Matthew 13:20
in Matthew 13The seed sown on rocky ground is the one who hears the word and at once receives it with joy.
BSB
The same verse in ASV and KJV ▾
ASV
And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it;
KJV
But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;
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This verse in Matthew 13
Commentary
14 notes on this verseNote, It is possible we may be a great deal better than some others, and yet not be so good as we should be; may go beyond our neighbours, and yet come short of heaven. Now observe, concerning these hearers that are represented by the stony ground, First, How far they went.
This site's exposition
with joy receiveth it
on Matthew 13:20-21
The stony ground hearer receives the word with joy and dureth for a while, and the bench reads the failure not in the initial response, which is genuine and glad, but in the shallow root, no depth of earth beneath the emotion to sustain it under tribulation or persecution. Barnes and Henry both note this hearer is the hardest to distinguish from the good ground in the early going, since the outward signs of reception look identical until the sun of testing rises.
The record, by era
The Church Fathers4 voices
Not all the Gospel writers use the same terms in reporting this parable. Matthew wrote of "the evil one," Mark of "Satan," and Luke of "the devil." The phrases "by the wayside" and "in the path" are not quite the same thing. Weigh in the allusion of the statement "I am the way." Both Matthew and Mark say, most felicitously, that the word was sowed "on stony ground," not upon a "stone."Now to all that which is "by the wayside," the words "those who do not understand" apply. But to the good ground these words apply: "This is he who hears the word and understands it." Perhaps then those seeds that fall "on stony ground" and those that fall "among thorns" fall between the people without knowledge and those who understand. This then is an exhortation to meditate diligently upon the faculty of perception. If the seed of the one who is dense is snatched away, the seed of intellect ought to be taken up and covered in the ground of memory, so that it may spread forth roots and may not be found naked or snatched away by the spirits of wickedness.
It follows, That which is sown upon the rock, is he that heareth the word, &c. For the seed or word of God, which is sown in the rock, that is, in the hard and untamed heart, can bring forth no fruit, inasmuch as its hardness is great, and its desire of heavenly things small; and because of this great hardness, it has no root in itself.
He comes, the wicked one, and snatches away what was sown in his heart; this is the one who was sown along the path. And as for the one sown on rocky ground, this is the one who hears the word and immediately receives it with joy, yet he has no root in himself, but endures for a while, and when tribulation or persecution arises on account of the word, immediately he falls away. The wicked one snatches away the good seed.
A commentator
John ChrysostomHomily on the Gospel of Matthew 44 · Written in the 5th century.
proposed
"That which is sown upon the stony places," saith He, "the same is he that heareth the word, and anon with joy receiveth it. Yet hath he not root in himself, but dureth for a while; but when tribulation or persecution ariseth because of the word, by and by he is offended! When any one," so He saith, "heareth the word of truth and understandeth it not, then cometh the wicked one, and catcheth that which was sown out of his heart. This is he that is sown by the wayside." Now it is not the same thing for the doctrine to wither away, when no man is evil entreating, or disturbing its foundations, as when temptations press upon one. But they that are likened to the thorns, are much more inexcusable than these. In order then that none of these things may befall us, let us by zeal and continual remembrance cover up the things that are told us. For though the devil do catch them away, yet it rests with us, whether they be caught away; though the plants wither, yet it is not from the heat this takes place (for He did not say, because of the heat it withered, but, "because it had no root"); although His sayings are choked, it is not because of the thorns, but of them who suffer them to spring up. For there is a way, if thou wilt, to check this evil growth, and to make the right use of our wealth. Therefore He said not, "the world," but "the care of the world;" nor "riches," but "the deceitfulness of riches." Let us not then blame the things, but the corrupt mind. For it is possible to be rich and not to be deceived; and to be in this world, and not to be choked with its cares. For indeed riches have two contrary disadvantages; one, care, wearing us out, and bringing a darkness over us; the other, luxury, making us effeminate. And well hath He said, "The deceitfulness of riches." For all that pertains to riches is deceit; they are names only, not attached to things. […]
The Medieval Church1 voice
The second effect is to carry it through to action; hence James 1:22: be doers of the word and not hearers only. Now this effect is impeded by prosperity and by adversity. Concerning him who is impeded by adversity, he says: and he who was …
7 more voices on this verse
The Medieval Church2 voices
He speaks of tribulation because there are many who, when they are hard-pressed by their parents, or by some misfortunes, immediately blaspheme. And of persecution, on account of those who fall into the hands of tyrants.
Take care that rocky ground does not receive the seed and send forth the fruit of good work without the roots of perseverance. For many are pleased by what they hear and propose beginnings of good work; but as soon as they begin to be wearied by adversities, they abandon what they have begun. Rocky ground therefore lacked moisture, which did not bring what had sprouted to the fruit of perseverance. For many, when they hear the word against avarice, detest that same avarice and praise contempt for all things; but as soon as the mind sees what it desires, it forgets what it was praising. Many, when they hear the word against lust, not only do not desire to commit defilements of the flesh, but even blush at those committed; but as soon as the beauty of the flesh appears before their eyes, the mind is so carried away to desires as if nothing had yet been resolved by it against these same desires; and it does condemnable things, which whatever it remembers having done, it has already itself condemned. Often too we are pierced with remorse against sins, and yet after weeping we return to the same sins. So Balaam, having gazed upon the tents of the Israelite people, wept and begged to be made like them in death, saying: Let my soul die the death of the just, and let my last end be like theirs; but as soon as the hour of compunction passed, he burned with the wickedness of avarice. For on account of promised gifts he gave counsel for the death of that people whose death he had wished to resemble; and he forgot what he had lamented, since he was unwilling to extinguish what burned through avarice.
The Puritans and the Awakening2 voices
Here are two parables intended to show that there would be a mixture of good and bad in the gospel church, which would continue till the great separation between them in the judgment day: the parable of the tares put forth (
quarantine:debris (2026-07-29) — unbalanced-parens
But he that receiveth the seed into stony places,....
The Nineteenth Century3 voices
The chapter which these verses begin is remarkable for the number of parables which it contains. Seven striking illustrations of spiritual truth are here drawn by the great head of the church from the book of nature. By so doing he shows us that religious teaching may draw help from everything in creation. Those that would “find out acceptable words” should not forget this.(Eccl 12:10) The parable of the sower, which begins this chapter, is one of those parables which admit of a very wide application. It is being continually verified under our own eyes.
The chapter which these verses begin is remarkable for the number of parables which it contains. Seven striking illustrations of spiritual truth are here drawn by the great head of the church from the book of nature. By so doing he shows us that religious teaching may draw help from everything in creation. Those that would “find out acceptable words” should not forget this.(Eccl 12:10) The parable of the sower, which begins this chapter, is one of those parables which admit of a very wide application. It is being continually verified under our own eyes. Wherever the Word of God is preached or expounded and people are assembled to hear it, the sayings of our Lord in this parable are found to be true. It describes what goes on, as a general rule, in all congregations. Let us learn in the first place, from this parable that the work of the preacher resembles that of the sower. Like the sower, the preacher must sow good seed if he wants to see fruit. He must sow the pure Word of God, and not the traditions of the church or the doctrines of men. Without this, his labor will be vain. He may go to and fro, and seem to say much, and to work much in his weekly round of ministerial duty, but there will be no harvest of souls for heaven, no living results, and no conversions. Like the sower, the preacher must be diligent. He must spare no pains; he must use every possible means to make his work prosper; he must patiently sow beside all waters, and sow in hope. He must “instant in season and out of season,” he must not be deterred by difficulties and discouragements; “he that observeth the wind shall not sow.” No doubt his success does not entirely depend upon his labor and diligence, but without labor and diligence success will not be obtained.(Isa 32:20 2 Tim 4:2 Eccl 11:4 ) Like the sower, the preacher cannot give life.
But he that received the seed into stony places - is he - That is, is a fit emblem of that man who, hearing the Gospel, is affected with its beauty and excellency, and immediately receiveth it with joy - is glad to hear what God has done to make man happy.
The words behind it
18 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ὁ | ho | That which | G3588 → | 19766 times |
| δὲ | de | now | G1161 → | 2765 times |
| ἐπὶ | epi | upon | G1909 → | 883 times |
| τὰ | ta | the | G3588 → | 19766 times |
| πετρώδη | petrode | rocky places | G4075 → | |
| σπαρείς, | spareis | having been sown, | G4687 → | 52 times |
| οὗτός | houtos | this | G3778 → | 1381 times |
| ἐστιν | estin | is | G1510 → | 2333 times |
| ὁ | ho | the [one] | G3588 → | 19766 times |
| τὸν | ton | the | G3588 → | 19766 times |
| λόγον | logon | word | G3056 → | 329 times |
| ἀκούων | akouon | hearing | G191 → | 425 times |
| καὶ | kai | and | G2532 → | 9120 times |
| εὐθὺς | euthus | immediately | G2112 → | 87 times |
| μετὰ | meta | with | G3326 → | 461 times |
| χαρᾶς | charas | joy | G5479 → | 58 times |
| λαμβάνων | lambanon | receiving | G2983 → | 257 times |
| αὐτόν. | auton | it. | G846 → | 5565 times |
ὁThat which
hoG3588 →19766 times
δὲnow
deG1161 →2765 times
ἐπὶupon
epiG1909 →883 times
τὰthe
taG3588 →19766 times
πετρώδηrocky places
petrodeG4075 →
σπαρείς,having been sown,
spareisG4687 →52 times
οὗτόςthis
houtosG3778 →1381 times
ἐστινis
estinG1510 →2333 times
ὁthe [one]
hoG3588 →19766 times
τὸνthe
tonG3588 →19766 times
λόγονword
logonG3056 →329 times
ἀκούωνhearing
akouonG191 →425 times
καὶand
kaiG2532 →9120 times
εὐθὺςimmediately
euthusG2112 →87 times
μετὰwith
metaG3326 →461 times
χαρᾶςjoy
charasG5479 →58 times
λαμβάνωνreceiving
lambanonG2983 →257 times
αὐτόν.it.
autonG846 →5565 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
John 5:35John was a lamp that burned and gave light, and you were willing for a season to bask in his light.
it leads to
- 2 Peter 1:19
We also have the word of the prophets as confirmed beyond doubt. And you will do well to pay attention to it, as to a lamp shining in a dark place, until the day…
- Matthew 11:11
Truly I tell you, among those born of women there has risen no one greater than John the Baptist. Yet even the least in the kingdom of heaven is greater than he.
- John 1:7–8
He came as a witness to testify about the Light, so that through him everyone might believe.
- Matthew 3:5–7
People went out to him from Jerusalem and all Judea and the whole region around the Jordan.
- Luke 1:76–77
And you, child, will be called a prophet of the Most High; for you will go on before the Lord to prepare the way for Him,
- 2 Peter 1:19
Through
2 Chronicles 24:2And Joash did what was right in the eyes of the LORD all the days of Jehoiada the priest.
it leads to
- 2 Chronicles 25:2
And he did what was right in the eyes of the LORD, but not wholeheartedly.
- 2 Chronicles 26:4–5
And he did what was right in the eyes of the LORD, just as his father Amaziah had done.
- 2 Chronicles 24:17–22
After the death of Jehoiada, however, the officials of Judah came and paid homage to the king, and he listened to them.
- 2 Chronicles 25:2
Where this verse is studied
On this page
About Matthew

This page draws on 12 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Gospels; Gregory the Dialogist, Forty Gospel Homilies, Homily 15; J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jerome, Commentary on Matthew; John Chrysostom, Homily on the Gospel of Matthew 44; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, FRAGMENT 291; Remigius of Rheims, Catena Aurea by Aquinas; Theophylact of Ohrid, Commentary on Matthew and Thomas Aquinas, Commentary on Matthew.
