Mat 13:18-23 | RWP | e4.org | Hear then ye the parable ( υμεις ουν ακουσατε την παραβολην ). Jesus has given in one reason for his use of parables, the condemnation which the Pharisees have brought on themselves by their spiritual dulness: "Therefore I speak to them in parables" ( δια τουτο εν παραβωλαις αντοις λαλω ). He can go on preaching the mysteries of the kingdom without their comprehending what he is saying, but he is anxious that the disciples really get personal knowledge ( γνωνα , verse ) of these same mysteries. So he explains in detail what he means to teach by the Parable of the Sower. He appeals to them (note position of υμεις ) to listen as he explains.

‏ Matthew 13:18-23

Hear then ye the parable ( υμεις ουν ακουσατε την παραβολην ). Jesus has given in 13:13 one reason for his use of parables, the condemnation which the Pharisees have brought on themselves by their spiritual dulness: "Therefore I speak to them in parables" ( δια τουτο εν παραβωλαις αντοις λαλω ). He can go on preaching the mysteries of the kingdom without their comprehending what he is saying, but he is anxious that the disciples really get personal knowledge ( γνωνα, verse 11) of these same mysteries. So he explains in detail what he means to teach by the Parable of the Sower. He appeals to them (note position of υμεις ) to listen as he explains.

When anyone heareth ( παντος ακουοντος ). Genitive absolute and present participle, "while everyone is listening and not comprehending" ( μη συνιεντος ), "not putting together" or "not grasping." Perhaps at that very moment Jesus observed a puzzled look on some faces.

Cometh the evil one and snatcheth away ( ερχετα ο πονηρος κα αρπαζε ). 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. "This is he" ( ουτος εστιν ). Matthew, like Mark, speaks of the people who hear the words as the seed itself. That creates some confusion in this condensed form of what Jesus actually said, but the real point is clear.

The seed sown in his heart ( το εσπαρμενον εν τη καρδια αυτου, perfect passive participle of σπειρω, to sow) and "the man sown by the wayside" ( ο παρα την οδον σπαρεις, aorist passive participle, along the wayside) are identified. The seed in the heart is not of itself responsible, but the man who lets the devil snatch it away.

Yet hath he not root in himself ( ουκ εχε δε ριζαν εν εαυτω ). Cf. Col 2:7 and Eph 3:18 ερριζωμεμο. Stability like a tree. Here the man has a mushroom growth and "endureth for a while" ( προσκαιρος ), temporary, quick to sprout, quick to stumble ( σκανδαλιζετα ). What a picture of some converts in our modern revivals. They drop away overnight because they did not have the root of the matter in them. This man does not last or hold out.

Tribulation ( θλιψεως ). From θλιβω, to press, to oppress, to squeeze (cf. 7:14). The English word is from the Latin tribulum, the roller used by the Romans for pressing wheat. Cf. our "steam roller" Trench (Synonyms of the N.T., pp. 202-4): "When, according to the ancient law of England, those who wilfully refused to plead, had heavy weights placed on their breasts, and were pressed and crushed to death, this was literally θλιψις." The iron cage was στενοχωρια.

Choke the word ( συνπνιγε τον λογον ). We had απεπνιξαν (choked off) in 13:7. Here it is συνπνιγε (choke together), historical present and singular with both subjects lumped together. "Lust for money and care go together and between them spoil many an earnest religious nature" (Bruce), "thorns" indeed. The thorns flourish and the character sickens and dies, choked to death for lack of spiritual food, air, sunshine.

Verily beareth fruit ( δη καρποφορε ). Who in reality ( δη ) does bear fruit (cf. Mt 7:16-20). The fruit reveals the character of the tree and the value of the straw for wheat. Some grain must come else it is only chaff, straw, worthless. The first three classes have no fruit and so show that they are unfruitful soil, unsaved souls and lives. There is variety in those who do bear fruit, but they have some fruit. The lesson of the parable as explained by Jesus is precisely this, the variety in the results of the seed sown according to the soil on which it falls. Every teacher and preacher knows how true this is. It is the teacher's task as the sower to sow the right seed, the word of the kingdom. The soil determines the outcome. There are critics today who scout this interpretation of the parable by Jesus as too allegorical with too much detail and probably not that really given by Jesus since modern scholars are not agreed on the main point of the parable. But the average Christian sees the point all right. This parable was not meant to explain all the problems of human life.