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Luke 8:21

in Luke 8

But He replied, “My mother and brothers are those who hear the word of God and carry it out.”

BSB

The same verse in ASV and KJV ▾

ASV

But he answered and said unto them, My mother and my brethren are these that hear the word of God, and do it.

KJV

And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.

This verse in Luke 8

Commentary

16 notes on this verse

A commentator

Ambrose of Milan

Catena Aurea by Aquinas · Written before 397.

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.

This site's exposition

Jesus’ mother and brothers came to see Him

on Luke 8:19-21

When His family cannot reach Him, Jesus makes hearing and doing outrank the nearest natural tie. The good soil of the parable and the true family of this saying are the same people under two figures.

This site's exposition

those who hear the word of God and carry it out

The answer ties the family scene to the parable of the sower, where the good soil hears and keeps the word. Theophylact says humble birth harms no one who hears the word and does it. Hearing alone saves nobody.

The record, by era

The Church Fathers4 voices

A commentator

Tertullian

Against Marcion Book IV · Written before 220.

proposed

'" Now He had in precisely similar terms rejected His mother or His brethren, whilst preferring those who heard and obeyed God. His mother, however, was not here present with Him.

A commentator

Basil of Caesarea

THE MORALS 22 · Written before 379.

proposed

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.

A commentator

John Chrysostom

Catena Aurea by Aquinas · Written before 407.

proposed

(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.

A commentator

Cyril of Alexandria

COMMENTARY ON LUKE, HOMILY 42 · Written before 444.

proposed

The present lesson teaches us that obedience and listening to God are the causes of every blessing. Some entered and spoke respectfully about Christ's holy mother and his brothers. He answered in these words, "My mother and my brothers are they who hear the word of God and do it."Now do not let any one imagine that Christ scorned the honor due to his mother or contemptuously disregarded the love owed to his brothers. He spoke the law by Moses and clearly said, "Honor your father and your mother, that it may be well with you." How, I ask, could he have rejected the love due to brothers, who even commanded us to love not merely our brothers but also those who are enemies to us? He says, "Love your enemies." What does Christ want to teach? His object is to exalt highly his love toward those who are willing to bow the neck to his commands. I will explain the way he does this. The greatest honors and the most complete affection are what we all owe to our mothers and brothers. If he says that they who hear his word and do it are his mother and brothers, is it not plain to every one that he bestows on those who follow him a love thorough and worthy of their acceptance? He would make them readily embrace the desire of yielding themselves to his words and of submitting their mind to his yoke, by means of a complete obedience.

The Medieval Church1 voice

A commentator

Bonaventure

Commentary on Luke, Chapter 8 · Written in the 13th century.

proposed

Second, regarding the preferring of disciples, it is added: Who answering said to them: My mother and my brothers are these who hear the word of God and do it. In which he shows, that he valued the instruction of disciples more than the affection …
8 more voices on this verse

The Medieval Church4 voices

A commentator

Gregory the Dialogist

Forty Gospel Homilies, Homily 3 · Written before 604.

proposed

But since he who does the will of the Father is called sister and brother of the Lord, on account of both sexes who are gathered to the faith, this is not surprising; yet it is greatly to be wondered how one is also called mother. For he deigned to call his faithful disciples brothers, saying: Go, announce to my brothers. Therefore, he who could become a brother of the Lord by coming to faith—it must be asked how he can also be a mother? But we should know that one who is a brother and sister of Christ by believing becomes a mother by preaching. For one gives birth to the Lord, as it were, when one has poured him into the heart of the hearer. And one becomes his mother if through one's voice the love of the Lord is begotten in the mind of one's neighbor. To confirm this matter fittingly for us, blessed Felicity is present, whose birthday we celebrate today, who by believing became a handmaid of Christ, and by preaching was made a mother of Christ. For she feared to leave her seven sons, as is read in the more accurate accounts of her deeds, alive in the flesh after her, just as carnal parents usually fear to send their dead children before them. For when she was seized in the labor of persecution, she strengthened the hearts of her sons by preaching the love of the heavenly fatherland, and she brought forth in spirit those whom she had borne in the flesh, so that by preaching she might bear to God those whom she had borne in the flesh to the world.

A commentator

Bede

On the Gospel of Luke · Written before 735.

proposed

He answered and said to them: My mother and my brothers are these who hear the word of God and do it. The whole perfection of heavenly life is comprised in these two things, namely, to hear the word of God and to do it. …

A commentator

Bede

Catena Aurea by Aquinas · Written before 735.

proposed

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.

A commentator

Theophylact of Ohrid

Catena Aurea by Aquinas · Written before 1107.

proposed

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.

The Puritans and the Awakening2 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

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. Christ's Power over the Winds; Christ's Power over the Devils.
And he answered and said unto them,....

The Nineteenth Century2 voices

These verses form a practical application of the famous parable of the sower. They are intended to nail and clench in our minds — the mighty lessons which that parable contains. They deserve the especial attention of all true-hearted hearers of the Gospel of Christ. We learn, firstly, from these verses — that spiritual knowledge ought to be diligently used. Our Lord tells us that spiritual knowledge is like a lighted candle — utterly useless, when covered with a bushel, or put under a bed.
These verses form a practical application of the famous parable of the sower. They are intended to nail and clench in our minds — the mighty lessons which that parable contains. They deserve the especial attention of all true-hearted hearers of the Gospel of Christ. We learn, firstly, from these verses — that spiritual knowledge ought to be diligently used. Our Lord tells us that spiritual knowledge is like a lighted candle — utterly useless, when covered with a bushel, or put under a bed. It is only useful when set upon a candlestick, and placed where it can be made serviceable to the needs of men. When we hear this lesson, let us first think of OURSELVES. The Gospel which we possess was not given us only to be admired, talked of, and professed — but to be practiced . It was not meant merely to reside in our intellect, and memories, and tongues — but to be seen is our lives . Christianity is a talent committed to our charge, and one which brings with it great responsibility. We are not in darkness like the heathen. A glorious light is put before us. Let us take heed that we use it. While we have the light — let us walk in the light. (John 12:35.) But let us not only think of ourselves — let us also think of OTHERS. There are millions in the world who have no spiritual light at all. They are without God, without Christ, and without hope. (Ephesians 2:12.) Can we do nothing for them? There are thousands around us, in our own land, who are unconverted and dead in sins, seeing nothing and knowing nothing aright. Can we do nothing for them? These are questions to which every true Christian ought to find an answer. We should strive, in every way, to spread our religion. The highest form of selfishness, is that of the man who is content to go to Heaven alone.

The words behind it

21 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    James 1:22

    Be doers of the word, and not hearers only. Otherwise, you are deceiving yourselves.

    it leads to

    • Romans 2:13

      For it is not the hearers of the law who are righteous before God, but it is the doers of the law who will be declared righteous.

    • James 4:17

      Anyone, then, who knows the right thing to do, yet fails to do it, is guilty of sin.

      Reached by 2 separate paths from here.

    • Luke 6:46–48

      Why do you call Me ‘Lord, Lord,’ but not do what I say?

    • John 13:17

      If you know these things, you will be blessed if you do them.

    • 1 John 2:3

      By this we can be sure that we have come to know Him: if we keep His commandments.

  • Through

    1 John 2:29

    If you know that He is righteous, you also know that everyone who practices righteousness has been born of Him.

    it leads to

    • John 3:3–5

      Jesus replied, “Truly, truly, I tell you, no one can see the kingdom of God unless he is born again.”

  • Through

    3 John 1:11

    Beloved, do not imitate what is evil, but what is good. The one who does good is of God; the one who does evil has not seen God.

    it leads to

    • Isaiah 1:16–17

      Wash and cleanse yourselves. Remove your evil deeds from My sight. Stop doing evil!

    • Psalms 37:27

      Turn away from evil and do good, so that you will abide forever.

Where this verse is studied

About Luke

The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
This page draws on 14 works. Open the list of works

This page draws on Ambrose of Milan, Catena Aurea by Aquinas; Basil of Caesarea, THE MORALS 22; Bede, On the Gospel of Luke; Bede, Catena Aurea by Aquinas; Bonaventure, Commentary on Luke, Chapter 8; Cyril of Alexandria, COMMENTARY ON LUKE, HOMILY 42; Gregory the Dialogist, Forty Gospel Homilies, Homily 3; J. C. Ryle, Expository Thoughts on the Gospels, Luke; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); John Chrysostom, Catena Aurea by Aquinas; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Tertullian, Against Marcion Book IV and Theophylact of Ohrid, Catena Aurea by Aquinas.