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Commentary on Luke 8 verses 4–21
The former paragraph began with an account of Christ's industry in preaching (Luk 8:1); this begins with an account of the people's industry in hearing, Luk 8:4. He went into every city, to preach; so they, one would think, should have contented themselves to hear him when he came to their own city (we know those that would); but there were those here that came to him out of every city, would not stay till he came to them, nor think that they had enough when he left them, but met him when he was coming towards them, and followed him when he was going from them. Nor did he excuse himself from going to the cities with this, that there were some from the cities that came to him; for, though there were, yet the most had not zeal enough to bring them to him, and therefore such is his wonderful condescension that he will go to them; for he is found of those that sought him not, Isa 65:1.
Here was, it seems, a vast concourse, much people were gathered together, abundance of fish to cast their net among; and he was as ready and willing to teach as they were to be taught. Now in these verses we have,
I. Necessary and excellent rules and cautions for hearing the word, in the parable of the sower and the explanation and application of it, all which we had twice before more largely. When Christ had put forth this parable, 1. The disciples were inquisitive concerning the meaning of it, Luk 8:9. They asked him, What might this parable be? Note, We should covet earnestly to know the true intent, and full extent, of the word we hear, that we may be neither mistaken nor defective in our knowledge. 2. Christ made them sensible of what great advantage it was to them that they had opportunity of acquainting themselves with the mystery and meaning of his word, which others had not: Unto you it is given, Luk 8:10. Note, Those who would receive instruction from Christ must know and consider what a privilege it is to be instructed by him, what a distinguishing privilege to be led into the light, such a light, when others are left in darkness, such a darkness. 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 enlightened and governed, and into the mould of which we are delivered.
Now from the parable itself, and the explication of it, observe,
(1.)The heart of man is as soil to the seed of God's word; it is capable of receiving it, and bringing forth the fruits of it; but, unless that seed be sown in it, it will bring forth nothing valuable. Or care therefore must be to bring the seed and the soil together. To what purpose have we the seed in the scripture, if it be not sown? And to what purpose have we the soil in our own hearts, if it be not sown with that seed?
(2.)The success of the seeding is very much according to the nature and temper of the soil, and as that is, or is not, disposed to receive the seed. The word of God is to us, as we are, a savour of life unto life, or of death unto death.
(3.)The devil is a subtle and spiteful enemy, that makes it his business to hinder our profiting by the word of God. He takes the word out of the hearts of careless hearers, lest they should believe and be saved, Luk 8:12. This is added here to teach us, [1.] That we cannot be saved unless we believe. The word of the gospel will not be a saving word to us, unless it be mixed with faith. [2.] That therefore the devil does all he can to keep us from believing, to make us not believe the word when we read and hear it; or, if we heed it for the present, to make us forget it again, and let it slip (Heb 2:1); or, if we remember it, to create prejudices in our minds against it, or divert our minds from it to something else; and all is lest we should believe and be saved, lest we should believe and rejoice, while he believes and trembles.
(4.)Where the word of God is heard carelessly there is commonly a contempt put upon it too. It is added here in the parable that the seed which fell by the way-side was trodden down, Luk 8:5. They that wilfully shut their ears against the word do in effect trample it under their feet; they despise the commandment of the Lord.
(5.)Those on whom the word makes some impressions, but they are not deep and durable ones, will show their hypocrisy in a time of trial; as the seed sown upon the rock, where it gains no root, Luk 8:13. These for awhile believe a little while; their profession promises something, but in time of temptation they fall away from their good beginnings. Whether the temptation arises from the smiles or the frowns, of the world, they are easily overcome by it.
(6.)The pleasures of this life are as dangerous and mischievous thorns to choke the good seed of the word as any other. This is added here (Luk 8:14), which was not in the other evangelists. Those that are not entangled in the cares of this life, nor inveigled with the deceitfulness of riches, but boast that they are dead to them, may yet be kept from heaven by an affected indolence, and the love of ease and pleasure. The delights of sense may ruin the soul, even lawful delights, indulged, and too much delighted in.
(7.)It is not enough that the fruit be brought forth, but it must be brought to perfection, it must be fully ripened. If it be not, it is as if there was no fruit at all brought forth; for that which in Matthew and Mark is said to be unfruitful is the same that here is said to bring forth none to perfection. For factum non dicitur quod non perseverat - perseverance is necessary to the perfection of a work.
(8.)The good ground, which brings forth good fruit, is an honest and good heart, well disposed to receive instruction and commandment (Luk 8:15); a heart free from sinful pollutions, and firmly fixed for God and duty, an upright heart, a tender heart, and a heart that trembles at the word, is an honest and good heart, which, having heard the word, understands it (so it is in Matthew), receives it (so it is in Mark), and keeps it (so it is here), as the soil not only receives, but keeps, the seed; and the stomach not only receives, but keeps, the food or physic.
(9.)Where the word is well kept there is fruit brought forth with patience. This also is added here. There must be both bearing patience and waiting patience; patience to suffer the tribulation and persecution which may arise because of the word; patience to continue to the end in well-doing.
(10.)In consideration of all this, we ought to take heed how we hear (Luk 8:18); take heed of those things that will hinder our profiting by the word we hear, watch over our hearts in hearing, and take heed lest they betray us; take heed lest we hear carelessly and slightly, lest, upon any account, we entertain prejudice against the word we hear; and take heed to the frame of our spirits after we have heard the word, lest we lose what we have gained.
II. Needful instructions given to those that are appointed to preach the word, and to those also that have heard it. 1. Those that have received the gift must minister the same. Ministers that have the dispensing of the gospel committed to them, people that have profited by the word and are thereby qualified to profit others, must look upon themselves as lighted candles: ministers must in solemn authoritative preaching, and people in brotherly familiar discourse, diffuse their light, for a candle must not be covered with a vessel nor put under a bed, Luk 8:16. Ministers and Christians are to be lights in the world, holding forth the word of life. Their light must shine before men; they must not only be good, but do good. 2. We must expect that what is now done in secret, and from unseen springs, will shortly be manifested and made known, Luk 8:17. What is committed to you in secret should be made manifest by you; for your Master did not give you talents to be buried, but to be traded with. Let that which is now hid be made known; for, if it be not manifested by you, it will be manifested against you, will be produced in evidence of your treachery. 3. The gifts we have will either be continued to us, or taken from us, according as we do, or do not, make use of them for the glory of God and the edification of our brethren: Whosoever hath, to him shall be given, Luk 8:18. He that hath gifts, and does good with them, shall have more; he that buries his talent shall lose it. From him that hath not shall be taken away even that which he hath, so it is in Mark; that which he seemeth to have, so it is in Luke. Note, The grace that is lost was but seeming grace, was never true. Men do but seem to have what they do not use, and shows of religion will be lost and forfeited. They went out from us, because they were not of us, Jo1 2:19. Let us see to it that we have grace in sincerity, the root of the matter found in us; that is a good part which shall never be taken away from those that have it.
III. Great encouragement given to those that prove themselves faithful hearers of the word, by being doers of the work, in a particular instance of Christ's respect to his disciples, in preferring them even before his nearest relations (Luk 8:19-21), which passage of story we had twice before. Observe, 1. What crowding there was after Christ. There was no coming near for the throng of people that attended him, who, though they were crowded very so much, would not be crowded out from his congregation. 2. Some of his nearest kindred were least solicitous to hear him preach. Instead of getting within, as they might easily have done if they had come in time, desiring to hear him, they stood without, desiring to see him; and, probably, out of a foolish fear, lest he should spend himself with too much speaking, designing nothing but to interrupt him, and oblige him to break off. 3. Jesus Christ would rather be busy at his work than conversing with his friends. He would not leave his preaching, to speak with his mother and his brethren, for it was his meat and drink to be so employed. 4. Christ is pleased to own those as his nearest and dearest relations that hear the word of God and do it; they are to him more than his mother and brethren.
Our Lord had left His kinsfolk according to the flesh, and was occupied in His Father's teaching. But when they began to feel His absence, they came unto Him, as it is said, Then came unto him his mother and his brethren. When you hear of our Lord's brethren you must include also the notions of piety and grace. For no one in regard of His divine nature is the brother of the Saviour, (for He is the Only-begotten,) but He has, by the grace of piety, made us partakers in His flesh and His blood, and He who is by nature God has become our brother.
His brethren thought that when He heard of their presence He would send away the people, from respect to His mother's name, and from His affection towards her, as it follows, And it was told him, Thy mother and thy brethren stand without.
His brethren thought that when He heard of their presence He would send away the people, from respect to His mother's name, and from His affection towards her, as it follows, And it was told him, Your mother and your brethren stand without.
Intimacy with the Lord is not explained in terms of kinship according to the flesh, but it is achieved by cheerful willingness in doing the will of God.
The moral teacher who gives himself an example to others, when about to enjoin upon others, that he who has not left father and mother, is not worthy of the Son of God, first submits Himself to this precept, not that He denies the claims of filial piety, (for it is His own sentence, He that knoweth not his father and mother shall die the death,) but because He knows that He is more bound to obey His Father's mysteries than the feelings of His mother. Nor however are His parents harshly rejected, but the bonds of the mind are shown to be more sacred than those of the body. Therefore in this place He does not disown His mother, (as some heretics say, eagerly catching at His speech,) since she is also acknowledged from the cross; but the law of heavenly ordinances is preferred to earthly affection.
In a mystical sense he ought not to stand without, who was seeking Christ. Hence also that saying, Come unto him, and be enlightened (Ps. 34:6. Vulg.). For if they stand without, not even parents themselves are acknowledged; and perhaps for our example they are not. How are we acknowledged by Him if we stand without? That meaning also is not unreasonable, because by the figure of parents He points to the Jews of whom Christ was born, (Rom. 9:5.) and thought the Church to be preferred to the synagogue.
(Hom. 44. in Matt.) Think what it was, when the whole people stood by, and were hanging upon His mouth, (for His teaching had already begun,) to withdraw Him away from them. Our Lord accordingly answers as it were rebuking them, as it follows, And he answered and said unto them, My mother and my brethren are they which hear the word of God, and do it, &c.
(Hom. 41. in Matt.) Now He does not say this by way of reproof to His mother, but to greatly assist her, for if He was anxious for others to beget in them a just opinion of Himself, much more was He for His mother. And He had not raised her to such a height if she were always to expect to be honoured by Him as a son, and never to consider Him as her Lord.
Hence also His mother, when she is seemingly not acknowledged, is said to be standing outside, because clearly the Synagogue is not recognized by its Author, since, while holding to the observance of the Law, it lost spiritual understanding, and fixed itself outside in guarding the letter.
But those who are said to be our Lord's brethren according to the flesh, you must not imagine to be the children of the blessed Mary, the mother of God, as Helvidius thinks, nor the children of Joseph by another wife, as some say, but rather believe to be their kinsfolk.
They then who hear the word of God and do it, are called the mother of our Lord, because they daily in their actions or words bring Him forth as it were in their inmost hearts; they also are His brethren where they do the will of His Father, Who is in heaven.
For they cannot enter within when He is teaching whose words they refuse to understand spiritually. But the multitude went before and entered into the house, because when the Jews rejected Christ the Gentiles flocked to Him. But those who stand without, wishing to see Christ, are they, who not seeking a spiritual sense in the law, have placed themselves without to guard the letter of it, and as it were rather compel Christ to go out, to teach them earthly things, than consent to enter in themselves to learn spiritual things.
However, his mother and brothers came to him and could not reach him because of the crowd. The brothers of the Lord are neither the sons of the blessed ever-virgin Mary according to Helvidius, nor the sons of Joseph from another wife according to some, but rather they should be understood to be his relatives, as we have discussed above. Surely, when the Lord, requested by his mother and brothers, refrains from leaving his duty of preaching the word, he is not rejecting the obligations of maternal piety, for the commandment is, "Honor your father and mother" (Exodus 20); but he demonstrates that he owes more to his Father’s mysteries than to maternal affections, recommending to us by example what he commands by word, “Whoever loves father or mother more than me is not worthy of me” (Matthew 10). He does not disdain his brothers out of disrespect, but by preferring spiritual work over carnal kinship, he teaches that the bond of hearts is more religious than that of bodies. Mystically, however, this reading is in harmony with the higher one, where it is said about the Jews who only look at the letter of the law: “And whoever does not have, even what he thinks he has will be taken from him.” For the mother and brothers of Jesus represent the synagogue from whose flesh he was born, and the people of the Jews: who, while the Savior is teaching within, coming cannot enter because they neglect to understand his spiritual teachings. For the crowd preoccupying indeed enters his house, because while Judea was differing, the gentiles flocked to Christ, and they drank in the internal mysteries of life, the closer in faith, the more capacious in mind. Thus, the Psalm says: “Come to him, and be enlightened” (Psalm 34).
But some take this to mean that certain men, hating Christ's teaching, and mocking at Him for His doctrine, said, Thy mother and thy brethren stand without wishing to see thee; as if thereby to show His meanness of birth. And He therefore knowing their hearts gave them this answer, that meanness of birth harms not, but if a man, though of low birth, hear the word of God, He reckons him as His kinsman. Because however hearing only saves no one, but rather condemns, He adds, and doeth it; for it becomes us both to hear and to do. But by the word of God He means His own teaching, for all the words which He Himself spake were from His Father.
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SUMMARY
Luke 8:19 presents a seemingly simple scene: Jesus' mother and brothers arrive, seeking to speak with Him, but are physically obstructed by the immense crowd surrounding Him. This brief interlude, however, serves as a pivotal narrative device, setting the stage for Jesus' profound redefinition of family, shifting the emphasis from biological ties to spiritual kinship based on hearing and obeying the word of God. It highlights both the overwhelming popularity of Jesus' ministry and the deeper spiritual truths He consistently sought to convey.
CONTEXT
Literary Context: Luke 8:19 is strategically placed within a section of Luke's Gospel that emphasizes Jesus' public teaching and the varied responses to His message. Immediately preceding this verse, Jesus has delivered the Parable of the Sower and its explanation, followed by the teaching on the Parable of the Lamp on a Stand, which underscores the importance of hearing and acting upon God's word. The arrival of His family and their inability to reach Him directly creates a natural segue for Jesus to articulate who truly constitutes His family—those who hear and do the word of God, a concept directly linked to the preceding parables. This narrative flow establishes a clear thematic connection between listening to God's word and spiritual belonging.
Historical & Cultural Context: In first-century Jewish society, family (the mishpachah) was the foundational social unit, carrying immense importance for identity, status, and security. Biological kinship was paramount. Rabbis and teachers often gathered disciples, but the concept of a spiritual family superseding biological ties would have been radical. The "press" or "multitude" (Greek ochlos) surrounding Jesus was a common feature of His ministry, reflecting the widespread public interest in His teachings and miracles. People flocked to Him from all regions, creating dense crowds that often made physical movement difficult, as seen in instances like the healing of the woman with the issue of blood in Luke 8:43-48. This constant throng underscores the extraordinary impact Jesus had on society.
Key Themes: This verse contributes significantly to several key themes in Luke's Gospel. Firstly, it highlights the demands and popularity of Jesus' ministry, showing how His public work often overshadowed personal relationships. Secondly, it introduces the theme of redefined kinship, setting the stage for Jesus' revolutionary teaching in Luke 8:21 that spiritual obedience is more significant than biological lineage. This theme is also echoed in Matthew 12:46-50 and Mark 3:31-35. Thirdly, it subtly reinforces the importance of hearing and doing the word of God, a central message throughout Luke 8, demonstrating that true relationship with Christ is predicated on active discipleship, not mere proximity or familial connection.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 8:19 masterfully employs several literary devices to convey its message. Foreshadowing is evident as the physical barrier created by the crowd directly precedes and sets the stage for Jesus' redefinition of family in Luke 8:21. The inability of His biological family to reach Him physically foreshadows the spiritual truth that true kinship with Christ transcends mere bloodlines. Symbolism is also at play, with the "press" or "crowd" symbolizing the overwhelming demands of Jesus' public ministry and, more broadly, the human condition's spiritual hunger that drew so many to Him. The physical obstruction itself becomes a symbol of the spiritual divide that can exist even within families, emphasizing that proximity does not equate to true connection. Furthermore, there is a subtle Contrast between the physical inability of His family to reach Him and the spiritual accessibility Jesus offers to all who hear and obey God's word. This contrast underscores the shift from an earthly, biological understanding of family to a heavenly, spiritual one.
THEOLOGICAL AND THEMATIC CONNECTIONS
The arrival of Jesus' family and their inability to reach Him due to the crowd is not merely a logistical detail but a profound theological setup. It prompts Jesus to articulate a radical redefinition of family, shifting the emphasis from natural, biological ties to spiritual kinship forged through obedience to God's word. This reorientation challenges the deeply ingrained cultural values of the time, asserting that spiritual relationship with God, demonstrated through hearing and doing His will, takes precedence over all other human relationships. It underscores the universal call to discipleship, making it clear that true belonging in God's family is open to all who respond in faith and obedience, regardless of their earthly lineage or social standing. This foundational truth elevates the importance of spiritual commitment above all else, inviting believers into a new, divine family.
REFLECTION AND APPLICATION
Luke 8:19, especially when viewed in light of Jesus' subsequent teaching, offers profound insights for contemporary believers. It challenges us to examine our own priorities and understanding of "family." While honoring and loving our biological families is a biblical command, Jesus here elevates the spiritual family—those united by faith and obedience to God's will—to a preeminent position. This calls us to prioritize our relationship with God and our fellow believers, recognizing that our truest and most enduring kinship is found in Christ. It reminds us that access to Jesus is not based on physical proximity, social status, or bloodline, but on a spiritual connection through hearing and doing His word. This passage encourages a deep, active commitment to discipleship, urging us to be not just hearers of the word, but doers, allowing God's truth to transform our lives and shape our relationships. It also speaks to the enduring appeal of Christ; just as the crowds pressed in on Him then, people today are still drawn to Him, seeking truth, healing, and hope that only He can provide.
Questions for Reflection
FAQ
Why couldn't Jesus' mother and brothers reach Him?
Answer: They could not reach Jesus because of the "press," which refers to the immense and dense crowd surrounding Him. Jesus' ministry was incredibly popular, and people from all walks of life flocked to hear His teachings and witness His miracles. This created such a throng that it was physically impossible for His family to get through to Him directly, highlighting the overwhelming demands of His public ministry. This physical barrier then served as a powerful setup for Jesus' teaching on spiritual family.
Who were Jesus' "brethren" mentioned in this verse?
Answer: The "brethren" (Greek adelphoi) mentioned here refer to Jesus' biological half-brothers, the sons of Mary and Joseph born after Jesus. The New Testament mentions them by name elsewhere, such as James, Joseph, Simon, and Judas (Matthew 13:55). While they were initially skeptical of Jesus' ministry (John 7:5), some, like James, later became prominent leaders in the early church (Acts 15:13).
CHRIST-CENTERED FULFILLMENT
Luke 8:19, while seemingly a simple narrative detail, profoundly points to the Christ-centered redefinition of humanity's relationship with God. Jesus, as the incarnate Son, came not merely to establish an earthly kingdom or to prioritize biological lineage, but to inaugurate a new spiritual family. His inability to be reached by His earthly family due to the "press" foreshadows the greater truth that His ultimate mission was to break down all barriers—physical, social, and spiritual—to bring humanity into a relationship with God through Himself. He is the one who, through His sacrifice on the cross, makes it possible for anyone, regardless of their earthly background, to become a child of God by faith (John 1:12). The "press" that once separated His family from Him is overcome by the spiritual accessibility He offers to all who hear and obey His word, establishing a new covenant family united not by blood, but by the Spirit (Romans 8:14-17). This passage, therefore, underscores Jesus' role as the head of this new, universal family of believers, demonstrating that true kinship is found solely in Him and His finished work, inviting all to enter into this glorious relationship through faith (Ephesians 2:19-20).