When any one heareth the word of the kingdom, and understandeth [it] not, then cometh the wicked [one,] and catcheth away that which was sown in his heart. This is he which received seed by the way side.
Verse 19. When any one heareth the word of the kingdom] Viz. the preaching of the Gospel of Christ.
And understandeth it not] , perhaps more properly, regardeth it not, does not lay his heart to it.
The wicked one] , from , labour, toil, he who distresses and torments the soul. Mark, Mr 4:15, calls him , the adversary or opposer, because he resists men in all their purposes of amendment, and, to the utmost of his power opposes, in order to frustrate, the influences of Divine grace upon the heart. In the parallel place in Luke, Lu 8:12, he is called , the devil, from , to shoot, or dart through. In allusion to this meaning of the name, St. Paul, Eph 6:16, speaks of the fiery DARTS of the wicked one. It is worthy of remark, that the three evangelists should use each a different appellative of this mortal enemy of mankind; probably to show that the devil, with all his powers and properties, opposes every thing that tends to the salvation of the soul.
Catcheth away] Makes the utmost haste to pick up the good seed, lest it should take root in the heart.
A careless inattentive hearer is compared to the way side-his heart is an open road, where evil affections, and foolish and hurtful desires, continually pass and repass, without either notice or restraint. “A heart where Satan has” (as one terms it) “ingress, egress, regress, and progress: in a word, the devil’s thoroughfare.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Mark hath this thus, Mar 4:14,15, The sower soweth the word. And these are they by the way-side, where the word is sown; but when they have heard, Satan cometh immediately and taketh away the word that was sown in their hearts. Luke hath it thus, Luk 8:11,12, The seed is the word of God. Those by the wayside are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. From Luke we learn that the seed is the word; from Mark, that the sower is the preacher, Christ in the first place, then all who derive from him as his ministers, and are exercised in preaching the gospel, which Matthew calleth
the word of the kingdom, because it is the instrument by which God raised up Christs kingdom on earth, both in the church, and in particular souls, and by which he prepareth men for the kingdom of glory. This is a mighty commendation of the word. The soil is the heart, the soul of man. Now there are some hearers to whom the word preached is like seed that a sower throws upon some footpath, or highway, the plough never turneth the earth upon it, or the harrow never goeth over it; so it lieth bare, and is trodden down by the feet of passengers, and the fowls of the air come and pick it up. So, saith our Saviour, there are some that hear the word, but never meditate upon it, never lay it to their hearts, never cover it with second thoughts; the wicked ones, the devils, who are afraid of the power of the word digested, (like the fowls of the air), by suggesting other thoughts, or by presenting other objects to them, catch away the word that was sown in their hearts. These are they whom I compared to the highway ground receiving the seed.
But some may say, how was it sown in their hearts, if the devil could thus catch it away?
Answer: By the heart here is meant the soul, which hath several powers and faculties. Every thing we hear goeth into our heart, in some sense. As the heart may signify the imaginative power of our soul, or that power by which we take the notion of a thing, the word doth enter into sinners hearts, so far as they spend some thoughts upon it, and gain some knowledge and notion of it, yea, they may entertain it with some sudden and temporary affection and passion: indeed it is never so in their hearts, as that they truly believe it, or that their wills are conquered into the obedience of it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
When anyone heareth the word of the kingdom,…. Hence it appears, that by the “seed” in the parable is meant the Gospel, called the “word of the kingdom”: because it treats of the king Messiah, of his person, office, and grace; and of his kingdom, and the administration of it by him, under the present dispensation; of the kingdom of grace saints enjoy now, and of the kingdom of heaven they shall enter into hereafter, through the grace and righteousness of Christ. Now such a hearer of this word is here described, who hears it accidentally, and only externally; hears the sound of it with his ears,
and understandeth it not with his heart. He is one that is careless and inattentive, negligent and forgetful; has some slight notions of things as he hears, but these pass away as they come; his affections are not at all touched, nor his judgment informed by them, but remains as stupid, and as unconcerned as ever; his heart is not opened to attend to, and receive the word, but continues hard and obdurate; and is like the common and beaten road, that is trodden down by everyone, and is not susceptible of the seed, that falls upon it.
Then cometh the wicked one, Satan, the devil, Mr 4:15 who is, by way of eminency, so called, being the first creature that became wicked, and the worst that is so; who is entirely and immutably wicked; whose whole work and employment lies in wickedness; and who, was the original cause of the wickedness that is among men, and which he is continually instigating and promoting: so the Jews frequently call q Samael, by whom they mean the devil, Samael, , “the wicked”. This evil spirit, as soon as ever he observes one hearing the word, especially that has not been used to attend, comes immediately, and, as he is hearing,
catcheth away that which is sown in his heart: not the grace of God, which being once implanted in the heart, can never be taken away by Satan; but the word which was sown, not in his understanding, in a spiritual sense, nor even in his affections, so as to love it, delight, and take pleasure in it; much less in his heart, so as to become the engrafted word able to save, or so as to believe in it, and in Christ revealed by it; but in his memory, and that but very slightly neither; for the heart sometimes means the memory; see Lu 2:51. Besides, the word only fell “upon”, not “into” his heart, as into the good ground, as the metaphor in the parable shows; and it made no impression, nor was it inwardly received, but as soon as ever dropped, was “catched” away by the enemy; not by frightening him out of it, by persecution, as the stony ground hearer; nor by filling the mind with worldly cares, as the thorny ground hearer; but by various suggestions and temptations, darting in thoughts, presenting objects, and so diverted his mind from the word, and fixed his attention elsewhere; which is done at once, at an unawares, secretly, and without any notice of the person himself; so that the word is entirely lost to him, and he does not so much as remember the least thing he has been hearing:
this is he which receiveth the seed by the way side; such an hearer is comparable to such ground, on whom the word has no more effect, than seed sown upon a common beaten path.
q Sepher Bahir apud Zohar in Gen. fol. 27. 2. Debarim Rabba, fol. 145. 3.
Fuente: John Gill’s Exposition of the Entire Bible
When anyone heareth ( ). Genitive absolute and present participle, “while everyone is listening and not comprehending” ( ), “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 ( ). 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” ( ). 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 ( , perfect passive participle of , to sow) and “the man sown by the wayside” ( , 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.
Fuente: Robertson’s Word Pictures in the New Testament
When any one heareth. The rendering would be made even more graphic by preserving the continuous force of the present tense, as exhibiting action in progress, and the simultaneousness of Satan ‘s work with that of the gospel instructor. ” While any one is hearing, the evil one is coming and snatching away, just as the birds do not wait for the sower to be out of the way, but are at work while he is sowing.
He which received seed [ ] . Lit., and much better, Rev., He that was sown; identifying the seed of the figure with the man signified.
Fuente: Vincent’s Word Studies in the New Testament
1) “When any one heareth the word of the kingdom,” (pantos akouontos ton logon tes basileias) “When anyone hears the word of the kingdom,” or gives at least passing attention to the message, testimony of salvation and call to service, in the kingdom or “kingdom of heaven,” the theme of each of the seven parables, Mat 13:10-11.
2) “And understandeth it not,” (kai me sunientos erchetai ho poneros) “And does not understand it,” Joh 8:43, the wicked one comes of his own ulterior motive and choice, Joh 7:17; Pro 2:4-5.
3) “Then cometh the wicked one,” (erchetai ho poneros) “Then comes (to him) the wicked one,” the devil, who continually prowls, “seeking whom he may devour,” from the calloused, unresponsive hearer, 1Pe 5:1.
4) “And catcheth away that which was sown in his heart.” (kai harpazei to espatmenon en te kardia autou) “And harpoons (seizes) the thing that has been sown in his heart.” Luk 8:12 reads, “Lest they should believe and be saved.”
5) “This is he which received seed by the way side.” (houtos estin ho para ten hodon spareis) “This is the seed-word that was sown by the way,” by the “roadside, and of the rows, or fence rows,” 2Co 4:4. Such a one had no beginning, even salvation, a requisite to enter the kingdom of heaven.
Fuente: Garner-Howes Baptist Commentary
Mat 13:19
. When any one heareth the word of the kingdom, and understandeth it not. He mentions, in the first place, the barren and uncultivated, who do not receive the seed within, because there is no preparation in their hearts. Such persons he compares to a stiff and dry soil, like what we find on a public road, which is trodden down, and becomes hard, like a pavement. I wish that we had not occasion to see so many of this class at the present day, who come forward to hear, but remain in a state of amazement, and acquire no relish for the word, and in the end differ little from blocks or stones. Need we wonder that they utterly vanish away?
That which was sown in their heart. This expression, which Christ employs, is not strictly accurate, and yet it is not without meaning; for the wickedness and depravity of men do not make the word to lose its own nature, or to cease to have the character of seed. This must be carefully observed, that we may not suppose the favors of God to cease to be what they are, though the good effect of them does not reach us. With respect to God, the word is sown in the hearts, but it is far from being true, that the hearts of all receive with meekness what is planted in them, as James (Jas 1:21) exhorts us to receive the word. So then the Gospel is always a fruitful seed as to its power, but not as to its produce. (199)
Luke adds, that the devil (200) taketh away the seed out of their heart, that they may not believe and be saved Hence we infer that, as hungry birds are wont to do at the time of sowing, this enemy of our salvation, as soon as the doctrine is delivered, watches and rushes forth to seize it, before it acquires moisture and springs up. It is no ordinary praise of the word, when it is pronounced to be the cause of our salvation.
(199) “ Mais non pas a ce qui s’accomplit es hommes;” — “but not as to what is accomplished in men.”
(200) “ Le mauvais;” — “the wicked one.”
Fuente: Calvin’s Complete Commentary
(19) When any one heareth the word.The explanation has become so familiar to us that it is hard to place ourselves in the position of those to whom it was the unveiling of new truthsthe holding up a mirror in which they might see, it might be, their own likeness. Our interest in it may, perhaps, be quickened if we think of it as reflecting what had actually been our Lords experience. The classes of hearers who had gathered round Him were represented, roughly and generally, by the four issues of the seed scattered by the sower, and all preachers of the truth, from that day to this, have felt that their own experience has presented analogous phenomena.
The ethical sequence described runs thus: The man hears the word of the kingdom, a discourse, say, like the Sermon on the Mount, or that at Nazareth (Luk. 4:16-21). He does not understand it (the fault being moral rather than intellectual), does not attend to it or take it in. The wicked one (note the connection with the clause in the Lords Prayer, Deliver us from evil, or the evil one) snatches it away even from his memory. At first it seems strange that the birds of the air in their multitude should represent the Tempter in his unity; and yet there is a terrible truth in the fact that everything which leads men to forget the truth is, in very deed, doing the work of the great enemy. On the other hand, the birds, in their rapid flight and their gathering flocks, may well represent the light and foolish thoughts that are as the Tempters instruments. The way-side thus answers to the character, which is hardened by the wear and tear of daily life, what we well call its routine, so that the words of Truth make hardly even the most transient impression on it.
This is he which received seed.Our translators try, unsuccessfully, to combine the parable with its interpretation. Literally, and far better, here and in the following verses, this man it is that is (the seed) sown by the way side.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. Heareth and understandeth it not So the Jewish outsider heard the parable, but it was a mere tale to him. He penetrated not the interior meaning and power. And it is wonderful how little the careless hearer of the Gospel in a Christian land, who attends church, as a form, from Sabbath to Sabbath, really understands the Gospel. When he afterwards becomes convicted of sin, the simplest truths have to be repeated and explained, which he has heard with his ear a hundred times. The truth has indeed fallen upon his ear like seed on the solid surface of a beaten path; it has lain ready for the devil to carry off and leave not a trace behind.
Fuente: Whedon’s Commentary on the Old and New Testaments
“When any one hears the word of the kingly rule, and does not understand it, then comes the evil one, and snatches away what has been sown in his heart. This is he who was sown by the way side.”
The sower sows the word of the Kingly Rule, the advancing of God’s righteousness (Mat 6:33). He is thus either the King or the King’s personal representative. And as we already know, that Kingly Rule very much involves righteousness (Mat 6:33). So here Israel are being ‘sowed to in righteousness’. But the question then is whether they will respond to this righteousness. And as John has already made clear, the raining of righteousness will only be on some (Mat 3:11). Others will have judgment rained on them.
The seed sown on the pathway, where the birds of the air immediately seized it, is described as the word concerning the Kingly Rule of Heaven which, when ‘sown in the heart’, is simply not comprehended, and the result is that the Evil One can, as it were, swoop down and snatch it away. In terms of Mat 12:25-30 this would be expected to be so. For the evil one is the one most opposed to and affected by the Strong Man of the Kingly Rule of God, the mighty warrior of Isa 59:16-18.
The idea is clear and straightforward. The teaching is sown. It is heard and reaches the mind, but sadly often it does not reach the inner heart (‘heart’ can signify mind, or will, as opposed to inner heart). There is no ‘understanding’. Thus it is not grasped and the result is that Satan can snatch it away. Paul puts it more theologically when he says, ‘the god of this world blinds the minds of those who do not believe so that the light of the good news of the glory of Christ should not dawn on them’ (2Co 4:4).
There can be no doubt at all that Jesus believed in a personal Satan, and his minions, and that He did see him (and them) as interfering in men’s lives (Mat 4:1-11; Mat 12:26; Luk 13:16; Luk 22:31; Joh 13:27). Furthermore we have learned in the previous chapter that Satan is very much at odds with the Kingly Rule of God (Mat 12:28-30) and that his minions seek to congregate in ‘houses’ that are left empty after receiving the word (Mat 12:44-45). Thus this reminder is very timely, and is simply indicating the same thing in a different way. Indeed we can understand how Jesus, walking along and seeing the birds at work in the grainfields, saw in it a picture of the work of Satan’s minions, doing the work that He has previously described.
“This is he who was sown by the way side.” This means ‘this is the person in whom the seed was sown alongside the pathway’ (compare Col 1:6; Col 1:10). It is a definition of which people were in mind in this part of the parable.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 13:19. When any one heareth, &c. From this interpretation of the parable by our Saviour, we learn, that the seed signifies the doctrines of true religion; and the various kinds of ground, the various kinds of hearers: the comparison between God and the sower is frequent among the Jewish writers, and seed is among almost all nations used for doctrine or instruction. The ground by the highway side, which is apt to be beaten by men’s treading upon it, is an image of those who have their hearts so hardened with impiety, that though they hear the Gospel preached, it makes no impression at all upon them; because they either hear it inattentively, or, if they attend, quickly forget it. This insensibility and inattention are strongly represented by the beaten ground along the highway, into which the seed never entering, it is bruised by the feet of men, or picked up by birds. When any one heareth the word of the kingdom, or gospel, and understandeth, or considereth it not, (for the original word signifies both,) then cometh the wicked one, &c. The devil is said to come and catch the word from this sort of hearers, not because he has power to rob men of their knowledge, or religious impressions, by any immediate act; but because they expose themselves, through carelessness, to the whole force of the temptations which he lays in their way, and particularly to those which arise whether from the commerce of men, (a circumstance observed by St. Luke, who tells us that the seedwas trodden down,) or from their own head-strong lusts, which, like so many hungry fowls, fly to and quickly eat up the word out of their mind. The perturbation occasioned by the passions of this kind of hearers, and by the temptations to which they are exposed, renders them altogether inattentive in hearing; or if they attend, it hardens them against the impression of the word, and effaces the remembrance of it in an instant; insomuch, that the pernicious influence of evil passions and bad company cannot truly be represented by any lower figure, than that the word is taken away by the devil, whose agents such persons and lusts most certainly are. See Macknight. Dr. Campbell reads the last clause, This explaineth what fell by the way-side.
Fuente: Commentary on the Holy Bible by Thomas Coke
19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one , and catcheth away that which was sown in his heart. This is he which received seed by the way side.
Ver. 19. The word of the kingdom ] So called, because it points to and paints out the way to the kingdom, and is therefore also called “The word of life, the power of God to salvation:” heaven is potentially in it, as the harvest is in the seed, as above I noted.
And understandeth it not ] Considereth it not, as the Syriac here hath it, using the same word that David doth, Psa 41:1 ; “Blessed is the man that wisely considereth the poor and needy.” Consideration sets on the word when it hath been heard (which else lies loose, and is driven away as chaff before the wind), maketh it to become an ingrafted word ( , Jam 1:21 ), as the scions grafted into the stock, or as a tree rooted by the river’s side, that removes not.
Then cometh the wicked one ] The troubler of Israel, the master of misrule ( ); he is one at church, whosoever is the other. A Doeg, a devil may set his foot as far within the sanctuary as a David. The sons of God cannot present themselves before the Lord but Satan comes also among them to do ill offices,Job 1:6Job 1:6 .
And catcheth away that which was sown in his heart ] That is, upon his heart ( , pro ); for into his heart the seed never came, because the devil had made a pathway over it. People are now so sermon trodden many of them, that their hearts, like footpaths, grow hard by the word, which takes no more impression than rain doth upon a rock: they have brawny breasts, horny heart-strings, dead and dedolent dispositions. Hence they become a prey to the devil, as Abraham’s sacrifice would have been to the fowls of the air, had he not huffed them away, Gen 15:11 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
19. ] In Luke we have an important preliminary declaration, implied indeed here also: . This word is in this parable especially meant of the word preached , though the word written is not excluded: nor the word unwritten the providences and judgments, and even the creation, of God. (See Rom 10:17-18 .) The similitude in this parable is alluded to in 1Pe 1:23 ; Jas 1:21 .
The sower is first the Son of Man ( Mat 13:37 ), then His ministers and servants ( 1Co 3:6 ) to the end. He sows over all the field, unlikely as well as likely places; and commands His sowers to do the same, Mar 16:15 . Some, Stier says, (Reden Jesu, ii. 76, Exo 2 ,) have objected to the parable a want of truthful correspondence to reality, because sowers do not thus waste their seed by scattering it where it is not likely to grow; but, as he rightly answers, the simple idea of the parable must be borne in mind, and its limits not transgressed ‘a sower went out to sow ’ his SOWING sowing over all places, is the idea of the parable. We see him only as a sower , not as an economist. The parable is not about Him , but about the seed and what happens to it . He is the fit representative , Jas 1:5 .
. . .] an anacoluthon, to throw the emphasis on . . ., for . . . . . .
is peculiar to Matthew, and very important; as in Mark and Luke this first class of hearers are without any certain index to denote them. The reason of is clearly set forth by the parable: the heart is hardened, trodden down; the seed cannot penetrate.
= (Mark, who also inserts ), = (Luke). The parable itself is here most satisfactory as to the manner in which the Evil One proceeds. By fowls of the air passing thoughts and desires, which seem insignificant and even innocent does Satan do his work, and rob the heart of the precious seed. Luke adds the purpose of Satan in taking away the word: .
: not ‘ he that received seed by the way side ,’ but he that was sown by the way side. This is not a confusion of similitudes, no ‘primary and secondary interpretation’ of , but the deep truth, both of nature and of grace. The seed sown springing up in the earth, becomes the plant , and bears the fruit, or fails of bearing it; it is therefore the representative, when sown, of the individuals of whom the discourse is. And though in this first case it does not spring up, yet the same form of speech is kept up: throughout they are , as, when the question of bearing fruit comes, they must be. We are said to be , 1Pe 1:23 . It takes us up into itself, as the seed the earth, and we become a new plant, a : cf. also below, Mat 13:38 , , . . .
Fuente: Henry Alford’s Greek Testament
Mat 13:19 . , in the case of any one who hears, “for the classical ” (Camb. G. T.). It may be a case of interrupted construction, the sentence beginning with the intention to make the genitive dependent on an before (so Weiss). : the Sower , unlike the other parables in this chapter, contains no hint that it concerns the kingdom. But in Christ’s discourses that almost went without saying. : “not taking it in,” a phrase which happily combines the physical fact of the parable with the figurative sense. , the evil one, Satan, represented by the innocent birds of the parable. What a different use of the emblem from that in Mat 6:26 ! : we should hardly say of truth not understood that it had been sown in the heart . But heart is used in Scripture in a wide sense, as the seat of intellect as well as of feeling. The word in the case supposed is in the mind, as the seed is in the ground: on it, if not in it; in it as words, if not as truth. , etc., this is he sown, etc., said of the man, not of the seed. Sign and thing signified identified, cf. “this is my body”. Properly, the seed sown, etc., represents the case of such a man. So throughout the interpretation.
Fuente: The Expositors Greek Testament by Robertson
the word of the kingdom: i.e. the proclamation of its having drawn nigh, as in Mat 3:2; Mat 4:17. Act 2:28; Act 3:19-26.
word. Greek. logos.
the wicked one = the evil [one]. See App-128.
received. Compare Act 2:41. 1Th 2:13. Not the same word in Greek, but the same truth.
Fuente: Companion Bible Notes, Appendices and Graphics
19.] In Luke we have an important preliminary declaration, implied indeed here also: . This word is in this parable especially meant of the word preached, though the word written is not excluded: nor the word unwritten-the providences and judgments, and even the creation, of God. (See Rom 10:17-18.) The similitude in this parable is alluded to in 1Pe 1:23; Jam 1:21.
The sower is first the Son of Man (Mat 13:37), then His ministers and servants (1Co 3:6) to the end. He sows over all the field, unlikely as well as likely places; and commands His sowers to do the same, Mar 16:15. Some, Stier says, (Reden Jesu, ii. 76, ed. 2,) have objected to the parable a want of truthful correspondence to reality, because sowers do not thus waste their seed by scattering it where it is not likely to grow; but, as he rightly answers,-the simple idea of the parable must be borne in mind, and its limits not transgressed-a sower went out to sow-his SOWING-sowing over all places, is the idea of the parable. We see him only as a sower, not as an economist. The parable is not about Him, but about the seed and what happens to it. He is the fit representative , Jam 1:5.
…] an anacoluthon, to throw the emphasis on …, for . . . …
is peculiar to Matthew, and very important; as in Mark and Luke this first class of hearers are without any certain index to denote them. The reason of is clearly set forth by the parable: the heart is hardened, trodden down; the seed cannot penetrate.
= (Mark, who also inserts ), = (Luke). The parable itself is here most satisfactory as to the manner in which the Evil One proceeds. By fowls of the air-passing thoughts and desires, which seem insignificant and even innocent-does Satan do his work, and rob the heart of the precious seed. Luke adds the purpose of Satan in taking away the word: .
: not he that received seed by the way side, but he that was sown by the way side. This is not a confusion of similitudes,-no primary and secondary interpretation of ,-but the deep truth, both of nature and of grace. The seed sown springing up in the earth, becomes the plant, and bears the fruit, or fails of bearing it; it is therefore the representative, when sown, of the individuals of whom the discourse is. And though in this first case it does not spring up, yet the same form of speech is kept up: throughout they are , as, when the question of bearing fruit comes, they must be. We are said to be , 1Pe 1:23. It takes us up into itself, as the seed the earth, and we become a new plant, a : cf. also below, Mat 13:38, , …
Fuente: The Greek Testament
Mat 13:19. , understandeth it not) The verb signifies to understand.[612] The Evil One, or devil, who especially, rather than his angels, is meant by the fowls of the air, has less power over those things which have entered into the , or understanding.-, catcheth away) sc. with violence and quick cunning, like a bird of prey; see Mat 13:4.- , in his heart.- , he that is sown) i.e. as a farm is sown.
[612] That such is Bengels meaning is clear from his own German Version, where he renders by und nicht vernimmt-(I. B.)
Fuente: Gnomon of the New Testament
kingdom (See Scofield “Mat 3:2”).
Fuente: Scofield Reference Bible Notes
the word: Mat 4:23, Luk 8:11-15, Luk 9:2, Luk 10:9, Act 20:25, Act 28:23, Rom 14:17, 2Co 4:2, 2Co 4:3, Eph 3:8
and understandeth: Pro 1:7, Pro 1:20-22, Pro 2:1-6, Pro 17:16, Pro 18:1, Pro 18:2, Joh 3:19, Joh 3:20, Joh 8:43, Joh 18:38, Act 17:32, Act 18:15, Act 24:25, Act 24:26, Act 25:19, Act 25:20, Act 26:31, Act 26:32, Rom 1:28, Rom 2:8, 2Th 2:12, Heb 2:1, 1Jo 5:20
the wicked: Mat 13:38, Mar 4:15, Luk 8:12, 1Jo 2:13, 1Jo 2:14, 1Jo 3:12, 1Jo 5:18
This: Mat 13:4
Reciprocal: Psa 119:144 – understanding Pro 10:21 – fools Isa 1:3 – but Israel Isa 27:11 – for it is Eze 31:18 – This is Mat 5:37 – cometh Mat 7:27 – General Mat 13:24 – good Mat 13:51 – Have Mat 15:10 – Hear Mat 25:2 – General Mar 4:4 – General Mar 4:14 – sower Luk 8:5 – sower Joh 8:37 – because Act 5:3 – why Act 8:30 – Understandest Rom 3:11 – none that understandeth 2Th 2:8 – that
Fuente: The Treasury of Scripture Knowledge
3:19
Failure to understand might not always be a fault, yet we know it is used as one in this case. The original word is SUNIEMI, and its general meaning is, “to set or bring together,” and the definition is explained to mean, “to put the perception and the thing perceived together: to set or join together in the mind.” It denotes that the hearer will give careful attention to what is said so as to arrive at the thought intended by the speaker. Of course a person will not understand what is said to him if he refuses to give it due consideration. As a further result, that person will soon forget all that was said to him and the thought will be lost as was the seed that fell on the hard or beaten ground.
Fuente: Combined Bible Commentary
Mat 13:19. The word of the kingdom. This is the seed (comp. Mar 4:14; Luk 8:11); the sower being Christ (Mat 13:37), Himself and His ministers (1Co 3:6). The spoken word is made most prominent, as this was almost the only means used in the Apostolic age, to which this parable primarily refers.
Understandeth it not. Active, personal apprehension is involved.
Then someth the evil one (Satan, Mark; the devil, Luke) and snatcheth away. Almost during the act of hearing. This is done through birds, passing thoughts and desires; the purpose being lest they should believe and be saved (Luk 8:12). The immediate cause is hardness of the soil.
This is he that was sown by the way-side, not, he which received seed. The form used throughout points, not to the ground, but to the result of the sowing in the different cases as representing the different classes of hearers. Here there may also be a hint that the loss of the seed is the loss of real life, avoiding however the thought that Satan could really keep the word of God itself. This apparent mixing of metaphors should caution us against pressing the analogies too far.
Fuente: A Popular Commentary on the New Testament
13:19 When any one heareth the word of the kingdom, and understandeth [it] not, then cometh the wicked [one], and catcheth away that which was sown in his {a} heart. This is he which received seed by the way side.
(a) Though there is mention made of the heart, yet this sowing is referred to as hearing without understanding. For whether the seed is received in the heart or not, yet he that sows, sows to the heart.
Fuente: Geneva Bible Notes
Some people heard Jesus’ preaching about the kingdom, but, like hard soil, the truth did not penetrate them. Satan snatched the message away before they really understood it. The four soils represent four types of reception people gave the preaching about the kingdom.