Commentaries on the rest of the Bible (~45 volumes)

46. And while he was still talking to the multitudes, lo, his mother and his brethren stood without, desiring to speak to him. 47. And one said to him, Lo, thy mother and thy brethren stand without, desiring to speak to thee. 48. But he answering said to him who had told him, Who is my mother, or who are my brethren? 49. And stretching out his hand toward his disciples, he said, Lo, my mother and my brethren. 50. For whosoever shall do the will of my Father who is in heaven, he is my brother, and sister, and mother.

31. And his mother and brethren came, and standing without, sent to him to call him.¹ 32. And the multitude was sitting around him, and they say to him, Lo, thy mother and thy brethren without seek thee. 33. And he answered, saying to them, Who is my mother and my brethren? 34. And when he had looked all around on the disciples sitting around him, he said, Lo, my mother and my brethren. 35. For he who shall do the will of God is my brother, and my sister, and mother.

27. And it happened while he was saying these things, a certain woman from among the multitude, raising her voice, said to him, Blessed is the womb that bore thee, and the breasts which thou hath sucked. 28. but he said, Nay, rather, blessed are they that hear the word of God, and keep it.

19. And his mother and his brethren came to him, and could not reach him on account of the crowd. 20. And it was related and told him, Thy mother and thy brethren stand without, desiring to see thee. 21. Who answering said to them, My mother and my brethren are those who hear the word of God, and do it.²

Luke 11:27. Blessed is the womb. By this eulogium the woman intended to magnify the excellence of Christ; for she had no reference to Mary,³ whom, perhaps, she had never seen. And yet it tends in a high degree to illustrate the glory of Christ, that she pronounces the womb that bore him to be noble and blessed. Nor was the blessing inappropriate, but in strict accordance with the manner of Scripture; for we know that offspring, and particularly when endued with distinguished virtues, is declared to be a remarkable gift of God, preferable to all others. It cannot even be denied that God conferred the highest honor on Mary, by choosing and appointing her to be the mother of his Son. And yet Christ's reply is so far from assenting to this female voice, that it contains an indirect reproof.

Nay, rather, blessed are they that hear the word of God. We see that Christ treats almost as a matter of indifference that point on which the woman had set a high value. And undoubtedly what she supposed to be Mary's highest honor was far inferior to the other favors which she had received; for it was of vastly greater importance to be regenerated by the Spirit of God than to conceive Christ, according to the flesh, in her womb; to have Christ living spiritually within her than to suckle him with her breasts. In a word, the highest happiness and glory of the holy Virgin consisted in her being a member of his Son, so that the heavenly Father reckoned her in the number of new creatures.

In my opinion, however, it was for another reason, and with a view to another object, that Christ now corrected the saying of the woman. It was because men are commonly chargeable with neglecting even those gifts of God, on which they gaze with astonishment, and bestow the highest praise. This woman, in applauding Christ, had left out what was of the very highest consequence, that in him salvation is exhibited to all; and, therefore, it was a feeble commendation, that made no mention of his grace and power, which is extended to all. Christ justly claims for himself another kind of praise, not that his mother alone is reckoned blessed, but that he brings to us all perfect and eternal happiness. We never form a just estimate of the excellence of Christ, till we consider for what purpose he was given to us by the Father, and perceive the benefits which he has brought to us, so that we who are wretched in ourselves may become happy in him. But why does he say nothing about himself, and mention only the word of God? It is because in this way he opens to us all his treasures; for without the word he has no intercourse with us, nor we with him. Communicating himself to us by the word, he rightly and properly calls us to hear and keep it, that by faith he may become ours.

We now see the difference between Christ's reply and the woman's commendation; for the blessedness, which she had limited to his own relatives, is a favor which he offers freely to all. He shows that we ought to entertain no ordinary esteem for him, because he has all the treasures of life, blessedness, and glory, hidden in him, (Colossians 2:3,) which he dispenses by the word, that they may be communicated to those who embrace the word by faith; for God's free adoption of us, which we obtain by faith, is the key to the kingdom of heaven. The connection between the two things must also be observed. We must first hear, and then keep; for as faith cometh by hearing, (Romans 10:17,) it is in this way that the spiritual life must be commenced. Now as the simple hearing is like a transitory looking into a mirror,⁴ as James says, (1:23,) he likewise adds, the keeping of the word, which means the effectual reception of it, when it strikes its roots deep into our hearts, and yields its fruit. The forgetful hearer, whose ears alone are struck by the outward doctrine, gains no advantage. On the other hand, they who boast that they are satisfied with the secret inspiration, and on this ground disregard the outward preaching, shut themselves out from the heavenly life. What the Son of God hath joined let not men, with wicked rashness, put asunder, (Matthew 19:6.) The Papists discover amazing stupidity by singing, in honor of Mary, those very words by which their superstition is expressly condemned, and who, in giving thanks, detach the woman's saying, and leave out the correction.⁵ But it was proper that such a universal stupefaction should come upon those who intentionally profane, at their pleasure, the sacred word of God.

Luke 8:19. And his mother and his brethren came to him. There is an apparent discrepancy here between Luke and the other two Evangelists; for, according to their arrangement of the narrative, they represent Christ's mother and cousins as having come, while he was discoursing about the unclean spirit, while he refers to a different occasion, and mentions only the woman's exclamation, which we have just now explained. But we know that the Evangelists were not very exact as to the order of dates, or even in detailing minutely every thing that Christ did or said, so that the difficulty is soon removed. Luke does not state at what precise time Christ's mother came to him; but what the other two Evangelists relate before the parable of the sower he introduces after it. The account which he gives of the exclamation of the woman from among the multitude bears some resemblance to this narrative; for inconsiderate zeal may have led her to exalt to the highest pitch what she imagined that Christ had unduly lowered.

All the three Evangelists agree in stating, that while Christ was discoursing in the midst of a crowd of people, his mother and brethren came to him The reason must have been either that they were anxious about him, or that they were desirous of instruction; for it is not without some good reason that they endeavor to approach him, and it is not probable that those who accompanied the holy mother were unbelievers. Ambrose and Chrysostom accuse Mary of ambition, but without any probability. What necessity is there for such a conjecture, when the testimony of the Spirit everywhere bestows commendation on her distinguished piety and modesty? The warmth of natural affection may have carried them beyond the bounds of propriety: this I do not deny, but I have no doubt that they were led by pious zeal to seek his society. Matthew relates that the message respecting their arrival was brought by one individual: Mark and Luke say that he was informed by many persons. But there is no inconsistency here; for the message which his mother sent to call him would be communicated, as usually happens, from one hand to another, till at length it reached him.

Matthew 12:48. Who is my mother? These words were unquestionably intended to reprove Mary's eagerness, and she certainly acted improperly in attempting to interrupt the progress of his discourse.⁶ At the same time, by disparaging the relationship of flesh and blood, our Lord teaches a very useful doctrine; for he admits all his disciples and all believers to the same honorable rank, as if they were his nearest relatives, or rather he places them in the room of his mother and brethren Now this statement is closely connected with the office of Christ; for he tells us that he has been given, not to a small number of individuals, but to all the godly, who are united in one body with him by faith. He tells us also, that there is no tie of relationship more sacred than spiritual relationship, because we ought not to think of him according to the flesh, but according to the power of his Spirit which he has received from the Father to renew men, so that those who are by nature the polluted and accursed seed of Abraham begin to be by grace the holy and heavenly sons of God. In like manner, Paul affirms that to know Christ after the flesh is not to know him properly, (2 Corinthians 5:16,) because we ought rather to consider that renovation of the world, which far exceeds human power, and which takes place when he forms us anew by his Spirit to the image of God. To sum up the whole, this passage, first, teaches us to behold Christ with the eyes of faith; and, secondly, it informs us, that every one who is regenerated by the Spirit, and gives himself up entirely to God for true justification, is thus admitted to the closest union with Christ, and becomes one with him.

50. For whosoever shall do the will of my Father who is in heaven. When he says that they do the will of his Father, he does not mean that they fulfill, in a perfect manner, the whole righteousness of the law; for in that sense the name brother, which is here given by him to his disciples, would not apply to any man.⁷ But his design is, to bestow the highest commendation on faith, which is the source and origin of holy obedience, and at the same time covers the defects and sins of the flesh, that they may not be imputed. This, says Christ in a well-known passage, is the will of my Father, that whosoever seeth the Son, and believeth in him, may not perish, but have eternal life, (John 6:40.)

Although these words seem to imply that Christ has no regard to the ties of blood, yet we know that in reality he paid the strictest attention to human order,⁸ and discharged his lawful duties towards relatives; but points out that, in comparison of spiritual relationship, no regard, or very little, is due to the relationship of the flesh. Let us therefore attend to this comparison, so as to perform all that nature can justly claim, and, at the same time, not to be too strongly attached to flesh and blood. Again, as Christ bestows on the disciples of his Gospel the inestimable honor of being reckoned as his brethren, we must be held guilty of the basest ingratitude, if we do not disregard all the desires of the flesh, and direct every effort towards this object.

38. Then some of the scribes and Pharisees asked him, saying, Master, we desire to see a sign from thee. 39. But he answering said to them, A wicked and adulterous generation seeketh a sign,⁹ and a sign shall not be given to it, except the sign of Jonah the prophet. 40. For as Jonah was in the belly of the whale three days and three nights, so will the Son of man be three days and three nights in the heart of the earth. 41. The men of Nineveh will rise in judgment with this generation, and will condemn it: for they repented at the preaching of Jonah; and, lo, a greater than Jonah is here.¹⁰ 42. The queen of the south will rise in judgment with this generation, and will condemn it: for she came from the ends of the earth to hear the wisdom of Solomon; and, lo, a greater than Solomon is here.¹¹

16. And others tempting, sought from him a sign from heaven. — (A little after.) 29. And while the multitudes were crowding together, he began to say, This is a wicked generation: it seeketh a sign, and a sign shall not be given to it, except the sign of Jonah the prophet. 30. For as Jonah was a sign to the Ninevites, so shall the Son of man be also to this nation. 31. The queen of the south will rise in judgment with the men of this nation, and will condemn them: for she came from the ends of the earth to hear the wisdom of Solomon; and, lo, a great than Solomon is here. 32. The men of Nineveh will rise in judgment with this nation, and will condemn it: for they were brought to repentance by the preaching of Jonah; and, lo, a greater than Jonah is here.

Luke 11:16. And others tempting sought from him a sign. Something similar to this is afterwards related by Matthew, (16:4,) and by Mark, (8:11, 12.) Hence it is evident, that Christ repeatedly attacked them on this subject, so that there was no end to the wickedness of those men who had once resolved¹² to oppose the truth. There can be no doubt that they ask a sign, in order to plead, as a plausible pretense for their unbelief, that Christ's calling has not been duly attested. They do not express such submissiveness as to be prepared to yield to two or three miracles, and still less to be satisfied with a single miracle; but as I hinted a little before, they apologize for not believing the Gospel on this pretense, that Christ shows no sign of it from heaven.¹³ He had already performed miracles before their eyes sufficiently numerous and manifest; but as if these were not enough for the confirmation of doctrine, they wish to have something exhibited from heaven, by which God will, as it were, make a visible appearance. They call him Master, according to custom; for such was the appellation given at that time to all scribes and expounders of the law. But they do not acknowledge him to be a prophet of God, till he produce a testimony from heaven. The meaning therefore is: "Since thou professest to be a teacher and Master, if thou desirest that we should be thy disciples, let God declare from heaven that He is the Author of thy teaching, and let Him confirm thy calling by a miracle."

Matthew 12:39. A wicked generation He does not merely charge that age with malice, but pronounces the Jews—or at least the scribes, and those who resembled them—to be a wicked nation; thus declaring that they labored under a hereditary disease of obstinacy. The word genea sometimes denotes an age, and sometimes a people or nation. He calls them adulterous, that is, spurious or illegitimate,¹⁴ because they were degenerated from the holy fathers; as the prophets reproach the men of their age with being not the descendants of Abraham, but the ungodly seed of Canaan.

Seeks a sign. This leads to the inquiry, Does Christ address them with such harshness of language, because they wished to have a sign given them? for on other occasions God manifests that He is not so much displeased on this account. Gideon asks a sign, (Judges 6:17,) and God is not angry, but grants his request; and though Gideon becomes importunate and asks another sign, yet God condescends to his weakness. Hezekiah does not ask a sign, and it is offered to him, though unsolicited, (Isaiah 38:7,8.) Ahaz is severely blamed for refusing to ask a sign, as the prophet had enjoined him to do, (Isaiah 7:11.) It is not solely, therefore, because they ask a sign, that Christ makes this attack upon the scribes, but because they are ungrateful to God, wickedly despise so many of his wonderful works, and try to find a subterfuge for not obeying his word. What a display was this, I do not say of indifference, but of malice, in shutting their eyes against so many signs! There was, therefore, no proper ground for this annoyance; and they had no other object in view than to appear to have a good reason for rejecting Christ. Paul condemns their posterity for the same crime, when he says that the Jews require a sign, (1 Corinthians 1:22.)

A sign shall not be given to it. They had already been convicted by various miracles, and Christ does not abstain from exerting his power among them, for the purpose of rendering them inexcusable, but only means that one sign would stand for all, because they were unworthy of having their ungodly desire granted. "Let them rest satisfied," says he, "with this sign, that as Jonah, brought up from the bottom of the sea, preached to the Ninevites, so they will hear the voice of a prophet risen from the dead." The most of commentators, I am aware, display greater ingenuity in expounding this passage; but as the resemblance between Christ and Jonah does not hold at every point, we must inquire in what respect Christ compares himself to Jonah. For my own part, leaving the speculations of other men, I think that Christ intends to mark out that single point of resemblance which I have already hinted, that he will be their prophet after that he is risen from the dead. "You despise," he says, "the Son of God, who has come down to you from heaven: but I am yet to die, and to rise from the grave, and to speak to you after my resurrection, as Jonah came from the bottom of the sea to Nineveh." In this manner our Lord cuts off every pretense for their wicked demands, by threatening that he will be their Prophet after his resurrection, since they do not receive him while clothed with mortal flesh.

Luke 11:30. As Jonah was a sign to the Ninevites. He declares that he will be a sign to them, as Jonah was to the inhabitants of Nineveh. But the word sign is not taken in its ordinary sense, as pointing out something, but as denoting what is widely removed from the ordinary course of nature. In this sense Jonah's mission was miraculous, when he was brought out of the belly of the fish, as if from the grave, to call the Ninevites to repentance. Three days and three nights This is in accordance with a well-known figure of speech.¹⁵ As the night is an appendage to the day, or rather, as the day consists of two parts, light and darkness, he expresses a day by a day and a night, and where there was half a day, he puts down a whole day.

Matthew 12:41. The men of Nineveh will rise in judgment. Having spoken of the Ninevites, Christ takes occasion to show that the scribes and others, by whom his doctrine is rejected, are worse than the Ninevites were. "Ungodly men," he says, "who never had heard a word of the true God, repented at the voice of an unknown and foreign person who came to them; while this country, which is the sanctuary of heavenly doctrine, hears not the Son of God, and the promised Redeemer." Here lies the contrast which is implied in the comparison. We know who the Ninevites were, men altogether unaccustomed to hear prophets, and destitute of the true doctrine. Jonah had no rank to secure their respect, but was likely to be rejected as a foreigner. The Jews, on the other hand, boasted that among them the Word of God had its seat and habitation. If they had beheld Christ with pure eyes,¹⁶ they must have acknowledged, not only that he was a teacher sent from heaven, but that he was the Messiah, and the promised Author of Salvation. But if that nation was convicted of desperate ungodliness, for despising Christ while he spoke to them on earth, we are worse than all the unbelievers that ever existed, if the Son of God, now that he inhabits his sanctuary in heaven, and addresses us with a heavenly voice, does not bring us to obey him. Whether the men of Nineveh were truly and perfectly turned to God I judge it unnecessary to inquire. It is enough for the present purpose that they were so deeply affected by the teaching of Jonah, as to have their minds directed to repentance.

42. The queen of the south. As Ethiopia lies in a southerly direction from Judea, I willingly concur with Josephus and other writers, who assert that she was the queen of Ethiopia. In sacred history she is called the queen of Sheba, (2 Chronicles 9:1.) We must not suppose this Sheba to be the country of Saba, which rather lay toward the east, but a town situated in Meroe, an island on the Nile, which was the metropolis of the kingdom. Here, too, we must attend to the points of contrast. A woman who had not been at all educated in the school of God, was induced, by the desire of instruction, to come from a distant region to Solomon, an earthly king; while the Jews, who had been instructed in the divine law, reject their highest and only teacher, the Prince of all the prophets. The word condemn relates not to the persons, but to the fact itself, and the example which it yields.

Matthew 13:1-17; Mark 4:1-12, 24-25; Luke 8:1-10, 18; 10:23-24