Even that which he seemeth to have - Or rather, even what he hath. Ὁ δοκει εχειν, rendered by our common version, what he seemeth to have, seems to me to contradict itself. Let us examine this subject a little.

1. To seem to have a thing, is only to have it in appearance, and not in reality; but what is possessed in appearance only can only be taken away in appearance; therefore on the one side there is no gain, and on the other side no loss. On this ground, the text speaks just nothing.

2. It is evident that ὁ δοκει εχειν, what he seemeth to have, here, is equivalent to ὁ εχει, what he hath, in the parallel places, Mark 4:25; Matthew 13:12; Matthew 25:29; and in Luke 19:26.

3. It is evident, also, that these persons had something which might be taken away from them. For

1. The word of God, the Divine seed, was planted in their hearts.

2. It had already produced some good effects; but they permitted the devil, the cares of the world, the desire of riches, and the love of pleasure, to destroy its produce.

4. The word δοκειν is often an expletive: so Xenophon in Hellen, vi. ὁτι εδοκει πατικος φιλος αυτοις, Because he seemed to be (i.e. Was) their father's friend. So in his Oeeon. Among the cities that seemed to be (δοκουσαις, actually were) at war. So Athenaeus, lib. vi. chap. 4. They who seemed to be (δοκουντες, who really were) the most opulent, drank out of brazen cups.

5. It often strengthens the sense, and is thus used by the very best Greek writers. Ulpian, in one of his notes on Demosthenes' Orat. Olinth. 1, quoted by Bishop Pearce, says expressly, το δοκειν ου παντως επι αμφιβολου ταττουσιν οἱ παλαιοι, αλλα πολλακις και επι του αληθευειν. The word δοκειν is used by the ancients to express, not always what is doubtful, but oftentimes what is true and certain. And this is manifestly its meaning in Matthew 3:9; Luke 22:24; John 5:39; 1 Corinthians 7:40; 1 Corinthians 10:12; 1 Corinthians 11:16; Galatians 2:9; Philippians 3:4; and in the text. See these meanings of the word established beyond the possibility of successful contradiction, in Bishop Pearce's notes on Mark 10:42, and in Kypke in loc. See also the notes on Matthew 13:12 (note).

Take heed therefore how ye hear,.... That ye hear not in a careless and negligent manner, since what truths and doctrines ye now hear with the ear, are to be preached by you unto others:

for whosoever hath; that is, hath knowledge of the doctrines of the Gospel, and hath gifts and abilities to preach them to others:

to him shall be given; more knowledge, and by using his gifts they shall be increased:

but he that hath not; true, solid, spiritual knowledge of divine things, though he has had considerable advantages and opportunities of learning it, as the apostles especially had:

from him shall be taken, even that which he seemeth to have; or "that which he thinks he has", as the Syriac version renders it; that which he seemed to others to have, or thought himself he had: the knowledge he had of truth, and which was rather a show of knowledge than real, shall be taken from him; his seeming gifts and parts shall die, and vanish away, and he shall be left to fall into ignorance, error, and heresy. Observe that this is to be understood not of internal grace, and experimental knowledge, but of speculative notions of the Gospel, and of external gifts; and so furnishes out no argument against the final perseverance of real saints; See Gill on Matthew 13:12. See Gill on Matthew 25:29.

How ye hear (τῶς)

The manner of hearing. Mark has τί, what ye hear; the matter.

Seemeth (δοκεῖ)

Peculiar to Luke. Rev. renders "thinketh he hath," as James 1:26, on which see note. Wyc., guesseth; Tynd., supposeth.

{3} Take {f} heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that {g} which he seemeth to have.

(3) Heavenly gifts are lost when one is sparing with them, and increase when one is liberal with them.

(f) That is, with what minds you come to hear the word, and how you behave yourselves when you have heard it.

(g) Either to himself, or to others, or to both: for there are none so proud as these fellows, if it were possible to see those things which they disguise: neither are there those that deceive the simple more than they do.

8:18 Take heed. Mark says, Take heed 'what' you hear (Mr 4:24); Luke, 'how' you hear. What we hear depends on how we hear; i.e. our attention and honesty.

8:18 The word commonly translated seemeth, wherever it occurs, does not weaken, but greatly strengthens the sense. Mt 13:12; Mr 4:25; Lu 19:26.

seemeth...: or, thinketh that he hath

18. how ye-in Mr 4:24, "what ye hear." The one implies the other. The precept is very weighty.

seemeth to have-or, "thinketh that he hath" (Margin). The "having" of Mt 13:12 (on which see), and this "thinking he hath," are not different. Hanging loosely on him, and not appropriated, it is and is not his.

8:4-21 There are many very needful and excellent rules and cautions for hearing the word, in the parable of the sower, and the application of it. Happy are we, and for ever indebted to free grace, if the same thing that is a parable to others, with which they are only amused, is a plain truth to us, by which we are taught and governed. We ought to take heed of the things that will hinder our profiting by the word we hear; to take heed lest we hear carelessly and slightly, lest we entertain prejudices against the word we hear; and to take heed to our spirits after we have heard the word, lest we lose what we have gained. The gifts we have, will be continued to us or not, as we use them for the glory of God, and the good of our brethren. Nor is it enough not to hold the truth in unrighteousness; we should desire to hold forth the word of life, and to shine, giving light to all around. Great encouragement is given to those who prove themselves faithful hearers of the word, by being doers of the work. Christ owns them as his relations.