Luke 8:4

συνιόντος. ‘Were coming together.’ Our Lord, though ready at all times to utter the most priceless truths even to one lonely and despised listener, yet wisely apportioned ends to means, and chose the assembling of a large multitude for the occasion of a new departure in His style of teaching.

καὶ τῶν κατὰ πόλιν ἐπιπορευομένων. ‘And (a multitude) of those throughout every city resorting to Him.’ A comparison of this Parable and the details respecting its delivery, as preserved in each of the Synoptists (Matthew 13:2-13; Mark 4:1-20), ought alone to be decisive as to the fact that the three Evangelists did not use each other’s narratives, and did not draw from the same written source such as the supposed Proto-Marcus of German theorists. The oral or written sources which they consulted seem to have been most closely faithful in all essentials, but they differed in minute details and expressions as all narratives do. From St Matthew (Matthew 13:1) we learn that Jesus had just left “the house,” perhaps that of Peter at Capernaum; and therefore the place which He chose for His first Parable was probably the strip of sand on the shore of the Lake at Bethsaida. Both St Matthew and St Mark tell us that (doubtless, as on other occasions, to avoid the pressure of the crowd) He got on one of the boats by the lake-side and preached from thence.

διὰ παραβολῆς. St Luke here only reports the Parable of the Sower and its interpretation. St Mark adds that of the seed growing secretly (Mark 4:26-29), and that of the grain of mustard-seed (30–32; Luke 13:18-21). St Matthew (Matthew 13:24-53) gives his memorable group of seven Parables: the Sower, the Tares, the Mustard-seed, the Leaven, the Hid Treasure, the Pearl, the Drag-net. This is no doubt due to subjective grouping. Our Lord would not bewilder and distract by mere multiplicity of teachings, but taught “as they were able to hear it” (Mark 4:33). ‘Parable’ is derived from παραβάλλω, ‘I place beside’ in order to compare.

A parable is a pictorial or narrative exhibition of some spiritual or moral truth, by means of actual and not fanciful elements of comparison. It differs from a fable by moving solely within the bounds of the possible and by aiming at the illustration of deeper truths; from a simile in its completer and often dramatic development, as also in its object; from an allegory in not being identical with the truth illustrated. The moral objects which our Lord had in view are explained below (Luke 8:10), but we may notice here the unapproachable superiority of our Lord’s Parables to those of all other teachers. Parables are found scattered throughout the literature of the world. They abound in the poems and sacred books of later religions (Sir 1:25, “Parables of knowledge are in the treasures of wisdom,”) and they have been frequently adopted in later days. But “never man spake like this Man,” and no parables have ever touched the heart and conscience of mankind in all ages and countries like those of Christ. “He taught them by Parables under which were hid mysterious senses, which shined through their veil, like a bright sun through an eye closed with a thin eyelid.” Jer. Taylor. For Old Testament parables see 2 Samuel 12:1-7; Ecclesiastes 9:14-16; Isaiah 28:23-29. St Luke is especially rich in parables. The word ‘parable’ sometimes stands for the Hebrew mashal, ‘a proverb’ (Luke 4:23; 1 Samuel 10:12; 1 Samuel 24:13); sometimes for a rhythmic prophecy (Numbers 23:7) or dark saying (Psalms 78:2; Proverbs 1:6); and sometimes for a comparison (Mark 13:28).