I've attempted to categorize the meanings, whether they're parables or not. Matthew 8 is not a parable, but the two parables which mention outer darkness quote it verbatim, meaning that they utilize terms not native to the parable (or is it the other way around?). It also should be kept in picture what's referring to kingdom on earth versus kingdom in heaven.
==parable | salvation-oriented | kingdom on planet earth==
Matthew 13:38 The field is the world; the good seed are the sons of the kingdom; but the tares are the children of the evil one
Matthew 13:38 ὁ δὲ ἀγρός ἐστιν ὁ κόσμος, τὸ δὲ καλὸν σπέρμα οὗτοί εἰσιν οἱ υἱοὶ τῆς βασιλείας· τὰ δὲ ζιζάνιά εἰσιν οἱ υἱοὶ τοῦ πονηροῦ
Matthew 13:39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
Matthew 13:39 ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος, ὁ δὲ θερισμὸς συντέλεια αἰῶνός ἐστιν, οἱ δὲ θερισταὶ ἄγγελοί εἰσιν.
Matthew 13:40 Therefore the tares are collected, then in fire burned up. So will it be in the completion of the age.
Matthew 13:40 ὥσπερ οὖν συλλέγεται τὰ ζιζάνια καὶ πυρὶ [κατα]καίεται, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος·
==literal | salvation-oriented | kingdom on planet earth==
Matthew 13:41 The Son of man will send forth his angels, and they will gather out of his kingdom all things that cause stumbling, and them who make lawlessness
Matthew 13:41 ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν
Matthew 13:42 And will cast them into a furnace of fire: there will be wailing and gnashing of teeth.
Matthew 13:42 καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
The "sons of the kingdom" mentioned here are actually (presumably) are on planet earth. Here's the parables and the corresponding explanations from Christ:
Field = planet earth
Good seed = sons of the kingdom
Tares = unbelievers (sowed by satan)
Harvest = end of the world
Reapers = angels
Tares are eventually taken out of the kingdom on planet earth and sent to the lake of fire (which is called the 'furnace of fire' here, potentially to marry the tares analogy with the lake of fire). And then they "wail" and have super nervousness.
This goes back straight to Matthew 7 of course:
Matthew 7:23 And then will I state to them, I never knew you: depart from me, you that work lawlessness.
Matthew 7:23 καὶ τότε ὁμολογήσω αὐτοῖς ὅτι οὐδέποτε ἔγνων ὑμᾶς· ἀποχωρεῖτε ἀπ᾽ ἐμοῦ οἱ ἐργαζόμενοι τὴν ἀνομίαν.
The 'depart' however, doesn't necessarily have to refer to someone who is unsaved. In Matthew 7 it's emphasizing 'fruit' (Bible Doctrine), and of course not all believers mature. So the fact that maturity and being unsaved are hinted at simultaneously is linking this with that.
Here's the kicker, when God says "I never knew you", this scarily can also refer to someone who hasn't had any Bible Doctrine in their thinking; for to know God is to have Christ's thinking. Therefore, the 'depart from me' could be a neutral statement. And the aborted kings get the same "I never knew you" response, for it's true--they never knew God
. Which is funny, because this adds so many more layers to the passage that you wouldn't normally consider.
The "lord lord" is also very close to what a spiritual baby would say: in a nutshell they're trying to give God [their] works and are reminding Him about their "genuine repentance" and how they made Him "the lord of their life" (which as we know, is total rubbish). The regular unbelievers wouldn't be claiming that sort of thing. So... the GRADIENT between type 1 and type 2 is extremely blurred. Your denominational ultra-religious "repent repent" Christian may potentially hit type 2 (since it's easier to get saved than it is to take a breath), but they'd still be just as washed up as type 1 religious individuals. AND, some of the "repent repent" Christians are
type 1-- if they adhere to works salvation or "sinless perfection in the flesh".
==parable | salvation | kingdom on planet earth==
Matthew 13:47 Again, the kingdom of heaven is like to a net, that was cast into the sea, and gathered of every kind:
Matthew 13:47 Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν σαγήνῃ βληθείσῃ εἰς τὴν θάλασσαν καὶ ἐκ παντὸς γένους συναγαγούσῃ·
Matthew 13:48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.
Matthew 13:48 ἣν ὅτε ἐπληρώθη ἀναβιβάσαντες ἐπὶ τὸν αἰγιαλὸν καὶ καθίσαντες συνέλεξαν τὰ καλὰ εἰς ἄγγη, τὰ δὲ σαπρὰ ἔξω ἔβαλον.
==literal= | salvation | kingdom on planet earth==
Matthew 13:49 So will it be at the completion of the age: the angels will come forth, and separate the bad in midst from the righteous
Matthew 13:49 οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος· ἐξελεύσονται οἱ ἄγγελοι καὶ ἀφοριοῦσιν τοὺς πονηροὺς ἐκ μέσου τῶν δικαίων
Matthew 13:50 And will cast them into the furnace of fire: there will be wailing and gnashing of teeth.
Matthew 13:50 καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
Matthew 13:42 And will cast them into the furnace of fire: there will be wailing and gnashing of teeth.
Matthew 13:42 καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.
Comments: I'm not sure why it's repeated again with a slightly different parable. Ending statement is exactly the same as Matthew 13:42 (In Greek that is, English Bibles can't seem to be consistent, shameful). Maybe the repetition is for emphasis?
The parallels of Matthew 13 with the concept of Matthew 7 start to get even more intertwined-- because it repeats the four types of Luke 8 and Mark 4... so the headlights are turned on explaining the 'close edge' of aborted kings and aborted unbelievers, along with going through the four types multiple times, and linking that all back to the kingdom on earth and the kingdom in heaven. Okay, so I sort of already mentioned some of this on the first post-- but it's way more interconnected than I had first anticipated.
So let's see how the plant ("sower") parables stack up in parallel, because they were designed to 'seen' at once. Part of God's character is to see everything at once, so the Bible reflects that. We will also need to take note at what changes, both in the sower parables themselves with the corresponding explanation, but also what Christ is tying into on each parable when stated at that given moment: because (in the case of Matthew 13) there are different concepts being merged together. You can't 'see' that unless you look at them all at once.
Mark will be RED
Matthew will be GREEN
Luke will be BLUE
(notice that this parable is mirrored "three" times)
The Word 'Planted' Parable Parallels
Mark 4:1-2 And he began again to teach by the sea side: and there was gathered to him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land. And he taught them many things by parables, and said to them in his doctrine:
Matthew 13:2-3-A And great multitudes were gathered together to him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things to them in parables, saying:
Luke 8:4 And when much people were gathered together, and were come to him out of every city, he spake by a parable:
Mark 4:1-2 Καὶ πάλιν ἤρξατο διδάσκειν παρὰ τὴν θάλασσαν· καὶ συνάγεται πρὸς αὐτὸν ὄχλος πλεῖστος, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι ἐν τῇ θαλάσσῃ, καὶ πᾶς ὁ ὄχλος πρὸς τὴν θάλασσαν ἐπὶ τῆς γῆς ἦσαν. καὶ ἐδίδασκεν αὐτοὺς ἐν παραβολαῖς πολλὰ καὶ ἔλεγεν αὐτοῖς ἐν τῇ διδαχῇ αὐτοῦ·
Matthew 13:2-3-A καὶ συνήχθησαν πρὸς αὐτὸν ὄχλοι πολλοί, ὥστε αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν αἰγιαλὸν εἱστήκει. Καὶ ἐλάλησεν αὐτοῖς πολλὰ ἐν παραβολαῖς λέγων·
Luke 8:4 Συνιόντος δὲ ὄχλου πολλοῦ καὶ τῶν κατὰ πόλιν ἐπιπορευομένων πρὸς αὐτὸν εἶπεν διὰ παραβολῆς·
Mark 4:3 Hearken; Behold, there went out a sower to sow
Matthew 13:3-B Behold, a sower went forth to sow
Luke 8:5-A A sower went out to sow his seed
Mark 4:3 Ἀκούετε. ἰδοὺ ἐξῆλθεν ὁ σπείρων σπεῖραι.
Matthew 13:3-B ἰδοὺ ἐξῆλθεν ὁ σπείρων τοῦ σπείρειν.
Luke 8:5-A ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον αὐτοῦ.
Mark 4:4 And it came to pass, as he sowed, some fell by the way side, and the fowls of the air came and devoured it up.
Matthew 13:4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up:
Luke 8:5-B And as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it.
Mark 4:4 καὶ ἐγένετο ἐν τῷ σπείρειν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἦλθεν τὰ πετεινὰ καὶ κατέφαγεν αὐτό.
Matthew 13:4 καὶ ἐν τῷ σπείρειν αὐτὸν ἃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἐλθόντα τὰ πετεινὰ κατέφαγεν αὐτά.
Luke 8:5-B καὶ ἐν τῷ σπείρειν αὐτὸν ὃ μὲν ἔπεσεν παρὰ τὴν ὁδὸν καὶ κατεπατήθη, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατέφαγεν αὐτό.
Mark 4:5-6 And some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth: But when the sun was up, it was scorched; and because it had no root, it withered away.
Matthew 13:5-6 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away.
Luke 8:6 And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture.
Mark 4:5-6 καὶ ἄλλο ἔπεσεν ἐπὶ τὸ πετρῶδες ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθὺς ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς· καὶ ὅτε ἀνέτειλεν ὁ ἥλιος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη.
Matthew 13:5-6 ἄλλα δὲ ἔπεσεν ἐπὶ τὰ πετρώδη ὅπου οὐκ εἶχεν γῆν πολλήν, καὶ εὐθέως ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς· ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη.
Luke 8:6 καὶ ἕτερον κατέπεσεν ἐπὶ τὴν πέτραν, καὶ φυὲν ἐξηράνθη διὰ τὸ μὴ ἔχειν ἰκμάδα.
Mark 4:7 And some fell among thorns, and the thorns grew up, and choked it, and it yielded no fruit.
Matthew 13:7 And some fell among thorns; and the thorns sprung up, and strangled them
Luke 8:7 And some fell among thorns; and the thorns sprang up with it, and choked it.
Mark 4:7 καὶ ἄλλο ἔπεσεν εἰς τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ συνέπνιξαν αὐτό, καὶ καρπὸν οὐκ ἔδωκεν.
Matthew 13:7 ἄλλα δὲ ἔπεσεν ἐπὶ τὰς ἀκάνθας, καὶ ἀνέβησαν αἱ ἄκανθαι καὶ ἔπνιξαν αὐτά.
Luke 8:7 καὶ ἕτερον ἔπεσεν ἐν μέσῳ τῶν ἀκανθῶν, καὶ συμφυεῖσαι αἱ ἄκανθαι ἀπέπνιξαν αὐτό.
Mark 4:8 And other fell on good ground, and did yield fruit that sprang up and increased; and brought forth, some thirty, and some sixty, and some an hundred.
Matthew 13:8 But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.
Luke 8:8-A And other fell on good ground, and sprang up, and bare fruit an hundredfold.
Mark 4:8 καὶ ἄλλα ἔπεσεν εἰς τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπὸν ἀναβαίνοντα καὶ αὐξανόμενα καὶ ἔφερεν ἓν τριάκοντα καὶ ἓν ἑξήκοντα καὶ ἓν ἑκατόν.
Matthew 13:8 ἄλλα δὲ ἔπεσεν ἐπὶ τὴν γῆν τὴν καλὴν καὶ ἐδίδου καρπόν, ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα.
Luke 8:8-A καὶ ἕτερον ἔπεσεν εἰς τὴν γῆν τὴν ἀγαθὴν καὶ φυὲν ἐποίησεν καρπὸν ἑκατονταπλασίονα.
Mark 4:9 And he said to them, He that has ears to hear, let him hear.
Matthew 13:9 Who has ears to hear, let him hear.
Luke 8:8-B And when he had said these things, he cried, He that has ears to hear, let him hear.
Mark 4:9 καὶ ἔλεγεν· ὃς ἔχει ὦτα ἀκούειν ἀκουέτω.
Matthew 13:9 ὁ ἔχων ὦτα ἀκουέτω.
Luke 8:8-B ταῦτα λέγων ἐφώνει· ὁ ἔχων ὦτα ἀκούειν ἀκουέτω.
Mark 4:10 And when he was alone, they that were about him with the twelve asked of him the parable.
Matthew 13:10 And the disciples came, and said to him, Why do you speak to them in parables?
Luke 8:9 And his disciples asked him, saying, What might this parable be?
Mark 4:10 Καὶ ὅτε ἐγένετο κατὰ μόνας, ἠρώτων αὐτὸν οἱ περὶ αὐτὸν σὺν τοῖς δώδεκα τὰς παραβολάς.
Matthew 13:10 Καὶ προσελθόντες οἱ μαθηταὶ εἶπαν αὐτῷ· διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς;
Luke 8:9 Ἐπηρώτων δὲ αὐτὸν οἱ μαθηταὶ αὐτοῦ τίς αὕτη εἴη ἡ παραβολή.
Mark 4:11 And he said to them, to you it is given to know the mystery of the kingdom of God: but to them that are outside, all these things are done in parables:
Matthew 13:11 He answered and said to them, Because it is given to you to know the mysteries of the kingdom of heaven, but it's not given to them.
Luke 8:10 And he said, to you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.
Mark 4:11 καὶ ἔλεγεν αὐτοῖς· ὑμῖν τὸ μυστήριον δέδοται τῆς βασιλείας τοῦ θεοῦ· ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται,
Matthew 13:11 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς· ὅτι ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται.
Luke 8:10 ὁ δὲ εἶπεν· ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ θεοῦ, τοῖς δὲ λοιποῖς ἐν παραβολαῖς, ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὴ συνιῶσιν.
Mark 4:14 The sower sows the word.
Matthew 13:18 Therefore hear the parable of the sower.
Luke 8:11 Now the parable is this: the seed is the Word of God.
Mark 4:14 ὁ σπείρων τὸν λόγον σπείρει.
Matthew 13:18 ὑμεῖς οὖν ἀκούσατε τὴν παραβολὴν τοῦ σπείραντος.
Luke 8:11 Ἔστιν δὲ αὕτη ἡ παραβολή· ὁ σπόρος ἐστὶν ὁ λόγος τοῦ θεοῦ.
Mark 4:15 And these are they by the way side, where the word is sown; but when they have heard, Satan comes immediately, and takes away the word that was sown in their hearts.
Matthew 13:19 When any one hears the word of the kingdom, doesn't understand it, then the wicked one comes, and catches away that which was sown in his heart. This is he which received seed by the way side.
Luke 8:12 Those by the way side are they that hear; then comes the devil, and takes away the word out of their hearts, in case they should believe and be saved.
Mark 4:15 οὗτοι δέ εἰσιν οἱ παρὰ τὴν ὁδόν· ὅπου σπείρεται ὁ λόγος καὶ ὅταν ἀκούσωσιν, εὐθὺς ἔρχεται ὁ σατανᾶς καὶ αἴρει τὸν λόγον τὸν ἐσπαρμένον εἰς αὐτούς.
Matthew 13:19 παντὸς ἀκούοντος τὸν λόγον τῆς βασιλείας καὶ μὴ συνιέντος ἔρχεται ὁ πονηρὸς καὶ ἁρπάζει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ, οὗτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς.
Luke 8:12 οἱ δὲ παρὰ τὴν ὁδόν εἰσιν οἱ ἀκούσαντες, εἶτα ἔρχεται ὁ διάβολος καὶ αἴρει τὸν λόγον ἀπὸ τῆς καρδίας αὐτῶν, ἵνα μὴ πιστεύσαντες σωθῶσιν.
Mark 4:16-17 And these are they likewise which are sown on stony ground; who, when they have heard the word, immediately receive it with gladness; And have no root in themselves, and so are temporary: afterward, when affliction or persecution arises through the Word, immediately they stumble
Matthew 13:20-21 But he that received the seed into stony places, the same is he that hears the word and receives it with joy at once; but since he has no root is but temporary: for when tribulation or persecution arises through the Word immediately they stumble.
Luke 8:13 They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation withdraw.
Mark 4:16-17 καὶ οὗτοί εἰσιν οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι, οἳ ὅταν ἀκούσωσιν τὸν λόγον εὐθὺς μετὰ χαρᾶς λαμβάνουσιν αὐτόν, καὶ οὐκ ἔχουσιν ῥίζαν ἐν ἑαυτοῖς ἀλλὰ πρόσκαιροί εἰσιν, εἶτα γενομένης θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθὺς σκανδαλίζονται.
Matthew 13:20-21 ὁ δὲ ἐπὶ τὰ πετρώδη σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ εὐθὺς μετὰ χαρᾶς λαμβάνων αὐτόν, οὐκ ἔχει δὲ ῥίζαν ἐν ἑαυτῷ ἀλλὰ πρόσκαιρός ἐστιν, γενομένης δὲ θλίψεως ἢ διωγμοῦ διὰ τὸν λόγον εὐθὺς σκανδαλίζεται.
Luke 8:13 οἱ δὲ ἐπὶ τῆς πέτρας οἳ ὅταν ἀκούσωσιν μετὰ χαρᾶς δέχονται τὸν λόγον, καὶ οὗτοι ῥίζαν οὐκ ἔχουσιν, οἳ πρὸς καιρὸν πιστεύουσιν καὶ ἐν καιρῷ πειρασμοῦ ἀφίστανται.
Mark 4:18-19 And these are they which are sown among thorns; such as hear the word, And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becomes fruitless.
Matthew 13:22 He also that received seed among the thorns is he that hears the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becomes fruitless.
Luke 8:14 And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection maturity.
Mark 4:18-19 καὶ ἄλλοι εἰσὶν οἱ εἰς τὰς ἀκάνθας σπειρόμενοι· οὗτοί εἰσιν οἱ τὸν λόγον ἀκούσαντες, καὶ αἱ μέριμναι τοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου καὶ αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι εἰσπορευόμεναι συμπνίγουσιν τὸν λόγον καὶ ἄκαρπος γίνεται.
Matthew 13:22 ὁ δὲ εἰς τὰς ἀκάνθας σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων, καὶ ἡ μέριμνα τοῦ αἰῶνος καὶ ἡ ἀπάτη τοῦ πλούτου συμπνίγει τὸν λόγον καὶ ἄκαρπος γίνεται.
Luke 8:14 τὸ δὲ εἰς τὰς ἀκάνθας πεσόν, οὗτοί εἰσιν οἱ ἀκούσαντες, καὶ ὑπὸ μεριμνῶν καὶ πλούτου καὶ ἡδονῶν τοῦ βίου πορευόμενοι συμπνίγονται καὶ οὐ τελεσφοροῦσιν.
Mark 4:20 And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred.
Matthew 13:23 But he that received seed into the good ground is he that hears the word, and understands it; which also bears fruit, and brings forth, some an hundredfold, some sixty, some thirty.
Luke 8:15 But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.
Mark 4:20 καὶ ἐκεῖνοί εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες, οἵτινες ἀκούουσιν τὸν λόγον καὶ παραδέχονται καὶ καρποφοροῦσιν ἓν τριάκοντα καὶ ἓν ἑξήκοντα καὶ ἓν ἑκατόν.
Matthew 13:23 ὁ δὲ ἐπὶ τὴν καλὴν γῆν σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ συνιείς, ὃς δὴ καρποφορεῖ καὶ ποιεῖ ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα.
Luke 8:15 τὸ δὲ ἐν τῇ καλῇ γῇ, οὗτοί εἰσιν οἵτινες ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ ἀκούσαντες τὸν λόγον κατέχουσιν καὶ καρποφοροῦσιν ἐν ὑπομονῇ.
Mark 4:24-25 And he said to them, Take heed what you hear: with what measure you mete, it shall be measured to you: and to you that hear shall more be given. For he that has, to him shall be given: and he that has not, from him shall be taken even that which he has.
Matthew 13:12 For whosoever has, to him shall be given, and he shall have more abundance: but whosoever has not, from him shall be taken away even that he has.
Luke 8:18 Take heed therefore how you hear: for whosoever has, to him shall be given; and whosoever has not, from him shall be taken even that which he seems to have.
Mark 4:24 Καὶ ἔλεγεν αὐτοῖς· βλέπετε τί ἀκούετε. ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν καὶ προστεθήσεται ὑμῖν. ὃς γὰρ ἔχει, δοθήσεται αὐτῷ· καὶ ὃς οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπ᾽ αὐτοῦ.
Matthew 13:12 ὅστις γὰρ ἔχει, δοθήσεται αὐτῷ καὶ περισσευθήσεται· ὅστις δὲ οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπ᾽ αὐτοῦ.
Luke 8:18 Βλέπετε οὖν πῶς ἀκούετε· ὃς ἂν γὰρ ἔχῃ, δοθήσεται αὐτῷ· καὶ ὃς ἂν μὴ ἔχῃ, καὶ ὃ δοκεῖ ἔχειν ἀρθήσεται ἀπ᾽ αὐτοῦ.
Mark and Matthew are the same, Luke differs and adds that the seed was "trodden down" before the birds came and ate it.
Mark and Matthew are the same, Luke differs and says the sprouts withered from lack of water instead of being scorched by the sun
Mark differs in that it stated no fruit was produced, ever. Matthew is more discreet with *strangled*, but otherwise is the same with Luke.
Mark starts with multiplication of: 30 / 60 / 100
Matthew rearranges the multiplication: to 100 / 60 / 30
Luke only mentions multiplication of: 100
Mark and Matthew are the same, Luke adds more emphasis of Christ *shouting* 'let him hear'.
In Mark, the apostles are asking Christ what the parable means. In Matthew the disciples are questioning why Christ was telling the gnosis-unfilled crowd parables. In Luke the discples are asking Christ what the parable means.
**very important** Christ changes "kingdom of God" to "kingdom of heaven" in Matthew 13 versus the other two. And the explanation of course is that the parables are done because those on the outside (figuratively) wouldn't understand it anyways if it were said plainly-- which makes me think of Matthew 7:6 (which since Matthew 13 is calling upon Matthew 7:23 it would make sense). I am not sure if this is meant for unbelievers or unbelieving believers-- because it could go either way, and in Luke 8:10 it's hinting at unbelieving believers.
Mark states the planter is planting the Word / with Luke saing the seed *is* the Word of God.
Mark uses "satan" / Matthew uses "evil one" / Luke uses "devil". I am not sure the significance of the title changes since they're different in each one but referring to satan. Perhaps the character of satan is described differently (πονηρὸς, or sometimes translated in English as "evil" can refer to devoid of B.D.). Luke is also the most different of the three in that it says "in case they should believe and be saved", attesting to salvation.
Luke is the odd one out here with "ἀφίστανται". Withdraw makes the most sense to me, "fall away" is too religious for my blood. If you 'withdraw' you stop believing, but if you 'fall away' that adds some connotations such as your traditional view of "sin" and "evil" which is just not accurate. Most people 'withdraw' for mental reasons, not necessarily lascivousness.
Luke is the odd one out again. fruitless is changed to 'no fruit to maturity'. Luke also changes "choke the Word" to "choked with things of life".
As per cluster 6, the reverse ordering of Matthew 4 and Matthew 13 continue 30 / 60 / 100 vs 100 / 60 / 30. Luke is odd again with bringing forth fruit without a measurement. I still don't know what the reverse order of this signifies or why Luke ignores the measurements. Obviously all three are 'at once'.
Luke is the odd one out with a cautionary statement about how you 'hear' (I guess whether or not you metabolize the information presented). And then explains the whole talents principle over again-- those who have something, it grows. Those who do nothing, even what they have gets taken away-- even if it's nothing (which I'm still trying to figure out as that would be a double negative, maybe it's just for stressing).
Matthew 13 cluster context
Audience: potentially unbelievers and unfilled believers on the shore
Mark 4 cluster context:
- the audience being unreceptive to Bible Doctrine fulfills the prophecy of Esias (Matthew 13:14)
- additional parable of the wheat (believers) and tares (unbelievers) growing simultaneously (prefixed with "kingdom of heaven")
- additional parable of the mustard seed: being the 'least' and becomming the 'greatest', prefixed with "kingdom of heaven"
- additional parable of three measures of meal, prefixed with "kingdom of heaven"
- repetition of 'the kingdom of heaven is like'
- "And will cast them into a furnace of fire: there will be wailing and gnashing of teeth" is repeated twice
- Matthew 13:52 goes back to Matthew 7:20 (emphasizing teachers)
Audience: potentially re-filled believers as they were 'taught' by the parables, so they must have understood them-- when the twelve apostles didn't, initially?
Luke 8 cluster context:
- the audience is seemingly receptive to Bible Doctrine
- the twelve apostles didn't understand the parable at first when the audience on the shore potentially did ("he that has ears to hear, let him hear")
- 'kingdon of heaven' becomes 'kingdom of God' with growing analogies
- repeat of Christ sleeping on the ship to test the discples believing in B.D. (they failed the test and panicked instead of using 1 Peter 5:7, come to think of it that may be why Peter expounded on that doctrine so clearly since he too failed it)
Audience: potentially unbelievers and believers. Apostles are present with some disciples.
- the audience may have been receptive to Bible Doctrine but it's less clear. This time the discples (and not the apostles, presumably) had to ask what the parable meant. I'm guessing the apostles had already known it from Mark 4.
- again the event with the storm and Christ falling asleep, and them waking him up. I never realized how many times Christ did that. But it's important to note Christ repeats "where is your believing", so this is mirroring Mark 4.
- the man who is possessed with "legion"
- the man who had legion was sent back to his home area to 'teach'
- Christ asks the question "who touched me" when the woman touches him-- of course she was healed by the act of belief, and not necessarily the physical touch (explained in Luke 8:48)
- the famous phrase "only believe" is mentioned in Luke 8
- Christ renewed the biology and re-imputed the soul to the maid (similarly what was done with Lazarus)
Okay, now let's analyze the few remaining verses that aren't repeated equally in three but two or one:
Mark 4:12 That seeing they may see, and not perceive; and hearing they may hear, and not understand; in case at any time they should be converted, and their sins should be forgiven them.
BGT Mark 4:12 ἵνα βλέποντες βλέπωσιν καὶ μὴ ἴδωσιν, καὶ ἀκούοντες ἀκούωσιν καὶ μὴ συνιῶσιν, μήποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς.
BYZ Mark 4:12 ἵνα βλέποντες βλέπωσιν, καὶ μὴ ἴδωσιν· καὶ ἀκούοντες ἀκούωσιν, καὶ μὴ συνιῶσιν· μήποτε ἐπιστρέψωσιν, καὶ ἀφεθῇ αὐτοῖς τὰ ἁμαρτήματα.
Matthew 13:15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; in case at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
Matthew 13:15 ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς.
Mark 4:12 is very... uhhh unusual in the Greek. The stressing on "see see see" and "hear hear hear" is rather surprising since it's fairly muted in English. Furthermore, 'hamartia' is missing in some manuscripts. English translations BUTCHER this verse, which might be ironic.
When we go to Matthew 13:15 it's even more interesting due to "ἐπιστρέψωσιν", which I believe should be translated as 'return' there. Because I think there were a lot of believers there who suffered from 'mind lock' and weren't being refilled (and potentially being spiritually immature).
The ending of Luke 8:10 sort of belongs with these two verses as well, but it doesn't expound as much.
Mark 4:22 For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad.
Mark 4:22 οὐ γάρ ἐστιν κρυπτὸν ἐὰν μὴ ἵνα φανερωθῇ, οὐδὲ ἐγένετο ἀπόκρυφον ἀλλ᾽ ἵνα ἔλθῃ εἰς φανερόν.
Luke 8:17 For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad.
Luke 8:17 οὐ γάρ ἐστιν κρυπτὸν ὃ οὐ φανερὸν γενήσεται οὐδὲ ἀπόκρυφον ὃ οὐ μὴ γνωσθῇ καὶ εἰς φανερὸν ἔλθῃ.
I am not sure why Matthew excludes this, it may be from Matthew 13:16 where the only reason why the doctrines are not understood is due to them not being refilled.
Unique statements of Mark:
Mark 4:13 And he said to them, don't you know this parable? and how then will you know all parables?
Mark 4:13 Καὶ λέγει αὐτοῖς· οὐκ οἴδατε τὴν παραβολὴν ταύτην, καὶ πῶς πάσας τὰς παραβολὰς γνώσεσθε;
Mark 4:21 And he said to them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick?
Mark 4:21 Καὶ ἔλεγεν αὐτοῖς· μήτι ἔρχεται ὁ λύχνος ἵνα ὑπὸ τὸν μόδιον τεθῇ ἢ ὑπὸ τὴν κλίνην; οὐχ ἵνα ἐπὶ τὴν λυχνίαν τεθῇ;
This was a backhand from Christ-- we can tell because, if you don't get the parable of the planter, then you won't understand anything else being unfilled.
Mark 4:21 is actually going straight back to Luke 8:16, so I guess it's less of a unique statement.
Unique statements of Matthew:
Matthew 13:16 But blessed are your eyes, for they see: and your ears, for they hear.
Matthew 13:16 ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν καὶ τὰ ὦτα ὑμῶν ὅτι ἀκούουσιν.
Matthew 13:17 Amen I say to you, That many prophets and righteous men have desired to see those things which you see, and have not seen them; and to hear those things which you hear, and have not heard them.
Matthew 13:17 ἀμὴν γὰρ λέγω ὑμῖν ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε καὶ οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε καὶ οὐκ ἤκουσαν.
Verse 13:17 stresses the uniqueness of the Church age and supports the fact that Abraham would have died to have been in it (although I won't get into that farther if nobody gets it).
I'm ending this bit here, the Word 'Planted' parables are important for what's coming next. There's no way getting around it (trust me, I tried to compromise), and we have to see them all at once and what they're adding / removing / stating simultaneously / stating simultaneously modified