The Meaning of Luke 8:10 Explained

Luke 8:10

KJV: And he said, Unto 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.

YLT: And he said, 'To you it hath been given to know the secrets of the reign of God, and to the rest in similes; that seeing they may not see, and hearing they may not understand.

Darby: And he said, To you it is given to know the mysteries of the kingdom of God, but to the rest in parables, in order that seeing they may not see, and hearing they may not understand.

ASV: And he said, Unto you it is given to know the mysteries of the kingdom of God: but to the rest in parables; that seeing they may not see, and hearing they may not understand.

KJV Reverse Interlinear

And  he said,  Unto 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. 

What does Luke 8:10 Mean?

Study Notes

mysteries
.
A "mystery" in Scripture is a previously hidden truth, now divinely revealed; but in which a supernatural element still remains despite the revelation. The greater mysteries are:
(1) The mysteries of the kingdom of heaven Matthew 13:3-50 .
(2) the mystery of Israel's blindness during this age Romans 11:25 (with context);
(3) the mystery of the translation of living saints at the end of this age 1 Corinthians 15:51 ; 1 Corinthians 15:52 ; 1 Thessalonians 4:14-17 .
(4) the mystery of N.T. church as one body composed of Jew and Gentile Ephesians 3:1-11 ; Romans 16:25 ; Ephesians 6:19 ; Colossians 4:3 .
(5) the mystery of the church as the bride of Christ Ephesians 5:28-32 .
(6) the mystery of the inliving Christ Galatians 2:20 ; Colossians 1:26 ; Colossians 1:27 .
(7) the "mystery of God even Christ," i.e. Christ as the incarnate fullness of the Godhead embodied, in whom all the divine wisdom for man subsists Colossians 2:2 ; Colossians 2:9 ; 1 Corinthians 2:7 .
(8) the mystery of the processes by which godlikeness is restored to man 1 Timothy 3:16 .
(9) the mystery of iniquity 2 Thessalonians 2:7 ; Matthew 13:33 .
(10) the mystery of the seven stars Revelation 1:20 .
(11) the mystery of Babylon Revelation 17:5 ; Revelation 17:7 .
kingdom (See Scofield " Matthew 3:2 ") .

Context Summary

Luke 8:1-15 - Various Hearers Of The Word Of God
Hitherto our Lord had made Capernaum His center; now He started on a circuit through the province of Galilee, going through its cities and villages in a systematic and leisurely manner. It must have been a great opportunity for the instruction of the Twelve in His doctrine and methods.
The parable of the sower was suggested by the scenery before the speaker. There is an advance in the stages of reception and growth, indicating the several phases of experience. The success or failure of gospel preaching is determined by the character of the soil. In every crowd there are the hardened, like the trodden path; the impulsive, like the thin layer of earth upon the rock; those with a heart divided by riches or cares, like the thorn encumbered soil; and those who receive with joy and bear fruit with patience. The Lord veiled His meaning in parables. Increased light would only add to the condemnation of disobedient hearers. [source]

Chapter Summary: Luke 8

1  Women minister unto Jesus of their own means
4  Jesus, after he had preached from place to place,
9  explains the parable of the sower,
16  and the candle;
19  declares who are his mother, and brothers;
22  rebukes the winds;
26  casts the legion of demons out of the man into the herd of pigs;
37  is rejected by the Gadarenes;
43  heals the woman of her bleeding;
49  and raises Jairus's daughter from death

Greek Commentary for Luke 8:10

The mysteries [τα μυστηρια]
See for this word on Matthew 13:11; Mark 4:11. Part of the mystery here explained is how so many people who have the opportunity to enter the kingdom fail to do so because of manifest unfitness. [source]
That [hina)]
Here Mark 4:11 also has hina while Matthew 13:13 has ινα — hoti (because). On the so-called causal use of ινα — hina as here equal to οτι — hoti see note on Matthew 13:13 and note on Mark 4:11. Plummer sensibly argues that there is truth both in the causal ινα — hoti of Matthew and the final οτι — hina of Mark and Matthew. “But the principle that he who hath shall receive more, while he who hath not shall be deprived of what he seemeth to have, explains both the οτι — hina and the ινα — hoti Jesus speaks in parables because the multitudes see without seeing and hear without hearing. But He also speaks in parable in order that they may see without seeing and hear without hearing.” Only for “hearing” Luke has “understand” ινα — suniōsin present subjunctive from a late omega form οτι — suniō instead of the -συνιωσιν — mi verb συνιω — suniēmi f0). [source]
in order that []
they may see without seeing and hear without hearing.” Only for “hearing” Luke has “understand” ινα — suniōsin present subjunctive from a late omega form οτι — suniō instead of the -συνιωσιν — mi verb συνιω — suniēmi f0). [source]
Mysteries []
See on Matthew 13:11. [source]
Understand [συνιῶσιν]
See on understanding, the kindred noun, Mark 12:33. [source]

Reverse Greek Commentary Search for Luke 8:10

Matthew 13:11 To know the mysteries [γνωναι τα μυστηρια]
Second aorist active infinitive of γινωσκω — ginōskō The word μυστηριον — mustērion is from μυστης — mustēs one initiated, and that from μυεω — mueō The mystery-religions of the east had all sorts of secrets and signs as secret societies do today. But those initiated knew them. So the disciples have been initiated into the secrets of the kingdom of heaven. Paul will use it freely of the mystery once hidden, but now revealed, now made known in Christ (Romans 16:25; 1 Corinthians 2:7, etc.). In Philemon 4:12 Paul says: “I have learned the secret or been initiated” So Jesus here explains that his parables are open to the disciples, but shut to the Pharisees with their hostile minds. In the Gospels μυστηριον — mustērion is used only here and in the parallel passages (Mark 4:11; Luke 8:10). [source]
Matthew 13:13 Because seeing [οτι βλεποντες]
In the parallel passages in Mark 4:12 and Luke 8:10 we find ινα — hina with the subjunctive. This does not necessarily mean that in Mark and Luke ιναοτι — hinâhoti with the causal sense, though a few rare instances of such usage may be found in late Greek. For a discussion of the problem see my chapter on “The Causal Use of Hina ” in Studies in Early Christianity (1928) edited by Prof. S.J. Case. Here in Matthew we have first “an adaptation of Isaiah 6:9. which is quoted in full in Matthew 13:14.” (McNeile). Thus Matthew presents “a striking paradox, ‹though they see, they do not (really) see‘”(McNeile). Cf. John 9:41. The idiom here in Matthew gives no trouble save in comparison with Mark and Luke which will be discussed in due turn. The form συνιουσιν — suniousin is an omega verb form (συνιω — suniō) rather than the μι — mi verb (συνιημι — suniēmi) as is common in the Koiné. [source]
Mark 4:11 Unto them that are without [ἐκείνοις τοῖς ἔξω]
The two latter words are peculiar to Mark. The phrase means those outside of our circle. Its sense is always determined by the contrast to it. Thus, 1 Corinthians 5:12, 1 Corinthians 5:13, it is non-Christians in contrast with me. Colossians 4:5, Christians contrasted with people of the world. Compare 1 Thessalonians 4:12; 1 Timothy 3:7. Matthew (Matthew 13:11), with less precision, uses simply ἐκείνοις (to them), the pronoun of remote reference. Luke 8:10, τοῖς λοιποῖς (to the rest )i1. [source]
Mark 4:11 Unto you is given the mystery of the kingdom of God [υμιν το μυστηριον δεδοται της βασιλειας του τεου]
See notes on Matthew 13:11 for word mustērion Here (Mark 4:11; Matthew 13:11; Luke 8:10) alone in the Gospels, but in Paul 21 times and in the Revelation 4 times. It is frequent in Daniel and O.T. Apocrypha. Matthew and Luke use it here in the plural. Matthew and Luke add the word to know (μυστηριον — gnōnai), but Mark‘s presentation covers a wider range than growing knowledge, the permanent possession of the mystery even before they understand it. The secret is no longer hidden from the initiated. Discipleship means initiation into the secret of God‘s kingdom and it will come gradually to these men. [source]
Mark 4:11 But unto them that are without [γνωναι]
Peculiar to Mark, those outside our circle, the uninitiated, the hostile group like the scribes and Pharisees, who were charging Jesus with being in league with Beelzebub. Luke 8:10 has “to the rest” Without the key the parables are hard to understand, for parables veil the truth of the kingdom being stated in terms of another realm. Without a spiritual truth and insight they are unintelligible and are often today perverted. The parables are thus a condemnation on the wilfully blind and hostile, while a guide and blessing to the enlightened.That (εκεινοις — hina). Mark has the construction of the Hebrew “lest” of Isaiah 6:9. with the subjunctive and so Luke 8:10, while Matthew 13:13 uses causal ινα — hoti with the indicative following the lxx. See notes on Matthew 13:13 for the so-called causal use of οτι — hina Gould on Mark 4:12 has an intelligent discussion of the differences between Matthew and Mark and Luke. He argues that Mark here probably “preserves the original form of Jesus‘ saying.” God ironically commands Isaiah to harden the hearts of the people. If the notion of purpose is preserved in the use of ινα — hina in Mark and Luke, there is probably some irony also in the sad words of Jesus. If ινα — hina is given the causative use of ινα — hoti in Matthew, the difficulty disappears. What is certain is that the use of parables on this occasion was a penalty for judicial blindness on those who will not see. [source]
Mark 4:11 That [εκεινοις]
Mark has the construction of the Hebrew “lest” of Isaiah 6:9. with the subjunctive and so Luke 8:10, while Matthew 13:13 uses causal ινα — hoti with the indicative following the lxx. See notes on Matthew 13:13 for the so-called causal use of οτι — hina Gould on Mark 4:12 has an intelligent discussion of the differences between Matthew and Mark and Luke. He argues that Mark here probably “preserves the original form of Jesus‘ saying.” God ironically commands Isaiah to harden the hearts of the people. If the notion of purpose is preserved in the use of ινα — hina in Mark and Luke, there is probably some irony also in the sad words of Jesus. If ινα — hina is given the causative use of ινα — hoti in Matthew, the difficulty disappears. What is certain is that the use of parables on this occasion was a penalty for judicial blindness on those who will not see. [source]
Luke 8:4 By a parable [δια παραβολης]
Mark 4:2 says “in parables” as does Matthew 13:3. This is the beginning of the first great group of parables as given in Mark 4:1-34 and Matthew 13:1-53. There are ten of these parables in Mark and Matthew and only two in Luke 8:4-18 (The Sower and the Lamp, Luke 8:16) though Luke also has the expression “in parables” (Luke 8:10). See notes on Matthew 13 and notes on Mark 4 for discussion of the word parable and the details of the Parable of the Sower. Luke does not locate the place, but he mentions the great crowds on hand, while both Mark and Matthew name the seaside as the place where Jesus was at the start of the series of parables. [source]
John 12:40 He hath blinded, etc. []
These words of Isaiah are repeated five times in the New Testament as the description of the Jewish people in its latest stage of decay. Matthew 13:13; Mark 4:12; Luke 8:10; John 12:40; Acts 28:26. [source]
John 12:40 He hath blinded [τετυπλωκεν]
Perfect active indicative of τυπλοω — tuphloō old causative verb to make blind (from τυπλος — tuphlos blind), in N.T. only here, 2 Corinthians 4:4; 1 John 2:11. He hardened First aorist active indicative of πωροω — pōroō a late causative verb (from πωρος — pōros hard skin), seen already in Mark 6:52, etc. This quotation is from Isaiah 6:10 and differs from the lxx. Lest they should see Negative purpose clause with ινα μη — hina mē instead of μηποτε — mēpote (never used by John) of the lxx. Matthew (Matthew 13:15) has μηποτε — mēpote and quotes Jesus as using the passage as do Mark (Mark 4:12) and Luke (Luke 8:10). Paul quotes it again (Acts 28:26) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Matthew 13:15) has συνωσιν — sunōsin where John has νοησωσιν — noēsōsin (perceive), and both change from the subjunctive to the future (και ιασομαι — kai iasomai), “And I should heal them.” John has here στραπωσιν — straphōsin (second aorist passive subjunctive of στρεπω — strephō) while Matthew reads επιστρεπσωσιν — epistrepsōsin (first aorist active of επιστρεπω — epistrephō). [source]
Acts 28:26 Say [ειπον]
Second aorist active imperative instead of the old form ειπε — eipe The quotation is from Isaiah 6:9, Isaiah 6:10. This very passage is quoted by Jesus (Matthew 13:14, Matthew 13:15; Mark 4:12; Luke 8:10) in explanation of his use of parables and in John 12:40 the very point made by Paul here, “the disbelief of the Jews in Jesus” (Page). See note on Matthew 13:14 for discussion of the language used. Here the first time (“go to this people and say”) does not occur in Matthew. It is a solemn dirge of the doom of the Jews for their rejection of the Messiah foreseen so long ago by Isaiah. [source]

What do the individual words in Luke 8:10 mean?

- And He said To you it has been given to know the mysteries of the kingdom - of God to however [the] rest [it is] in parables so that Seeing not may they see and hearing may they understand
δὲ εἶπεν Ὑμῖν δέδοται γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ Θεοῦ τοῖς δὲ λοιποῖς ἐν παραβολαῖς ἵνα Βλέποντες μὴ βλέπωσιν Καὶ ἀκούοντες συνιῶσιν

  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
εἶπεν  He  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
Ὑμῖν  To  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
δέδοται  it  has  been  given 
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular
Root: διδῶ 
Sense: to give.
γνῶναι  to  know 
Parse: Verb, Aorist Infinitive Active
Root: γινώσκω  
Sense: to learn to know, come to know, get a knowledge of perceive, feel.
μυστήρια  mysteries 
Parse: Noun, Accusative Neuter Plural
Root: μυστήριον  
Sense: hidden thing, secret, mystery.
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.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
λοιποῖς  [the]  rest 
Parse: Adjective, Dative Masculine Plural
Root: λοιπός  
Sense: remaining, the rest.
ἐν  [it  is]  in 
Parse: Preposition
Root: ἐν 
Sense: in, by, with etc.
παραβολαῖς  parables 
Parse: Noun, Dative Feminine Plural
Root: παραβολή  
Sense: a placing of one thing by the side of another, juxtaposition, as of ships in battle.
ἵνα  so  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
Βλέποντες  Seeing 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: βλέπω  
Sense: to see, discern, of the bodily eye.
βλέπωσιν  may  they  see 
Parse: Verb, Present Subjunctive Active, 3rd Person Plural
Root: βλέπω  
Sense: to see, discern, of the bodily eye.
ἀκούοντες  hearing 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: ἀκουστός 
Sense: to be endowed with the faculty of hearing, not deaf.
συνιῶσιν  may  they  understand 
Parse: Verb, Present Subjunctive Active, 3rd Person Plural
Root: συνίημι 
Sense: to set or bring together.