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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.
For a certain woman had exclaimed, "Blessed is the womb that bare Thee, and the paps which Thou hast sucked!" And how else could they have said that His mother and His brethren were standing without? But we shall see more of this in the proper place.
But whenever a dispute arises about the nativity, all who reject it as creating a presumption in favour of the reality of Christ's flesh, wilfully deny that God Himself was born, on the ground that He asked, "Who is my mother, and who are my brethren? " Let, therefore, Apelles hear what was our answer to Marcion in that little work, in which we challenged his own (favourite) gospel to the proof, even that the material circumstances of that remark (of the Lord's) should be considered.
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.
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.
And it was announced to him: “Your mother and your brothers are standing outside, wanting to see you.” The word is inside, the light is inside; whence above: "So that those entering may see the light." So if even parents standing outside are not recognized, and perhaps they are not recognized as an example for our sake, how will we be recognized if we stand outside? For those standing outside wish to see the Lord, who not seeking a spiritual sense in the law, have stationed themselves outside in the guardianship of the letter, and as if they force Christ to go out to teach carnal things, rather than consent to enter to learn spiritual things.
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.
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 8:20 recounts the arrival of Jesus' mother and brothers, who stand outside the crowded teaching venue, seeking to speak with Him. This seemingly simple report serves as a pivotal setup for Jesus' subsequent teaching, where He redefines the concept of true family, shifting the emphasis from biological lineage to spiritual kinship and obedience to God's word. The verse highlights the practical challenges of Jesus' public ministry while foreshadowing a profound theological truth about belonging in the Kingdom of God.
CONTEXT
Literary Context: This verse immediately follows Jesus' teaching on the Parable of the Sower and its interpretation, along with the parable of the lamp on a stand, and a discourse on the importance of hearing and doing the word of God. In Luke 8:15, Jesus emphasizes that those who "hear the word, and keep it, and bring forth fruit with patience" are like the good soil. The arrival of His family in Luke 8:20 and His subsequent response in Luke 8:21 directly illustrates and reinforces this teaching, demonstrating that spiritual affinity, marked by obedience, supersedes even the closest earthly ties. This incident is also paralleled in Matthew 12:46-50 and Mark 3:31-35, indicating its significance across the synoptic Gospels.
Historical & Cultural Context: In ancient Jewish society, family (the mishpachah) was the foundational unit, carrying immense social, economic, and religious significance. Kinship ties were paramount, dictating identity, inheritance, and community standing. To disregard one's biological family, especially a mother, would have been highly unusual and potentially scandalous. Jesus' itinerant ministry often meant He was surrounded by large crowds, making private access difficult. His teachings were delivered publicly, often in homes or open spaces, where people would press in to hear Him. The detail that His family "stand without" suggests the density of the crowd and their inability to reach Him directly, necessitating a message to be conveyed. This setting provides the backdrop for Jesus to challenge deeply ingrained cultural norms regarding family, elevating spiritual connection above conventional expectations.
Key Themes: Luke 8:20 contributes significantly to several overarching themes within Luke's Gospel and the broader biblical narrative. The most prominent theme is the redefinition of family, where Jesus establishes a new, spiritual kinship based on hearing and obeying God's word, as clearly articulated in Luke 8:21. This highlights the supremacy of God's will and kingdom over earthly relationships, a consistent motif in Jesus' ministry (e.g., Luke 14:26). The verse also underscores the importance of active discipleship and obedience, building on the preceding parables about the fertile ground for God's word (e.g., Luke 8:15). It subtly introduces the tension between Jesus' earthly and divine missions, showcasing how His divine calling often placed Him at odds with societal expectations and even familial desires.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke employs several literary devices in this brief verse. Foreshadowing is prominent, as the seemingly mundane report of Jesus' family's arrival sets the stage for His radical redefinition of family in the very next verse. The physical Contrast between "inside" (where Jesus teaches) and "without" (where His family stands) subtly mirrors the deeper spiritual contrast between those who are physically related to Him and those who are spiritually connected through obedience. There is also an element of Dramatic Irony, as the audience knows Jesus' divine identity and mission, while His family, at this point, appears to be seeking Him on purely earthly terms, unaware of the profound spiritual truth He is about to reveal. The simple, factual reporting of their presence and desire serves to heighten the impact of Jesus' subsequent, unexpected teaching.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, particularly when read in conjunction with Luke 8:21, presents a profound theological statement about the nature of true kinship in the Kingdom of God. Jesus elevates spiritual obedience above biological ties, asserting that those who hear and do the word of God are His true family. This does not devalue earthly family but rather reorders priorities, placing the divine relationship as supreme. It challenges the deeply ingrained cultural emphasis on bloodlines, demonstrating that belonging in God's family is not a matter of birthright but of faith and active discipleship. This redefinition is foundational to understanding the inclusive nature of the New Covenant, where spiritual adoption transcends all human distinctions.
REFLECTION AND APPLICATION
Luke 8:20, in its context, invites us to critically examine our understanding of "family" and "belonging." While earthly family relationships are a precious gift from God, Jesus' teaching challenges us to recognize that our deepest and most enduring identity is found in our spiritual kinship with Him, forged through hearing and obeying His word. This means prioritizing God's will and kingdom above all other loyalties, even those as fundamental as family. It calls us to active discipleship, where our lives are not merely informed by God's word but transformed by it, leading to a vibrant, obedient faith. This passage encourages us to cultivate spiritual relationships with fellow believers, recognizing that our shared commitment to Christ creates a bond stronger than blood. It prompts us to ask whether our actions truly reflect our stated allegiance to Christ as our ultimate family head.
Questions for Reflection
FAQ
Why did Jesus' mother and brothers want to see Him?
Answer: The text of Luke 8:20 simply states they were "desiring to see thee," without elaborating on their specific motives. Parallel accounts in Mark 3:20-21 suggest some concern for Jesus, as people were saying He was "out of his mind" due to the intensity of His ministry and the crowds. It's possible they sought to intervene, to bring Him home, or simply to check on His well-being. Luke's account, however, focuses less on their motive and more on Jesus' response, using their arrival as a springboard for His teaching on spiritual family.
Does Jesus' response in this passage mean He rejected His earthly family?
Answer: No, Jesus did not reject His earthly family. His response in Luke 8:21 is not a repudiation of His biological ties but rather an elevation of spiritual kinship. He uses the occasion to teach a profound truth: that the bonds of faith and obedience to God's word are even more significant than biological ones in the context of the Kingdom of God. Jesus continued to care for His mother, even entrusting her to John's care at the cross (John 19:26-27). His teaching here emphasizes that true discipleship requires prioritizing God's will above all else, including family, when those loyalties conflict.
What is the significance of His family "standing without"?
Answer: The detail that Jesus' mother and brothers "stand without" (Luke 8:20) is significant for several reasons. Literally, it indicates the large crowds surrounding Jesus, making direct access difficult. Symbolically, it can be seen as a representation of their current spiritual position relative to Jesus' ministry. While physically close, they were "outside" the intimate circle of those who were actively hearing and doing God's word. This physical separation provides a powerful visual metaphor for the spiritual distinction Jesus is about to make between biological ties and the deeper bond of spiritual obedience.
CHRIST-CENTERED FULFILLMENT
Luke 8:20, by setting the stage for Jesus' redefinition of family, points profoundly to His identity as the Christ and the nature of the new covenant community. Jesus, as the Son of God, came not merely to establish an earthly lineage but to inaugurate a spiritual family, a new humanity reconciled to God through Him. His declaration in Luke 8:21 that His true family consists of "they which hear the word of God, and do it" foreshadows the universal call to discipleship that transcends all earthly distinctions. Through Christ, believers are adopted into God's family, becoming "children of God by faith in Christ Jesus" (Galatians 3:26). He is the "firstborn among many brethren" (Romans 8:29), the Head of the Church, which is His body, His spiritual family (Ephesians 1:22-23). Thus, the physical barrier in Luke 8:20 gives way to the spiritual access granted by Christ, inviting all who believe and obey to enter into the most intimate of relationships with God as His beloved children, united in Christ.