Luca 8:20 Commento

Most of this chapter is a repetition of divers passages of Christ's preaching and miracles which we had before in Matthew and Mark; they are all of such weight, that they are worth repeating, and therefore they are repeated, that out of the mouth not only of two, but of three, witnesses every word may be established. Here is, I. A general account of Christ's preaching, and how he had subsistence for himself and his numerous family by the charitable contributions of good people (Luk 8:1-3). II. The parable of the sower, and the four sorts of ground, with the exposition of it, and some inferences from it (Luk 8:4-18). III. The preference which Christ gave to his obedient disciples before his nearest relations according to the flesh (Luk 8:19-21). IV. His stilling a storm at sea, with a word's speaking (Luk 8:22-25). V. His casting a legion of devils out of a man that was possessed by them (Luk 8:26-40). VI. His healing the woman that had the bloody issue, and raising Jairus's daughter to life (v. 41-56).

And it came to pass afterwards, After Christ had healed the centurion's servant at Capernaum, and had raised a widow's son that was dead, to life, at Naim; after John's disciples had been with and he had dismissed them, and had said many things in commendation of John, and in vindication both of him, and of himself: and after he had taken a meal in a Pharisee's house, where he met with a woman that had been a notorious sinner, who showed great affection for him, which occasioned much course between him and the Pharisee: that he went throughout every city and village: that is, in Galilee, where he now was, as is clear from the foregoing chapter, and from what follows in this, Luk 8:26 and besides, it was by the sea of Galilee that he delivered the following parable concerning the sower; see Mat 13:1 preaching, and showing the glad tidings of the kingdom of God; of the Gospel dispensation, which was now taking place, and had been long expected; publishing the doctrines and mysteries of it, such as free and full remission of sins for his own sake, justification by his righteousness, acceptance in him the beloved Son of God, and complete salvation by him as the Saviour of his people, than which nothing could be more welcome news, or better tidings; pointing out the ordinances of that dispensation, and showing who were the proper subjects of them, and directing and encouraging such to submit unto them; as also signifying what the kingdom of grace lies in, not in meats and drinks, or any outward things, but in inward holiness, peace, and joy; and what is a meetness for entrance into the kingdom of glory, namely, regenerating grace; and what gives a right unto it, even a better righteousness than that of the Scribes and Pharisees, and which was no other than his own: and the twelve were with him; the twelve apostles, whom Christ had chose, and ordained as such: these attended him wherever he went, that they might be witnesses of his miracles, and learn his doctrines; that so they might be thoroughly furnished for their future ministry, both in Judea, and among the Gentiles.

And he answered and said unto them,.... Not to his mother and brethren, but to those that told him of them, who either designed to reproach him with them, by reason of the meanness of them, or to interrupt him in his work: my mother and my brethren are these; pointing to his disciples: which hear the word of God; which he had been preaching, and was meant by the seed in the preceding parable: and do it; behave in their lives and conversations agreeably to it; and observe the precepts and ordinances in it; elsewhere called the will of God his Father; See Gill on Mat 12:49. See Gill on Mat 12:50.

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.

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.

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.

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.

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.

Jesus preaches through every city and village, Luk 8:1. Women minister to him, Luk 8:2, Luk 8:3. Instructs the multitudes by the parable of the sower, Luk 8:4-8. Explains it at large to his disciples, Luk 8:9-15. Directions how to improve by hearing the Gospel, Luk 8:16-18. His mother and brethren seek him, Luk 8:19-21. He and his disciples go upon the lake, and are taken in a storm, Luk 8:22-25. They arrive among the Gadarenes, Luk 8:26, where he cures a demoniac, Luk 8:27-39. He returns from the Gadarenes, and is requested by Jairus to heal his daughter, Luk 8:40-42. On the way he cures a diseased woman, Luk 8:43-48. Receives information that the daughter of Jairus is dead, Luk 8:49. Exhorts the father to believe; arrives at the house, and raises the dead child to life, Luk 8:50-56.

A GALILEAN CIRCUIT, WITH THE TWELVE AND CERTAIN MINISTERING WOMEN. (In Luke only). (Luk 8:1-3) went--travelled, made a progress. throughout every city and village--through town and village. preaching, &c.--the Prince of itinerant preachers scattering far and wide the seed of the Kingdom.