The Meaning of Matthew 13:19 Explained

Matthew 13:19

KJV: 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.

YLT: Every one hearing the word of the reign, and not understanding -- the evil one doth come, and doth catch that which hath been sown in his heart; this is that sown by the way.

Darby: From every one who hears the word of the kingdom and does not understand it, the wicked one comes and catches away what was sown in his heart: this is he that is sown by the wayside.

ASV: When any one heareth the word of the kingdom, and understandeth it not, then cometh the evil one , and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side.

KJV Reverse Interlinear

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. 

What does Matthew 13:19 Mean?

Verse Meaning

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.

Context Summary

Matthew 13:10-23 - Teaching For The Teachable
Jesus defended His use of parables. He said that He carefully avoided stating the truths of the Kingdom too plainly, so as not to increase the condemnation of those who could not or would not accept them. But where the disciples cared to penetrate below the husk of the story or parable, they would reach the kernel of heavenly significance. It is given to meek and teachable hearts to know the secrets of God. Let us draw near to the great teacher, the Holy Spirit, asking Him to make us know the kernel and heart of the Word of God. See 1 Corinthians 2:6, etc.
Note these points in our Lord's explanation of His parable: (1.) Beware of the evil one, who comes surreptitiously as soon as the sermon is over. (2.) The joy of the young convert must be distinguished from that of the superficial hearer. It is joy in Christ, rather than in the novelty and beauty of the words about Christ. (3.) Expect tribulation where the gospel is faithfully proclaimed. (4.) The cares of poverty hinder as well as the riches of wealth. [source]

Chapter Summary: Matthew 13

1  The parable of the sower and the seed;
18  the explanation of it
24  The parable of the weeds;
31  of the mustard seed;
33  of the leaven;
36  explanation of the parable of the weeds
44  The parable of the hidden treasure;
45  of the pearl;
47  of the drag net cast into the sea
53  Jesus is a prophet without honor in his own country

Greek Commentary for Matthew 13:19

When anyone heareth [παντος ακουοντος]
Genitive absolute and present participle, “while everyone is listening and not comprehending” (μη συνιεντος — mē sunientos), “not putting together” or “not grasping.” Perhaps at that very moment Jesus observed a puzzled look on some faces. [source]
Cometh the evil one and snatcheth away [ερχεται ο πονηρος και αρπαζει]
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 (το εσπαρμενον εν τηι καρδιαι αυτου — to esparmenon en tēi kardiāi autou perfect passive participle of σπειρω — speirō to sow) and “the man sown by the wayside” (ο παρα την οδον σπαρεις — ho para tēn hodon spareis 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. [source]
The seed sown in his heart [το εσπαρμενον εν τηι καρδιαι αυτου]
(το εσπαρμενον εν τηι καρδιαι αυτου — to esparmenon en tēi kardiāi autou perfect passive participle of σπειρω — speirō to sow) and “the man sown by the wayside” (ο παρα την οδον σπαρεις — ho para tēn hodon spareis 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. [source]
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. [source]
He which received seed [ὁ σπαρείς]
Lit., and much better, Rev., He that was sown; identifying the seed of the figure with the man signified. [source]

Reverse Greek Commentary Search for Matthew 13:19

Mark 4:14 The sower soweth the word []
More precise than either Matthew or Luke. Compare Matthew 13:19; Luke 8:11. [source]
Mark 4:14 The sower soweth the word [ο σπειρων τον λογον σπειρει]
Not put thus clearly and simply in Matthew 13:19 or Luke 8:11. [source]
Luke 8:12 Those by the wayside [οι παρα την οδον]
As in Mark 4:15; Matthew 13:19 so here the people who hear the word = the seed are discussed by metonymy. [source]
Luke 8:12 From their heart [απο της καρδιας αυτων]
Here Mark has “in them.” It is the devil‘s business to snatch up the seed from the heart before it sprouts and takes root. Every preacher knows how successful the devil is with his auditors. Matthew 13:19 has it “sown in the heart.” [source]
Luke 8:12 The devil [ο διαβολος]
The slanderer. Here Mark 4:15 has Satan.From their heart (απο της καρδιας αυτων — apo tēs kardias autōn). Here Mark has “in them.” It is the devil‘s business to snatch up the seed from the heart before it sprouts and takes root. Every preacher knows how successful the devil is with his auditors. Matthew 13:19 has it “sown in the heart.”That they may not believe and be saved Peculiar to Luke. Negative purpose with aorist active participle and first aorist (ingressive) passive subjunctive. Many reasons are offered today for the failure of preachers to win souls. Here is the main one, the activity of the devil during and after the preaching of the sermon. No wonder then that the sower must have good seed and sow wisely, for even then he can only win partial success. [source]
John 14:1 Heart [καρδία]
Never used in the New Testament, as in the Septuagint, of the mere physical organ, though sometimes of the vigor and sense of physical life (Acts 14:17; James 5:5; Luke 21:34). Generally, the center of our complex being - physical, moral, spiritual, and intellectual. See on Mark 12:30. The immediate organ by which man lives his personal life, and where that entire personal life concentrates itself. It is thus used sometimes as parallel to ψυχή , the individual life, and to πνεῦμα theprinciple of life, which manifests itself in the ψυχή . Strictly, καρδία is the immediate organ of ψυχή , occupying a mediating position between it and πνεῦμα . In the heart ( καρδία ) the spirit ( πνεῦμα ), which is the distinctive principle of the life or soul ( ψυχή ), has the seat of its activity. Emotions of joy or sorrow are thus ascribed both to the heart and to the soul. Compare John 14:27, “Let not your heart ( καρδιά ) be troubled;” and John 12:27, “Now is my soul ( ψυχή ) troubled.” The heart is the focus of the religious life (Matthew 22:37; Luke 6:45; 2 Timothy 2:22). It is the sphere of the operation of grace (Matthew 13:19; Luke 8:15; Luke 24:32; Acts 2:37; Romans 10:9, Romans 10:10). Also of the opposite principle (John 13:2; Acts 5:3). Used also as the seat of the understanding; the faculty of intelligence as applied to divine things (Matthew 13:15; Romans 1:21; Mark 8:17). [source]
John 6:15 Perceiving [γνους]
Second aorist active participle of γινωσκω — ginōskō It was not hard for Christ to read the mind of this excited mob. They were about Present active indicative of μελλω — mellō Probably the leaders were already starting. Take him by force Present active infinitive of αρπαζω — harpazō old verb for violent seizing (Matthew 11:12; Matthew 13:19). There was a movement to start a revolution against Roman rule in Palestine by proclaiming Jesus King and driving away Pilate. To make him king Purpose clause with ινα — hina and the first aorist active subjunctive of ποιεω — poieō with βασιλεα — basilea as predicate accusative. It was a crisis that called for quick action. Himself alone At first he had the disciples with him (John 6:3). But he sent them hurriedly by boat to the western side (Mark 6:45.; Matthew 14:22.) because clearly the apostles were sympathetic with the revolutionary impulse of the crowd. Then Jesus sent the multitudes away also and went up into the mountain alone. He was alone in every sense, for no one but the Father understood him at this stage, not even his own disciples. He went up to pray (Mark 6:46; Matthew 14:23). [source]
1 Corinthians 3:6 Planted - watered - gave the increase [ἐφύτευσα - ἐπότισεν - ηὔξανεν]
The first two verbs are in the aorist tense, marking definite acts; the third is in the imperfect, marking the continued gracious agency of God, and possibly the simultaneousness of His work with that of the two preachers. God was giving the increase while we planted and watered. There is a parallel in the simultaneous work of Satan with that of the preachers of the word as indicated by the continuous presents in Matthew 13:19. See note there. [source]
2 Thessalonians 3:3 From evil [ἀπὸ τοῦ πονηροῦ]
Possibly, from the evil one. Τὸ πονηρόν evilis found Romans 12:9; Matthew 5:39; but general N.T. usage favors the masculine, personal sense. See Matthew 13:19, Matthew 13:38; Ephesians 6:16; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18. In lxx, τὸ πονηρόν evil is very common: ὁ πονηρὸς a few times, but always of men. See Deuteronomy 24:7; Esther 7:6; Job 21:30. In Tobit 3:8,17, τὸ πονηρόν δαιμόνιον thewicked demon. The masculine is favored by the Jewish formularies, of which traces appear in the Lord's prayer; by the unanimous tradition of Greek interpreters; by the interpretations of Tertullian and Cyprian, and by the evidence of the Syriac and Sahidic Versions. [source]
James 1:21 Engrafted [ἔμφυτον]
Only here in New Testament. Better, and more literally, as Rev., implanted. It marks a characteristic of the word of truth (James 1:18). It is implanted; divinely given, in contrast with something acquired by study. Compare Matthew 13:19, “the word of the kingdom - sown in his heart.” Grafted or graffed is expressed by a peculiar word, employed by Paul only, ἐγκεντρίζω , from κέντρον , a sharp point, thus emphasizing the fact of the incision required in grafting. See Romans 11:17, Romans 11:19, Romans 11:23, Romans 11:24. [source]
Revelation 7:14 My lord [Κυριε μου]
“An address of reverence to a heavenly being” (Vincent), not an act of worship on John‘s part.Thou knowest (συ οιδας — su oidas). “At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας — su oidas in John 21:15.They which come out of the great tribulation Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν — kai eplunan). First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Revelation 7:14 They which come out of the great tribulation [οι ερχομενοι εκ της τλιπσεως της μεγαλης]
Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν — kai eplunan). First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]

What do the individual words in Matthew 13:19 mean?

Everyone hearing the word of the kingdom and not understanding comes the evil one snatches away that having been sown in the heart of him This is the [one] on the path having been sown
Παντὸς ἀκούοντος τὸν λόγον τῆς βασιλείας καὶ μὴ συνιέντος ἔρχεται πονηρὸς ἁρπάζει τὸ ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ οὗτός ἐστιν παρὰ τὴν ὁδὸν σπαρείς

Παντὸς  Everyone 
Parse: Adjective, Genitive Masculine Singular
Root: πᾶς  
Sense: individually.
ἀκούοντος  hearing 
Parse: Verb, Present Participle Active, Genitive Masculine Singular
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.
λόγον  word 
Parse: Noun, Accusative Masculine Singular
Root: λόγος  
Sense: of speech.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
βασιλείας  kingdom 
Parse: Noun, Genitive Feminine Singular
Root: βασιλεία  
Sense: royal power, kingship, dominion, rule.
συνιέντος  understanding 
Parse: Verb, Present Participle Active, Genitive Masculine Singular
Root: συνίημι 
Sense: to set or bring together.
ἔρχεται  comes 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
πονηρὸς  evil  one 
Parse: Adjective, Nominative Masculine Singular
Root: πονηρός  
Sense: full of labours, annoyances, hardships.
ἁρπάζει  snatches  away 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ἁρπάζω  
Sense: to seize, carry off by force.
τὸ  that 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
ἐσπαρμένον  having  been  sown 
Parse: Verb, Perfect Participle Middle or Passive, Accusative Neuter Singular
Root: ἐπισπείρω 
Sense: to sow, scatter, seed.
καρδίᾳ  heart 
Parse: Noun, Dative Feminine Singular
Root: καρδία  
Sense: the heart.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
οὗτός  This 
Parse: Demonstrative Pronoun, Nominative Masculine Singular
Root: οὗτος  
Sense: this.
  the  [one] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
ὁδὸν  path 
Parse: Noun, Accusative Feminine Singular
Root: ὁδός 
Sense: properly.
σπαρείς  having  been  sown 
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular
Root: ἐπισπείρω 
Sense: to sow, scatter, seed.