Commentary on Matthew, Mark, Luke - Volume 2.pdf

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
Luke 8:3. Joanna, the wife of Chuza It is uncertain whether or not Luke intended his statement
to be applied to those women in the same manner as to Mary To me it appears probable that she is
placed first in order, as a person in whom Christ had given a signal display of his power; and that
the wife of Chuza, and Susanna, matrons of respectability and of spotless reputation, are mentioned
afterwards, because they had only been cured of ordinary diseases. Those matrons being wealthy
and of high rank, it reflects higher commendation on their pious zeal, that they supply Christ’s
expenses out of their own property, and, not satisfied with so doing, leave the care of their household
affairs, and choose to follow him, attended by reproach and many other inconveniences, through
various and uncertain habitations, instead of living quietly and at ease in their own houses. It is
even possible, that Chuza, Herod’s steward, being too like his master, was strongly opposed to
what his wife did in this matter, but that the pious woman overcame this opposition by the ardor
and constancy of her zeal.
Matthew 13:2. And great multitudes were gathered together to him. It is not without good
reason that the Evangelists begin with informing us that, a vast multitude had assembled, and that
when Christ beheld them, he was led to compare his doctrine to seed That multitude had been
collected from various places: all were held in suspense; all were alike eager to hear, but not equally
desirous to receive instruction. The design of the parable was to inform them, that the seed of
doctrine, which is scattered far and wide, is not everywhere productive; because it does not always
find a fertile and well cultivated soil. Christ declared that he was there in the capacity of a
husbandman, who was going out to sow seed, but that many of his hearers resembled an uncultivated
and parched soil, while others resembled a thorny soil; so that the labor and the very seed were
thrown away. I forbear to make any farther inquiry into the meaning of the parable, till we come
to the explanation of it; which, as we shall find, is shortly afterwards given by our Lord. It may
only be necessary, for the present, to remind the reader, that if those who ran from distant places
to Christ, like hungry persons, are compared to an unproductive and barren soil, we need not wonder
if, in our own day, the Gospel does not yield fruit in many, of whom some are lazy and sluggish,
others hear with indifference, and others are scarcely drawn even to hear.
9. He that hath ears to hear, let him hear. These words were intended partly to show that all
were not endued with true understanding to comprehend what he said, and partly to arouse his
disciples to consider attentively that doctrine which is not readily and easily understood by all.
Indeed, he makes a distinction among the hearers, by pronouncing some to have ears, and others
to be deaf. If it is next inquired, how it comes to pass that the former have ears, Scripture testifies
in other passages, that it is the Lord who pierces the ears, (Psalm 40:7,)and that no man obtains or
accomplishes this by his own industry.
10. The disciples approaching said to him. From the words of Matthew it is evident, that the
disciples did not merely look to themselves, but wished also to consult the benefit of others. Being
unable to comprehend the parable, they concluded that it would be as little understood by the people;
and, therefore, they complain that Christ employed language from which his hearers could derive
no profit. Now though parables are generally found to illustrate the subject of which they treat, yet
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John Calvin