The disciples have just asked Jesus why he teaches the crowds in parables. Jesus explains that while the disciples have been given knowledge of the kingdom's mysteries, others have not, and he quotes Isaiah's prophecy about people who see but don't perceive and hear but don't understand. He contrasts the disciples' blessed position with those who remain spiritually blind and deaf, noting that many prophets and righteous people longed to see and hear what the disciples now experience. Jesus then proceeds to explain the parable of the sower, which he had just told the crowds, detailing how different types of soil represent various responses to the word of the kingdom. Jesus is addressing his disciples.
[16] But blessed are your eyes for they see, and your ears for they hear; [17] for assuredly, I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it.
[18] “Therefore hear the parable of the sower: [19] When anyone hears the word of the kingdom, and does not understand it, then the wicked one comes and snatches away what was sown in his heart. This is he who received seed by the wayside. [20] But he who received the seed on stony places, this is he who hears the word and immediately receives it with joy; [21] yet he has no root in himself, but endures only for a while. For when tribulation or persecution arises because of the word, immediately he stumbles. [22] Now he who received seed among the thorns is he who hears the word, and the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. [23] But he who received seed on the good ground is he who hears the word and understands it, who indeed bears fruit and produces: some a hundredfold, some sixty, some thirty.”
Paul has been addressing the tension between God's promises to Israel and the reality that many Israelites have rejected the gospel while Gentiles have embraced it. He establishes that God's word has not failed because not all physical descendants of Abraham are children of the promise, using examples of Isaac and Jacob to demonstrate God's sovereign choice in election. Paul anticipates objections about divine justice, arguing that God has the right as Creator to show mercy to whom He wills and to harden whom He wills, just as a potter has authority over clay. He defends God's righteousness in making these choices according to His purposes, not human merit or works. Paul is addressing the Roman church, which included both Jewish and Gentile believers experiencing tensions over their respective roles in God's plan.
[17] For the Scripture says to the Pharaoh, “For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth.” [18] Therefore He has mercy on whom He wills, and whom He wills He hardens.
[19] You will say to me then, “Why does He still find fault? For who has resisted His will?” [20] But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, “Why have you made me like this?” [21] Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?
[22] What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared for destruction, [23] and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory, [24] even us whom He called, not of the Jews only, but also of the Gentiles?
[25] As He says also in Hosea:
“I will call them My people, who were not My people,
And her beloved, who was not beloved.”
[26] “Andit shall come to pass in the place where it was said to them,
‘You are not My people,’
There they shall be called sons of the living God.”
[27] Isaiah also cries out concerning Israel:
“Though the number of the children of Israel be as the sand of the sea,
The remnant will be saved.