ลูกา 8:11 วิจารณ์

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.

Now the parable is this, &c. "Or this is the sense of the parable", as the Arabic version renders it: "the seed is the word of God", the Gospel, as preached by Christ, his apostles, and faithful ministers, which has God for its author, is concerning the grace of God, and is what he blesses, and makes effectual to answer any good purpose. Now the parable is this, &c. "Or this is the sense of the parable", as the Arabic version renders it: "the seed is the word of God", the Gospel, as preached by Christ, his apostles, and faithful ministers, which has God for its author, is concerning the grace of God, and is what he blesses, and makes effectual to answer any good purpose. Luke 8:12 luk 8:12 luk 8:12 luk 8:12Those by the wayside are they that hear,.... The word of God, though only by accident, and very carelessly, and without understanding what they hear: then cometh the devil; signified by the fowls of the air: and taketh away the word out of their hearts, or memories; that little of it, which is retained there, and diverts their minds from it by other objects; so that they quite forget what they have heard; lest they should believe, and be saved: this clause is only in Luke; and with it may be compared Co2 4:4 for with true faith in Christ the sum and substance of the word salvation is connected; and Satan being an enemy to the salvation of souls, does all he can to hinder their faith in him.

(Hom. 44. in Matt.) And to sum up many things in a few words. Some indeed as careless hearers, some as weak, but others as the very slaves of pleasure and worldly things, hold aloof from what is good. The order of the way side, the rock, and the thorns is well, for we have first need of recollection and caution, next of fortitude, and then of contempt of things present. He therefore places the good ground in opposition to the way, the rock, and the thorns. But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, &c. For they who are on the way side keep not the word, but the devil takes away their seed. But they who are on the rock sustain not patiently the assaults of temptation through weakness. But they who are among thorns bear no fruit, but are choked.

The seed is the Word of God. Those on the way are they who have heard. Afterwards, the devil comes and takes away the Word from their heart, that they may not believe and be saved. We see in a moment that the hardness of the ground causes the seed on the pathways to be snatched away. A pathway always is hard and untilled, because it is exposed to every one's feet. It does not admit any seed into it, but it lies rather upon the surface, ready for any birds that will to snatch it away. All whose minds are hard and unyielding, and so to speak, pressed together, do not receive the divine seed. The divine and sacred admonition does not find an entrance into them. They do not accept the words that would produce in them the fear of God and by means of which they could bring forth as fruits the glories of virtue. They have made themselves a beaten and trampled pathway for unclean demons, yes, for Satan himself, such as never can bear holy fruit. Let those who are awake, whose heart is sterile and unfruitful, open your mind, receive the sacred seed, be like productive and well-tilled soil, bring forth to God the fruits that will raise you to an incorruptible life.

The reading of the holy Gospel which you have just heard, dearest brothers, does not need exposition, but exhortation. For human frailty does not presume to examine what Truth itself has expounded. But there is something you ought carefully to consider in this very exposition of the Lord: that if we were to tell you that the seed signifies the word, the field the world, the birds demons, the thorns riches, your mind would perhaps hesitate to believe us. Hence the same Lord deigned to expound through himself what he was saying, so that you might learn to seek the meanings of things even in those matters which he did not wish to explain through himself. Therefore by expounding what he said, he made it known that he was speaking figuratively, so that he might make you certain when our frailty opened up to you the figures of his words. The words of the Lord which you perceive with your ears, retain in your mind. For the word of God is food for the mind. And just as food taken in is rejected when the stomach is weak, so a word that is heard is not retained in the belly of memory. But whoever does not retain nourishment, his life is surely despaired of. Therefore fear the danger of eternal death, if you receive the food of holy exhortation but do not keep in memory the words of life, that is, the nourishment of righteousness. Behold, everything you do passes away, and to the final judgment, without any intervening moment, you hasten daily, whether willing or unwilling. Why then is what must be left behind loved? Why is that to which we are heading neglected?

(in Hom. 15 in Ev.) But our Lord condescended to explain what He said, that we might know how to seek for explanation in those things which He is unwilling to explain through Himself. For it follows, Now the parable is this: The seed is the word of God.

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.