not the problem that there was a different sower in each case or that there was different seed. It becomes clear that the sower is not the issue. The seed is not the issue. The issue is what? The soil. Nobody would misunderstand this story. But having told the story doesn't mean you understand what it refers to. Just on the surface it could be about anything. It could be applied in 100 ways. So it has to be explained. (Receptivity to the Gospel) IVP Background Commentary on yield of crop - Thirtyfold, sixtyfold and a hundredfold are tremendously good harvests from Galilean soil. The Jordan Valley normally yielded between ten- and a hundredfold, so a hundredfold need not be a miraculous harvest (Gen 26:12; cf. Amos 9:13). But for much of Palestine, the average yield was tenfold (meaning that 10 seeds were harvested for every seed sown), and all the figures Jesus reports here are very good yields. (See The IVP Bible Background Commentary) Grew up, and produced a crop - Mark 4:8 has "grew up and increased, they yielded a crop" about which Robertson writes that this is found "In Mark alone. A vivid detail enlarging on the continued growth implied in the imperfect “yielded fruit” (edidou karpon). It kept on yielding as it grew. Fruit is what matters." Produced a crop a hundred times as great - Luke omits the thirty and sixty of Mark 4:8 and Matt. 13:8. Matthew 13:8 has "a hundredfold, some sixty, and some thirty" while Mark 4:8 has "produced thirty, sixty, and a hundredfold.”. Vincent on hundred times - Mentioned as something extraordinary. Compare Gen. 26:12. Herodotus (1:93) says of Babylonia, “In grain it is so fruitful as to yield commonly two-hundredfold; and when the production is the greatest, even three-hundred-fold.” JESUS CALLING OUT AGAIN AND AGAIN As He said these things, He would call out- Would call out is in the imperfect tense, active voice picturing Jesus as calling over and over, and where the verb phoneo means to call out in a loud voice. Jesus wanted to make sure the people were fairly, adequately warned! The warning about hearing with the ears occurs also in MacArthur on He would call out - "As He said these things, He would call out." During the telling of the story, He would say, "He who has ears to hear, let him hear." What He is saying as He goes along is, "For those of you who know what I'm talking about, listen to what I say." And he distinguishes the crowd between those who have ears to hear, and those who don't. It's as if He was saying, "I know you're not going to all get this but those who are, listen." This was apparently a typical way of Jesus' teaching. He would go through the parable. Periodically He would say, "Are you getting this? Those of you who know what I'm talking about are you understanding this? Those of you who understand, listen to Me." That little phrase, "He who has ears to hear, let him listen," Jesus used on many occasions. (Mt 13:9, 43, Mk 4:23, Lk 14:35). Jesus was saying, "If you can understand, then listen to Me." Sort of saying, "How many of you want to know more about this? How many of you care to know the meaning of this?" And in Lk 8:9 only the disciples responded and began questioning Him as to what this parable might be. And there you have the clear indication of who had the ears to hear. It was those who followed Jesus, those who believed in Jesus. They were the ones who could understand. They had the ears to hear. And so they come back and they say, "What does it mean? We want to know. We believe that You are the voice of God. We believe that You are the prophet of God. We believe that God has sent You to teach us His truth. We believe in You. We want to know." (Receptivity to the Gospel) Wayne Detzler has this illustration on phoneo - The late President and Professor of Preaching at Northern Baptist Seminary, Charles W. Koller, claimed: "The word of man does not become the Word of God by being loudly proclaimed. No amount of noise and lather can substitute for the note of authority. God does not promise to bless the proclamation of our own clever ideas; but He does promise, 'My word...shall not return unto Me void' (Isa. 55:11)." Many times Dr. Koller encouraged me as a young preacher, when I preached in the church where he worshiped. (Borrow New Testament words in today's language) DO YOU HAVE EARS TO HEAR? He who has ears to hear, let him hear (parallels a single verse in Mk 4:9+, Mt. 13:9+) - The verb akouo, hear, occurs 8 times in Luke 8 (Lk 8:8, 10, 12, 13, 14, 15, 21, 50) and thus is clearly a key word in this chapter! It is critical that we listen when Jesus speaks! The idea of hear is not just to "hear sounds" but to listen to what is spoken with spiritual ears and spiritual understanding, receiving (rather than rejecting) what is heard. Imagine Jesus is speaking (so to speak) on the FM band. That means our heart needs to be tuned (so to speak) to the FM band and not the AM band or otherwise we miss what He is saying. And when Jesus speaks this is especially important because "faith comes from hearing and hearing from the Word of Christ." (Ro 10:17+) So to those who truly hear His Word, this is hearing forms the "seedbed" of faith and "without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him" (Heb 11:6+) and faith opens the door to eternal life, "For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast. (Eph 2:8-9+). Faith comes first to the hearing ear, not to the cogitating mind. -- A W Tozer Let...hear is a command in the present imperative (need to depend on the Holy Spirit to obey) - keep on hearing. It is a type of judgment on those who hear the sound waves but fail to internalize them or show any heart response to the Word "waves." Compare another implied judgment in Lk 8:10 in the prophetic quote "SEEING THEY MAY NOT SEE, AND HEARING THEY MAY NOT UNDERSTAND." Only the Lord used this expression let him hear, and He used it on seven different occasions (Matt. 11:15; 13:9, 43; Mark 4:12; 7:16; Luke 8:8; 14:35) while on earth and eight times after His resurrection (Rev. 2:7, 11, 17, 29+; Rev 3:6, 13, 22+; 13:9). "He who has ears to hear, let him hear." Who has ears? Most everyone has a pair, even Malchus (thanks to the Creator)! (Jn 18:10, Lk 22:49, 50, 51+). But Jesus is not speaking solely of physical ears, but of "spiritual ears." This translation almost sounds like a proverb, suggesting it is a good idea for a person to hear. As noted above Jesus commands let him hear using the present imperative. Jesus is not just saying take in the "sound waves!" He is saying make sure you accurately interpret the "sound waves" in your head and respond in your heart with obedience and without hesitation. As His half-brother James would later write "But (contrast - Jas 1:21) prove (present imperative) yourselves doers of the word, and not merely hearers who delude themselves." (James 1:22+). While I realize the words of Jesus were spoken Pre-Pentecost and the Spirit was yet not indwelling believers as He is in the Church Age, (in my opinion) the principle still applies that for one to "hearken" to Jesus' command calling for a supernatural response, he or she can only do so by (1) jettisoning self-reliance and (2) relying wholly on the Holy Spirit to provide the enabling power! John alludes to this in John 3:3-8+, especially verse 8 "The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit.” Notice James' parallel passage where he commands us to be "doers." This begs the question "Can we do anything supernatural in our own power?" Not really! Jesus amplifies this important principle declaring "I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me (AND TODAY THAT MEANS APART FROM RELYING ON THE ONE HE SENT TO BE OUR "HELPER" OR "ENABLER," THE SPIRIT OF CHRIST!) you can do (ABSOLUTELY) nothing (OF ETERNAL VALUE OR SPIRITUAL FRUIT THAT "REMAINS" - Jn 15:16)." (Jn 15:5) . I like the NET Note - The translation "had better listen!" captures the force of the third person imperative more effectively than the traditional "let him hear," which sounds more like a permissive than an imperative to the modern English reader. This was Jesus' common expression to listen and heed carefully (cf. Matt 11:15, 13:43; Mark 4:9, 23; Luke 8:8, 14:35). MacArthur on he who has ears to hear - All 3 of the synoptics include this admonition with the parable of the sower (cf. Mt 13:9; 4:9). Jesus often said this to stress particularly important statements cast in mysterious language. (See MacArthur Study Bible ) Bock - When Jesus finishes the parable, he issues his standard call to hear (Mt 11:15; 13:9, 43; Mk 4:9, 23; 7:16; Lk 8:8; 9:44; 14:35; compare Ezek 3:27). (The Parable of the Seed and the Importance of the Word Lk 8:4-21)
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Robertson on mysteries - Part of the mystery here explained is how so many people who have the opportunity to enter the kingdom fail to do so because of manifest unfitness. (ED: Their manifest unfitness is their steadfast refusal to hear the truth of the Gospel, receive it, believe it and act upon it. Their houses are built on sand! Lk 6:47-49+!) To know the mysteries of the kingdom of God - The Kingdom is not like a mystery novel, like we normally think of when we hear the English word mystery. As explained below, they would be given insight into truths about the kingdom of God that heretofore had been concealed by God. Kingdom of God - 66x in 65v - Matt. 12:28; Matt. 19:24; Matt. 21:31; Matt. 21:43; Mk. 1:15; Mk. 4:11; Mk. 4:26; Mk. 4:30; Mk. 9:1; Mk. 9:47; Mk. 10:14; Mk. 10:15; Mk. 10:23; Mk. 10:24; Mk. 10:25; Mk. 12:34; Mk. 14:25; Mk. 15:43; Lk. 4:43; Lk. 6:20; Lk. 7:28; Lk. 8:1; Lk. 8:10; Lk. 9:2; Lk. 9:11; Lk. 9:27; Lk. 9:60; Lk. 9:62; Lk. 10:9; Lk. 10:11; Lk. 11:20; Lk. 13:18; Lk. 13:20; Lk. 13:28; Lk. 13:29; Lk. 14:15; Lk. 16:16; Lk. 17:20; Lk. 17:21; Lk. 18:16; Lk. 18:17; Lk. 18:24; Lk. 18:25; Lk. 18:29; Lk. 19:11; Lk. 21:31; Lk. 22:16; Lk. 22:18; Lk. 23:51; Jn. 3:3; Jn. 3:5; Acts 1:3; Acts 8:12; Acts 14:22; Acts 19:8; Acts 28:23; Acts 28:31; Rom. 14:17; 1 Co. 4:20; 1 Co. 6:9; 1 Co. 6:10; 1 Co. 15:50; Gal. 5:21; Col. 4:11; 2 Thess. 1:5 Related Resources: What is the kingdom of God?; What is the difference between the Kingdom of God and the Kingdom of Heaven? What does it mean to seek first the kingdom of God? What did Jesus mean when He said, “The kingdom of God is within you” (Luke 17:21, KJV)? What does it mean that a person will not inherit the kingdom of God (1 Corinthians 6:9-11)? What is the gospel of the kingdom? What is kingdom theology? What is Kingdom Now teaching? Know (1097)(ginosko) means to acquire information through some modality, as through sense perception (hearing). However ginosko involves experiential knowledge, not merely the accumulation of known facts. Darrell Bock on mysteries - "Mystery" is an important biblical term. Its roots go back to the image of the raz in Daniel (Dan 2:20-23, 28-30; Bornkamm 1967:814-15, 817-18). There Daniel unlocked the mystery hidden in an already revealed dream. Some New Testament texts on mystery highlight the newness of the revelation (Eph 3:4-6; Col 1:27-29), while other mystery texts note the connection of what is revealed in Jesus to what was revealed in the Old Testament (Rom 16:25-27). Thus the term speaks of new truth emerging alongside old promise. Discontinuity in God's plan emerges within continuity. Jesus is revealing further detail and fresh twists in God's plan, but those details fit together with the program that God has already promised. The twists and turns in the promised and progressing kingdom program are being revealed to the disciples in these parables. But the parables do not only reveal secrets to the disciples; they also conceal truth from outsiders, those Jesus calls others. (The Parable of the Seed and the Importance of the Word Lk 8:4-21) Mysteries (3466) (musterion from mustes = one initiated [as into the Greco-Roman "mystery" religions] from mueo = to close or shut) in the NT is a truth never previously known, and a truth which human intellect could never discover, but one which has now been made known by divine revelation. Mystery in modern usage is similar to this ancient use for it usually means a secret for which no answer can be found (cf "mystery novel"). In contrast to this contemporary use of "mystery", Scripture uses musterion to indicate truth which was previously unknown but which now has been made known through revelation mediated by God. Related Resource: Background on Mystery of the Kingdom and how it relates to Israel's Rejection of Her King and the future return of the King and establishment of His Visible, External Kingdom - This topic can be confusing, but John MacArthur gives a simple, but excellent explanation of the "mystery phase" of the Kingdom of Heaven/God. It will help you understand Peter's offer to the Jews of "the times of refreshing" (Acts 3:19+) and "the period of restoration" (Acts 3:21+). It will also help understand the disciples' somewhat enigmatic question to Jesus just prior to His ascension -- "Lord, is it at this time You are restoring the Kingdom to Israel?” (Acts 1:6+). If you have been taught that God is finished with the nation of Israel then you need to study these passages!
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Robertson - The birds pick up the seeds while the sower sows. The devil is busy with his job of snatching or seizing like a bandit or rogue the word of the kingdom before it has time even to sprout. How quickly after the sermon the impression is gone.
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Robertson adds that "Thousands of like cases of conversion under Christ’s power have happened in rescue missions in our cities."
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Robertson says "Peculiar to Luke. To receive with pleasure." Gilbrant - Greek writers of the classical period understood this deponent verb to mean “to accept,” (of teaching) “to follow,” or “to be satisfied.” Secondarily it meant “to receive back, recover” (Liddell-Scott). In Hellenistic Greek the term came to mean “to welcome” or “to receive” someone or something (e.g., Philo, Josephus); it also can mean “to acknowledge favorably” or “to praise” someone (Bauer). Apodechomai - 7x in 7v - Usage: acknowledge(1), received(2), welcome(1), welcomed(1), welcoming(2). Not found in the non-apocryphal Septuagint. Luke 8:40+ And as Jesus returned, the people welcomed Him, for they had all been waiting for Him. Luke 9:11+ But the crowds were aware of this and followed Him; and welcoming them, He began speaking to them about the kingdom of God and curing those who had need of healing. Acts 2:41+ So then, those who had received his word were baptized; and that day there were added about three thousand souls. Acts 18:27+ And when he wanted to go across to Achaia, the brethren encouraged him and wrote to the disciples to welcome him; and when he had arrived, he greatly helped those who had believed through grace, Acts 21:17+ After we arrived in Jerusalem, the brethren received us gladly. Acts 24:3+ we acknowledge this in every way and everywhere, most excellent Felix, with all thankfulness. Acts 28:30+ And he stayed two full years in his own rented quarters and was welcoming all who came to him, Brian Bell - A HOUSE CALL REQUESTED! (Lk 8:40-42) HOPE WAITS! (Lk 8:40) He waits with many on the shore line of Galilee. A RULER HUMBLED! (Lk 8:41) Here this rich synagogue ruler lays it all down. WHEN LIFE SLOWS YOU DOWN! (Lk 8:42) Thronged – verb means to strangle. They so pressed Him that it was hard for Him to move forward. BLESSED INTERRUPTIONS! (Lk 8:43-48) WHEN JESUS’ BACK IS TOWARDS YOU! (Lk 8:44) HER DISEASE! How she suffered. So long. This “flow of blood” was a constant “menstrual cycle”. Which made her unclean. Which ostracized her from the Temple, the synagogue. Orphaned by society, as she couldn’t touch or be touched. Mosaic Law segregated for the sake of hygiene, but people had a false conception of the nature of the disease. They thought it was a result of personal immorality. She tried everything, exhausted all her resources. Tried “the Mayo Clinic, UCLA med center, & Loma Linda” of the day. She went from doctor to doctor who filled her mind with hopes, & her body with folk remedies. But all they really relieved her of was money. But she hears of a physician who charges no fee, asks for nothing in return, who has no hidden agenda beyond making a sick world well again![1] Who comes not to those with well-ordered lives, but to those whose lives are filled with physical & moral chaos. HER DETERMINATION! Just being in the crowd is no assurance of receiving the blessing. Touching the Tassel! (border - fringe, or tassel) Read Numb.15:37-41 Before Palm Pilots & voice messages we remembered things with strings. Like the string tied around a finger! Moses instructed, "And you will look at the strings, & you will remember all the instructions of God…& you will be holy." Put on the Tallit (Taleet) or prayer shawl. [Heb. tseat tseat] [1] Open with atarah facing you [2] recite the berachah [3] Kiss last word [4] place over head for moment of meditation [5] place on shoulders. Her faith assured her that Christ could bless her even when his back was turned![1] Q: Can you also reach this point? Last week we learned about having faith when Jesus is asleep! Can you trust Him when His back is to you? Such little faith, but faith it was! [just a mustard seed] He’s not waiting for you to do some great feat of faith for him. If you did, your pride would try to own its own salvation! She only had a thin thread of faith! She took a Risk! – “If you take no risk…you’re not alive!” Playwright Neil Simon said, “If no one ever took risks, Michelangelo would have painted the Sistine floor.”[2] “You miss 100% of the shots you never take” Wayne Gretzke Half of life is “if.” Why this method? Not really written “if you can get to it, touch it”! Was it faith + a little superstition? We know later in Mt.14:34-36 “When they had crossed over, they came to the land of Gennesaret. And when the men of that place recognized Him, they sent out into all that surrounding region, brought to Him all who were sick, and begged Him that they might only touch the hem of His garment. And as many as touched it were made perfectly well.” There was nothing magical about the Tallit; but there is something supernatural & miraculous about Yeshua & His word! She grasps it & it pulls Him back, not her hands but her faith![3] She releases & is swept away by the crowd. But it stopped Jesus right in His tracks! Has your faith ever stopped the Lord like that? HER DELIVERANCE! Healed & sent on her way! Fear Not—Only Believe Text: Luke 8:40-56 Mark 5:36 - David Cooper - Preaching Through the Year During his 1933 Inaugural Address, President Franklin Roosevelt sought to calm a troubled America in the throes of depression by saying, "There is nothing to fear but fear itself." Fear is a feeling of dread, alarm, panic and anxiety. Fear ranges from mild anxiety to panic attacks. The Psychiatric Association has categorized a variety of phobias, such as acrophobia, claustrophobia, agoraphobia. Research indicates that we are born with only two fears—the fear of falling and the fear of loud noises. All other fears are learned responses. Fear takes on many forms—the fear of success, the fear of failure, the fear of rejection, the fear of disease, the fear of the future, the fear of life after death. Jesus described the last days as times of intense, worldwide fear (Luke 21:26). Fear produces negative effects. Fear paralyzes decision making, immobilizes action, hinders prayer, limits faith, restricts relationships, lowers productivity, jeopardizes health, stifles joy. Because of fear... • Adam and Eve hid from God in the Garden (Genesis 3:8-10). • Israel forfeited Canaan (Numbers 14:20-25). • Ephraim turned back in the day of battle (Psalm 78:9). • Saul's army fled from Goliath (1 Samuel 17:8-10). • Gideon lost 22,000 of 32,000 fighting men (Judges 7:3). • Elijah suffered depression (1 Kings 19:3-5). • Jonah ran from the call of God (Jonah 1:3). • The man with one talent buried it in the ground (Matthew 25:24). • Christ's disciples cried out, "Master, do You not care that we perish?" (see Mark 4:38). • Christ's disciples deserted Him at the cross (see Matthew 26:56). In a world of fear, God speaks: 'Tear not; only believe!" (see Luke 8:50). This was Christ's message to Jairus—"Fear not; only believe!" It's been said that fear is the distance between a man and God. Jairus was... • A devout man—upstanding in the community; ruler of the synagogue. Synagogues developed after the Babylonian Exile were ruled largely by Pharisees, while Sadducees were in the Temple. Perhaps he had heard Jesus speak in his synagogue. • A desperate man. When people get desperate, they get serious about God. He was willing to transcend his religious prejudice even to the point of going to Jesus. • A disillusioned man. He receives the worst news: "Your daughter is dead" He is down, his faith disappointed, his hope gone. Jesus spoke four profound, life-changing words: "Fear not; only believe!" Fear Not... Jesus Is With You. A little girl was awakened by the loud burst of thunder and the flash of lightning. She jumped out of bed and ran across the house to her parents' bedroom. "I want to get in bed with you and Dad," she told her mother. "Now sweetheart," her mother responded, "there's nothing to be afraid of. It's just a storm. Now go back to bed Nothing will harm you. Besides, Jesus is in your room with you. He'll take care of you." The little girl wouldn't move. She said, "Mother, you go in there and sleep with Jesus. I'm sleeping in here with Dad!" THE PRINCIPLES LEARNED FROM THIS ACCOUNT I. Accept the Validity of God's Promises A. At times, we focus more on the circumstances than God's promises. Looking at circumstances can cause fear, like Peter looking at the water when he tried to walk on it. He sank when he took his eyes off Jesus. When we keep our minds focused on God and His promises, we have faith, and that faith gives us perfect peace (see Isaiah 26:3). An astronaut was about to enter the spacecraft A news reporter asked him, "How do you feel about the mission you're about to take?" The astronaut replied, "How would you feel knowing that this spacecraft consisted of 140,000 parts, each supplied by the lowest bidder?" Now that's the kind of anxiety we feel when we look only at the circumstances. B. The promises of God are described in Scripture as... 1. Unfailing (1 Kings 8:56) 2. Assured (Romans 4:21) 3. Grounded in Christ (2 Corinthians 1:20) 4. Great and precious (2 Peter 1:4) 5. Everlasting (1 John 2:25). Faith Through the Word. D.L. Moody said that he used to pray for faith. Then he read Romans 10:17: "Faith comes by hearing, and hearing by the word of God" (NKJV). Meditating on Scripture will fill our hearts with the promises of God, which become the source and power of faith. II. Commit the Outcome to God Fear anticipates the worst possible outcome. Fear haunts us with the question "What if?" What if you fail? What if your health fails? What if you lose your job? What if the economy goes sour? Fear can be defined as "False Expectations Appearing Real." But faith knows our lives are in the hands of God. You've got to answer the question "What if?" with "I know!" Paul said, "I know whom I have believed and am persuaded that He is able..." (2 Timothy 1:12, NKJV). Remember the promise of God in Deuteronomy 33:27: "The eternal God is your refuge, and underneath are the everlasting arms." A. Examples of those who trusted the outcome of their crisis to God: 1. Job in his suffering (Job 13:15) 2. Shadrach, Meshach and Abednego facing death (Daniel 3:16-18) 3. Paul in prison (2 Timothy 4:6-8, 18) B. The prayer of Jewish children at night: "Father, into Your hands I commit my spirit" (see Luke 23:46). This was how Christ faced the cross. What or whom do you need to commit into the hands of God? Pray, "Father, into Your hands I commit____________________." You fill in the blank. III. Don't Doubt in the Dark What God Has Shown You in the Light This is Corrie ten Boom's definition of faith. Jairus had to deal with the divine delay (see Psalm 130:5, 6; Habakkuk 2:3). We, too, have to learn to wait on the fulfillment of God's Word. Fear sets in during the delay period between the promise given and the promise fulfilled. Jesus told Jairus that He would heal his daughter, and nothing was going to change that fact. Note other Biblical examples of those who waited on God in faith during periods of delay: A. Abraham waited 10 years for Isaac to be born, then was tested by God at Mount Moriah. B. Joseph waited 12 years in prison before his dream was fulfilled. C. Joshua and Caleb waited 40 years in the desert because of the unbelief of their generation, but they lived to possess the Promised Land. D. David waited for 10 years, being hounded by King Saul in the desert, before he was crowned king. As a fugitive on the run, he wrote: "The Lord is my light and my salvation—whom shall I fear?" (Psalm 27:1). E. The disciples waited 10 days in the Temple courts for the Spirit, who came with power on the Day of Pentecost. Remember the adage: "Fear knocked at the door. Faith answered, and there was no one ther Luke 8:41 And there came a man named Jairus, and he was an official of the synagogue; and he fell at Jesus' feet, and began to implore Him to come to his house; KJV And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house: there Matthew 9:18-25; Mark 5:22-43 an official of the synagogue Lk 13:14; Acts 13:15; 18:8,17 he fell at Jesus' feet Lk 5:8; 17:16; Revelation 5:8 and besought Matthew 8:7,8; Mark 5:23; John 4:46-49; 11:21; Acts 9:38 Luke 8:40-48 Jesus' Compassionate Power, Part 1 - John MacArthur Luke 8:40-48 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Matthew 9:18+ While He was saying these things to them, a synagogue official came and bowed down before Him, and said, “My daughter has just died; but come and lay Your hand on her, and she will live.” Mk 5:22+ One of the synagogue officials named Jairus *came up, and on seeing Him, *fell at His feet 23 and implored Him earnestly, saying, “My little daughter is at the point of death; please come and lay Your hands on her, so that she will get well and live.” JAIRUS FALLS AT FEET OF JESUS Behold (strange and sad that the NAS and most modern versions do not translate it!)(2400)(idou) is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!"
Lucas 8
Robertson adds that ekbállō pictures "a stern assertion of authority as if He were master of the house, Jesus takes along with Him these five and enters the chamber of death "where the child was". He had to use pressure to make the hired mourners leave. The presence of some people will ruin the atmosphere for spiritual work."