8<\/strong>. bare fruit an hundredfold<\/em> ] St Luke passes over the ‘growing and increasing’ of the fruit (Mar 4:8<\/span>) and its various degrees of productiveness thirty and sixty as well as an hundredfold.<\/p>\n he cried<\/em> ] This word spake with a loud voice shews, like the “Hearken!”<\/em> in St Mark, the special attention which our Lord called to His new method.<\/p>\n He that hath ears to hear<\/em>, let him hear<\/em> ] In other words, ‘this teaching is worthy the deepest attention of those who have the moral and spiritual capacity to understand it.’<\/p>\n Luk 8:8<\/span><\/p>\n And other fell on good ground<\/em><\/p>\n The good ground<\/strong><\/p>\n Here consider, as in the former–<\/p>\n 1.<\/strong><\/p>\n The soil, good ground: where first, how it comes to be good: secondly, how it is known to be good, namely, by hearing with honest and good hearts. <\/p>\n 2.<\/strong> The success of the seed in it–fruitfulness. <\/p>\n 1.<\/strong> For the measure, or plenty–an hundredfold. <\/p>\n 2.<\/strong> For the continuance, or constancy–with patience. <\/p>\n Of these in their order. And first, how the ground doth come to be good. Answer: It is called good, non a priori, <\/em>because the Word finds it so; but a posteriori, <\/em>because by the Word it is made so. Every mans heart by nature is a stiff ground, a barren and cursed earth (Eph 2:1-22<\/span>.). <\/p>\n 2.<\/strong> But as stiff and bad ground becomes good by good husbandry and manuring, so do our hearts by the husbandry of the Good Husbandman. He alone changeth the heart. <\/p>\n 1.<\/strong> As emptied of bad qualities. <\/p>\n 2.<\/strong> As well qualified by grace. <\/p>\n (1)<\/strong> It is emptied of bad qualities, being clean contrary to all the bad disposition of the three former kinds of ground. So as being contrary to all the other, it receives willingly, retains constantly, and perseveres fruitfully unto the end. <\/p>\n (2)<\/strong> It is well qualified by grace, as in our text. <\/p>\n (a)<\/strong> God hath made it of a cursed and barren earth, good ground. <\/p>\n (b)<\/strong> It hears the Word beyond the other. The former heard it, but without desire, this hears with study to learn, and industry to understand. <\/p>\n (c)<\/strong> It keepeth the Word in memory, mind, and practice; the other heard, but kept nothing, because there was no fit place to keep it in. <\/p>\n (d)<\/strong> It brings fruit. In the other was some care to hear, but here is a care of fruitfulness. <\/p>\n (e)<\/strong> It is careful to proceed in grace, to double and increase the measure of fruits, from thirty to sixty, and so to a hundredfold: but the other soon fall from their measure. <\/p>\n (f)<\/strong> It hath obtained by grace an invincible fortitude against temptations and trials, so as no fears or forces shall remove them from the study of piety and fruits of grace; for they bring forth fruits with patience, as the other did not. <\/p>\n 1.<\/strong> Means, whereby to attain a good and honest heart. <\/p>\n 2.<\/strong> Marks, to know when it is so. <\/p>\n 3.<\/strong> Motives to the attaining of such a heart. <\/p>\n The means are generally two. <\/p>\n 1.<\/strong> Let us see our defect in nature, that our hearts are not good by nature, but stiff and stubborn as the stiffest ground. <\/p>\n 2.<\/strong> Let us therefore seek a supply by grace. <\/p>\n This grace is twofold–<\/p>\n 1.<\/strong> Of action. <\/p>\n 2.<\/strong> Of acceptation. <\/p>\n The grace of action is threefold–<\/p>\n 1.<\/strong> Preparation. <\/p>\n 2.<\/strong> Of new creation. <\/p>\n 3.<\/strong> Of irrigation. <\/p>\n But because all this grace of action is imperfect in this life, therefore that our hearts may become truly good and honest, there needs also the grace of acceptation. The best ground is good but in part, and no man can say his heart is clean, but much evil and guile will cleave unto it. Yet, where God hath begun a good work, and beholds a constant purpose of good, resolving against all sin, and to please Him in all things, He is pleased to behold only the work of His own finger, and to see us only in our Head, in whom He beholds us all fair and good, imputing His goodness to us, and covering our remainders of evil in Him. He esteems us according to that we are coming to, not by that we have attained. These are the means whereby our hearts become good. Now of the marks whereby they may be known so to be. These marks, because they are many, we will in general reduce them to seven heads, and consider this good heart. <\/p>\n 1.<\/strong> In respect of God. <\/p>\n 2.<\/strong> Christ. <\/p>\n 3.<\/strong> The Spirit of God. <\/p>\n 4.<\/strong> The ordinances of God. <\/p>\n 5.<\/strong> Itself. <\/p>\n 6.<\/strong> Good duties. <\/p>\n 7.<\/strong> Sin and evil. <\/p>\n In respect of God, it hath five excellent properties. First, It desires nearer union with God daily, and all things shall set it nearer unto God. For it knows that everything is so much the more good as it approacheth unto the chief good. Secondly, If it seek God it will seek Him with the whole heart (Psa 119:10<\/span>), which is a sound conformity of the inward and outward man, directed in the service of God according to the truth of the word. Thirdly, A good heart will only and wholly stand to Gods approbation in that it doth or doth not. Fourthly, A good heart resteth and rejoiceth in God as in the best and only portion (Psa 73:25<\/span>). Fifthly, A good heart aims at the glory of God in all things. In all his parts (1Co 6:20<\/span>)–in his body, because it is His, and in his spirit, because He is a Spirit. In respect of Christ it hath five other excellent qualities. First, It preferreth Christ before a thousand worlds (Php 3:8<\/span>). Secondly, A good heart rejoiceth more in Christ and His love than in worldly joys. Thirdly, A good heart, seeing that Christ hath given Himself wholly unto us, gives itself wholly to Him. Fourthly, A good heart prepares a room in it for Christ to dwell in (Eph 3:17<\/span>). Fifthly, A good heart conforms itself to Christ, and will walk as He gave example. For it knows the Scripture hath set Him out, not as a Redeemer only, but as a pattern of good life and imitation. It looks unto the Spirit of God; in four kinds of notes. <\/p>\n 1.<\/strong> In respect of spiritual assurance. <\/p>\n 2.<\/strong> Spiritual worship. <\/p>\n 3.<\/strong> Spiritual graces. <\/p>\n 4.<\/strong> Spiritual growth. <\/p>\n A good and honest heart looks to the ordinances of God, and so hath many excellent qualities. In two general respects–<\/p>\n 1.<\/strong> In respect of Christian religion itself. <\/p>\n 2.<\/strong> In respect of the means by which it is upheld, and these are three–<\/p>\n 1.<\/strong> The Word and sacrament. <\/p>\n 2.<\/strong> The Sabbaths and assemblies. <\/p>\n 3.<\/strong> The pastors and ministers. <\/p>\n A good and honest heart hath many marks in respect of itself–as the Scriptures ascribe many properties unto it without which it cannot be good. <\/p>\n 1.<\/strong> Newness. <\/p>\n 2.<\/strong> Softness. <\/p>\n 3.<\/strong> Cleanness. <\/p>\n 4.<\/strong> Singleness. <\/p>\n 5.<\/strong> Fruitfulness. <\/p>\n 6.<\/strong> Watchfulness. <\/p>\n Marks of a good heart in respect of good duties. It considereth, first, that it is Gods new workmanship created to good works (Eph 2:10<\/span>). Marks of a good heart in respect of sin. It knoweth, first, that nothing is properly hated of God but sin, as being directly against His law and His image, who is a God hating iniquity; and as God Himself is the chief and absolute good, so only sin is the chief and absolute evil. Hence–<\/p>\n 1.<\/strong> It sees the misery of sin, and groans under the burden. <\/p>\n 2.<\/strong> It truly repents for sin. <\/p>\n 3.<\/strong> It seeks pardon. <\/p>\n 4.<\/strong> It feareth and watcheth all sin to come, as it hateth and shameth for all sin past. <\/p>\n As nature shuns and fears all serpents, even little ones as well as great, so grace shuns all sins, and hates them, being the spawn of the Serpent. First, it knows all are hateful to God, all prejudicial to the soul, as one hole in a ship, or one swine in a garden, or one fly in the apothecarys box is enough to spoil all; therefore it watcheth all. Secondly, Seeing small sins are commonly harbingers to greater, it dares not venture on the smallest. Thirdly, It knows that the way to avoid final defection, or backsliding, is to fear staying a little. Fourthly, It fears the show, the taste, the occasions, the first appearances of sin, lest from the broth, it easily fall to the flesh. Fifthly, It fears and hates his own sins more than all other mens, and not as it is said of Anthony, He hated the tyrant, not tyranny. I hate that I do Rom 7:15<\/span>). Sixthly, It hates and fears his own inward sins as much as the outward; wisely damming the fountain and well-head, and stocking up the root. Seventhly, It hates and fears the repetition of sin, and much more shakes off the habit of it, lest he should suddenly grow to expertness in the trade. Lastly, It hates and mourns for other mens sins, and stops them when he can (Psa 119:136<\/span>). And now tell you weeping Php 3:18<\/span>). Yea, the sins of others against God more smite a good heart with sorrow than their own sins can an evil. <\/p>\n 5.<\/strong> It retains and still renews a full purpose of not sinning, so as though it sin, the conscience can testify that it is carried against the settled purpose of it. (Thomas Taylor, D. D.<\/em>)<\/p>\n<\/p>\n The seed in good ground; or, right reception of the gospel<\/strong><\/p>\n 1.<\/strong> The recognition of sin. An honest heart is one that ackowledges its wrong. There is no honesty in any of us denying that we are sinful before God and sinners against Him. <\/p>\n 2.<\/strong> The acceptance of the remedy offered. <\/p>\n 1.<\/strong> The whole character is changed. <\/p>\n 2.<\/strong> A change in the whole life. If a brackish fountain has suddenly lost its bad qualities, the change will be discovered in the sweetness of the stream that flows from it. <\/p>\n And other fell on good ground<\/strong>,…. The Syriac version reads, “on good and beautiful ground”; and so the Cambridge copy of Beza’s; ground which both looked well, and proved well; and signifies such hearers who have good and honest hearts, made so by the Spirit of God; who receive the word in the love of it, have a spiritual understanding, and real experience of it;<\/p>\n and sprang up, and bare fruit, an hundred fold<\/strong>; or, “a hundred for one”, as the Syriac version renders it; a hundred grains for one that was sown. The Ethiopic version adds, “and it was to thirty, and it was to sixty”: that is, as the other evangelists say, “some thirty”, and “some sixty fold”; for the word of God is more fruitful in some of those gracious hearers, than in others:<\/p>\n and when he had said these things, he cried<\/strong>: with a loud voice, that what he was about to say might be attended to:<\/p>\n he that hath ears to hear, let him hear<\/strong>; see this parable more largely explained in the following notes.<\/p>\n [See comments on Mt 13:3]<\/span> [See comments on Mt 13:4]<\/span> [See comments on Mt 13:5]<\/span> [See comments on Mt 13:6]<\/span> [See comments on Mt 13:7]<\/span> [See comments on Mt 13:8]<\/span> [See comments on Mt 13:9]<\/span><\/p>\n A hundredfold <\/B> (<\/SPAN><\/span>). Luke omits the thirty and sixty of Mark 4:8<\/span>; Matt 13:8<\/span>.<\/P> He cried <\/B> (<\/SPAN><\/span>). Imperfect active, and in a loud voice, the verb means. The warning about hearing with the ears occurs also in Mark 4:9<\/span>; Matt 13:9<\/span>. <\/P> <\/p>\n A hundred – fold. Omitting the thirty and sixty of Matthew and Mark. See on Mt 13:8<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And other fell on good ground,” <\/strong>(kai heteron epesen eis ten gen ten agathen) “And other seed fell into the good soil of the ground area,” Mat 13:8<\/span>; Mar 4:8<\/span>.<\/p>\n 2) “And sprang up and bare fruit an hundredfold.” <\/strong>(kai phuen epoiesen karpon hekatontaplasiona) “And having grown up it produced an hundredfold fruit,” Mat 13:8<\/span>; Mar 4:8<\/span>. Luke omits the three degrees of fruitbearing, as recounted by Matthew and Mark.<\/p>\n 3) “And when he had said these things he cried,” <\/strong>(tauta legon ephoei) “When he had said these things (in the parable) he cried or called out,” to the masses to whom He spoke, Mat 13:2<\/span>. The “lifting up his voice” cry-term was used only when He gave emphasis to some very great truth.<\/p>\n 4) “He that hath ears to hear, let him hear.” <\/strong>(ho echon ota akouein akoueto) “The one who has ears to hear (who is capable of hearing) let him hear or give heed,” Mat 11:15<\/span>; Mat 13:9<\/span>; Mar 4:9<\/span>; Rev 2:7<\/span>. Let all those accountable or mentally and emotionally responsible, pay attention, give heed, as one who must give account, Rom 14:12<\/span>.<\/p>\n (8) Bare fruit an hundredfold.<\/strong>The graduated scale of fertility common to the other two reports is wanting in St. Luke, who dwells only on the highest.<\/p>\n ‘And other fell into the good ground, and grew, and brought forth fruit a hundredfold.’<\/p>\n But much fell on good ground and grew and produced an abundant harvest.<\/p>\n ‘As he said these things, he cried, “He who has ears to hear, let him hear.” ’<\/p>\n Then He urged His listeners to think carefully about the meaning of what He had said.<\/p>\n Luk 8:8<\/span> . , an hundredfold. Lk. has only one degree of fruitfulness, the highest, possibly because when 100 is possible 60 and 30 were deemed unsatisfactory, but an important lesson is missed by the omission. The version in Mt. and Mk. is doubtless the original. It was characteristic of Jesus, while demanding the undivided heart, to allow for diversity in the measure of fruitfulness. Therein appeared His “sweet reasonableness”. This omission seems to justify the opinion of Meyer that Lk.’s version of the parable is secondary. Weiss on the contrary thinks it comes nearest to the original.<\/p>\n And. Note the Figure of speech Polysyndeton (App-6) in Luk 8:8. <\/p>\n on. Greek. epi. Same as “upon” (Luk 8:6). <\/p>\n had. The 1611 edition of the Authorized Version omits “had”. <\/p>\n He that hath ears, &c. See note on Mat 11:15 and App-142. <\/p>\n Luk 8:8. , a hundredfold) Matthew and Mark add sixty and thirty. Luke, wishing to give but one genus, expresses, as is customary, the highest; in which the others are included.<\/p>\n other: Luk 8:15, Mat 13:8, Mat 13:23, Mar 4:8, Mar 4:20, Joh 1:12, Joh 1:13, Joh 3:3-5, Eph 2:10, Col 1:10 <\/p>\n an hundredfold: Gen 26:12 <\/p>\n He that: Pro 1:20-23, Pro 8:1, Pro 20:12, Jer 13:15, Jer 25:4, Mat 11:15, Mat 13:9, Rev 2:7, Rev 2:11 <\/p>\n Reciprocal: Pro 18:15 – General Luk 6:27 – unto Luk 6:47 – doeth Luk 14:35 – He<\/p>\n AN HONEST AND GOOD HEART<\/p>\n And other fell on good ground, and sprang up, and bare fruit an hundredfold.<\/p>\n Luk 8:8<\/p>\n The parable comes to tell us that once more Christ the great Sower is sowing the seed of His Word in our hearts, and that if we have not hitherto borne fruit as we ought, we may turn over a new leaf and begin to do better. The parable tells us two things.<\/p>\n I. What God expects of us.This is the first thing. It tells us that God expects fruit at our hands. The good ground brought forth an hundredfold. If we are good Christians, good hearers of Gods Word, if we come to church and go away again in the spirit that we ought, then we shall be bringing forth fruit an hundredfold. Everybody in this church who is not bringing forth fruit an hundredfold is not a good hearer. He is not receiving the Word into an honest and good heart. This is the first part of what the parable tells you. If you are an honest hearer you are bringing forth fruit an hundredfold. Now everybody likes to consider himself honest. A man will be ready to say a good many hard things against himself. A man will be ready to say he is quick-tempered, or careless, or thoughtless, or a little wild. All these things people will be ready to say against themselves; but I never yet knew a man who would not be in a passion if I said to him he was not an honest-hearted man. And yet what does God say to you here? He says that if you are an honest-hearted man you are bringing forth fruit an hundredfold in return for the seed of His Word and Gospel.<\/p>\n II. Christ the great Sower finds out if we are not bringing forth an hundredfold.Some I trust may be. God knows, and man does not. But manyvery many of usare not doing so, and the question iswhy not? Why are we not honest-hearted? What is the matter with us, that prevents us dealing fairly by God and His Word? The parable tells us the various kinds of things which prevent men dealing fairly by God. It tells us the things that make us dishonest towards God, and which make our coming to church and hearing His Word no good to us or anybody else.<\/p>\n Illustration<\/p>\n When you sow corn you expect it will grow corn. You dont sow wheat for it to lie in the ground and never grow up; and you dont sow wheat and expect when it grows up you will reap barley. You expect to reap wheat when you sow wheat, and you expect to reap a great deal more than you sowed, or else where was the good of sowing? The harvest is of the same kind as the seed, and a great deal more of it: that is what we have to look to in the parable; and that is what we are meant to look to in ourselves. When God says He expects fruit of us, He means that He expects us to take home to ourselves what he puts into our hearts, and to keep it there, like the earth holds the seed, and then to go and produce the same kind of thing over again in our own lives that he puts into us by His teaching. God puts His Word into our hearts, and if our hearts are honest there are two things that we shall do: we shall keep His Word in our minds, and we shall produce its like over again, both in our characters and in our actions.<\/p>\n And other fell on good ground, and sprang up, and bare fruit a hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear. 8. bare fruit an hundredfold ] St Luke passes over the ‘growing and increasing’ of the fruit (Mar 4:8) and its various degrees … Continue reading “Exegetical and Hermeneutical Commentary of Luke 8:8”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25237","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25237","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25237"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25237\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25237"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25237"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25237"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
I. <\/strong>It is called a good heart in two respects. <\/p>\n
II.
So it is called an honest heart. As good is a general word, excluding evil qualities, and including good; so honest also is a general word, and put for the whole approved disposition of the soul, containing both civil and <\/strong>religious honesty. Here for our further direction in so weighty a business we will consider three things. <\/p>\n
I. <\/strong>WHAT IS THE RIGHT RECEPTION OF THE GOSPEL? The answer may be given in a word. It is the reception of it into the mind and heart as the remedy for sin. This involves–<\/p>\n
II. <\/strong>WHAT, THEN, ARE THE RESULTS? <\/p>\n
III. <\/strong>There is, then, A GREAT RESPONSIBILITY in preaching, hearing, and possessing the Word of God. Our responsibility is to God. That a field has soils of various kinds, may be a matter of no interest to any one else; but to the frugal farmer it is a matter of great interest. To the passing traveller it would occasion no anxiety to know whether all was hard as the wayside; or all a light soil on a broad undivided rock; whether thorns and thistles had intertwined their noxious roots over all its surface; or whether it would give bread to the sower, and return thirty, sixty, and a hundredfold to the reaper. But to the industrious labourer this was a matter of the first moment. (E. N. Kirk, D. D.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"