While a large crowd was gathering
The phrase highlights the growing popularity of Jesus' ministry. The Greek word for "crowd" is "ochlos," which often refers to a multitude or a throng of people. This indicates that Jesus' teachings and miracles had attracted significant attention, drawing people from various regions. Historically, this reflects the socio-political climate of the time, where the Jewish people were under Roman occupation and were yearning for hope and deliverance. The gathering of a large crowd signifies the anticipation and expectation that surrounded Jesus' ministry.

and people were coming to Jesus
The act of "coming" to Jesus suggests a deliberate movement towards Him, indicating a desire to hear His teachings or witness His miracles. The Greek verb "erchomai" implies an action of approaching or drawing near. This movement towards Jesus can be seen as a metaphor for spiritual seeking and the human longing for truth and salvation. In a broader scriptural context, it reflects the fulfillment of prophecies about the Messiah drawing people to Himself.

from town after town
This phrase emphasizes the widespread reach of Jesus' influence. The repetition of "town after town" suggests that His reputation had spread far and wide, transcending local boundaries. It underscores the itinerant nature of Jesus' ministry, as He traveled from place to place, bringing His message to diverse communities. Historically, this movement from town to town reflects the geographical and cultural landscape of first-century Palestine, where towns were often small and closely connected.

He told them this parable
The use of parables was a distinctive feature of Jesus' teaching method. The Greek word "parabole" means a comparison or analogy, often used to convey deeper spiritual truths through simple, relatable stories. Parables were an effective way to engage listeners, provoke thought, and reveal truths to those who were spiritually receptive while concealing them from those who were not. In the context of Jesus' ministry, parables served as a tool for teaching about the Kingdom of God, challenging listeners to reflect on their own lives and beliefs. This method of teaching aligns with the wisdom literature of the Old Testament, where proverbs and parables were used to impart moral and spiritual lessons.

(4) And when much people were gathered . . .--The narrative is less precise than that in St. Matthew. It is possible that the parable may have been repeated more than once.

Verses 4-15. - The parable of the sower, and the Lord's interpretation of it. Verse 4. - And when much people were gathered together, and were come to him out of every city, he spake by a parable. A great change, it is clear, took place in our Lord's way of working at this period. We have already (in the note on ver. 1) remarked that from henceforth he dwelt no longer in one centre, his own city Capernaum, but moved about from place to place. A new way of teaching was now adopted - that of the "parable." It was from this time onward that, when he taught, he seems generally to have spoken in those famous parables, or stories, in which so much of his recorded teaching is shrined. Hitherto in his preaching he had occasionally made use of similes or comparisons, as in Luke 5:6 and Luke 6:29, 48; but he only began the formal use of the parable at this period, and the parable of the sower seems to have been the earliest spoken. Perhaps because it was the first, perhaps on account of the far-reaching nature of its contents, the story of "the sower" evidently impressed itself with singular force upon the minds of the disciples. It evidently formed a favourite "memory" among the first heralds of the new faith. It is the only one, with the exception of the vine-dressers, one of the latest spoken, which has been preserved by the three - Matthew, Mark, and Luke. It is identical in structure and in teaching in all the three, which shows that they were relating the same story. It differs, however, in detail; we thus gather that the three did not copy from one primitive document, but that these "memories" were derived either from their own recollections or at least from different sources. Now, what induced the Master thus deliberately to change the manner of his teaching? In other words, why, from this time forward, does he veil so much of his deep Divine thought in parables? Let us consider the attitude of the crowds who till now had been listening to him. What may be termed the Galilaean revival had well-nigh come to an end. The enthusiasm he had evoked by his burning words, his true wisdom, his novel exposition of what belonged to human life and duty, was, when he left Capernaum and began his preaching in every little village (ver. 1), at its height. But the great Heart-reader knew well that the hour of reaction was at hand. Then the pressure of the crowds which thronged him was so great that, to speak this first parable, he had to get into a boat and address the multitude standing on the shore (Matthew 13:2); but the moment was at hand which St. John (John 6:66) refers to in his sad words, "From that time many of his disciples went back, and walked no more with him." It was in view of that moment that Jesus commenced his parable-teaching with "the sower." As regards the great mass of the people who had crowded to hear his words and look on his miracles, the Lord knew that his work had practically failed. At the first he spoke to the people plainly. The sermon on the mount, for instance, contains little, if anything, of the parable form; but they understood him not, forming altogether false views of the kingdom he described to them. He now changes his method of teaching, veiling his thoughts in parables, in order that his own, to whom privately he gave the key to the right understanding of the parables, should see more clearly, and that those who deliberately misunderstood him - the hostile Pharisee and Sadducee, for instance - should be simply mystified and perplexed as to the Teacher's meaning; while the merely thoughtless might possibly be fascinated and attracted by this new manner of teaching, which evidently veiled some hidden meaning. These last would probably be induced to inquire further as to the meaning of these strange parable-stories. Professor Bruce, who has very ably discussed the reasons which induced Christ at this period of his ministry to speak in parables, says there is a mood which leads a man to present his thoughts in this form. "It is the mood of one whose heart is chilled, and whose spirit is saddened by a sense of loneliness, and who, retiring within himself by a process of reflection, frames for his thoughts forms which half conceal, half reveal them - reveal them more perfectly to those who understand, hide them from those who do not (and will not) - forms beautiful, but also melancholy, as the hues of forest in late autumn. It' this view be correct, we should expect the teaching in parables would not form a feature of the initial stage of Christ's ministry. And such accordingly was the fact." As regarded the men of his own generation, did he use the parable way of teaching almost as a fan to separate the wheat from the chaff? "That he had to speak in parables was one of the burdens of the Son of man, to be placed side by side with the fact that he had not where to lay his head" (Professor Bruce, 'Parabolic Teaching of Christ,' book 1. ch. 1.). And when much people were gathered together, and were come to him out of every city. The impression of the witness who told the story to Luke and Paul evidently was that at this period of the Lord's ministry vast crowds flocked to listen or to see.. St. Matthew expresses the same conviction in a different but in an equally forcible manner. Only the Lord knew how hollow all this seeming popularity was, and how soon the crowds would melt away. He spake by a parable. Roughly to distinguish between the parable and the fable: The fable would tell its moral truth, but its imagery might be purely fanciful; for instance, animals, or even trees, might be represented as reasoning and speaking. The parable, on the contrary, never violated probability, but told its solemn lesson, often certainly in a dramatic form, but its imagery was never fanciful or impossible.

Parallel Commentaries ...


[While]
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

a large
πολλοῦ (pollou)
Adjective - Genitive Masculine Singular
Strong's 4183: Much, many; often.

crowd
ὄχλου (ochlou)
Noun - Genitive Masculine Singular
Strong's 3793: From a derivative of echo; a throng; by implication, the rabble; by extension, a class of people; figuratively, a riot.

was gathering
Συνιόντος (Syniontos)
Verb - Present Participle Active - Genitive Masculine Singular
Strong's 4896: To come together. From sun and eimi; to assemble.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

[people]
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

were coming
ἐπιπορευομένων (epiporeuomenōn)
Verb - Present Participle Middle or Passive - Genitive Masculine Plural
Strong's 1975: To travel, journey (to). From epi and poreuomai; to journey further, i.e. Travel on.

to
πρὸς (pros)
Preposition
Strong's 4314: To, towards, with. A strengthened form of pro; a preposition of direction; forward to, i.e. Toward.

[Jesus]
αὐτὸν (auton)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

from town after town,
πόλιν (polin)
Noun - Accusative Feminine Singular
Strong's 4172: A city, the inhabitants of a city. Probably from the same as polemos, or perhaps from polus; a town.

He told [them]
εἶπεν (eipen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

[this] parable:
παραβολῆς (parabolēs)
Noun - Genitive Feminine Singular
Strong's 3850: From paraballo; a similitude, i.e. fictitious narrative, apothegm or adage.


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NT Gospels: Luke 8:4 When a great multitude came together (Luke Lu Lk)