Luke 8
DODDLuke 8:1-3
Parallels: Mark 3; Matthew 12
Our Lord, attended by some pious women, takes another progress, in which he casts out a demon; and, having vindicated himself from the blasphemous charge of a combination with Satan, warns the Pharisees of the danger they were in of committing the unpardonable sin. Luke VIII. 1—3. XI. 14, 15, 17—23. Mat. XII. 22—32. Mark III. 22—30.
LUKE VIII. 1.
NOW, in pursuance of the great design which Jesus had been prosecuting in his ministry wherever he had been, it came to pass afterwards (or after the events related above,) that he travelled through every city and village in those parts; preaching in every place, and publishing the glad tidings of the kingdom of God, which he was now about to erect among the children of men: and the twelve apostles, whom he had lately chosen, were with him; as he thought it proper they should be for some time, that they might be farther instructed for their work, and that their having been thus publicly seen in his train might promote their reception when they afterwards came to any of these places by themselves. And there were also some women with him who had been cured of grievous disorders brought upon them by evil spirits, and of other illnesses; [particularly] Mary, who was called Magdalene, from Magdala, the place of her residence; a remarkable person out of whom had been cast no less than seven demons,
LUKE VIII. 1. AND it came to pass afterward, that he went throughout every city and village, preaching, and shewing the glad tidings of the kingdom of God; and the twelve were with him:
And certain women which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,
a Called Magdalene, from Magdala, the or Mary of Magdala, which was a town place of her residence.] As Ἰωάνς Ναζα- in Galilee beyond Jordan. See Mat. xv. 39. Jew®, Jesus of Nazareth, or Jesus the Nazarene, so Μάχα Μαρδαλών, which we are b Out of whom had been cast seven demons.] used to render Mary Magdalene, might This is supposed by Gregory to have as well be rendered Mary the Magdalene, been only a proverbial expression to signify
possesses one that was both blind and um .
who, probably for the sins of her former life, were suffered by God to agitate and torment her in such a manner as to render her a spectacle of great horror. And there attended him besides, Joanna, the wife of Chuza, a steward in the court of king Herod : who yet did not think such an attendance beneath the dignity of her family : and one Susannah, and many other [women;] who, being persons of some considerable rank and circumstances in life, assisted him with their possessions, which they cheerfully employed to supply him and his disciples with necessaries, as occasion required.
While he was making then this tour about Galilee and the neighbouring parts, there was brought to him one possessed by a demon, who had been rendered by this means both blind and dumb : and he immediately expelled the evil spirit, and cured him that had been so miserably afflicted by it : so that it came to pass, that when the demon was gone out at the command of Jesus, the person that but just before was blind and dumb, both spake and saw.
And all the multitude of people round him, perceiving he had healed the poor distressed creature in an instant, were astonished at the sight, and said, Is not this the Messiah, the long expected Son of David ?
But the Pharisees who were with him, and particularly the scribes, who came down from Je-
that she was a person of a very bad character, & seq. sect. lxv.) and on the evening of whom Jesus reclaimed ; and Mr. L’Enfant which he crossed the sea, stilled the tempest, advances the same interpretation, as agreeable to the Jewish style : but, as so much where he dispossessed the legion. (See Mark is spoken of dispossessions in the proper iv. 35, & seq. sect. lxix.) This is the reason of introducing it here, as most critics used to suppose this to be referred to here. do; and no other story, not yet inserted, Some have thought she was the sinner can claim a place before it ; therefore mentioned Luke vii. 37, but there is no certain proof of it. And the conjecture of are transposed to agree with Mark on that those who suppose her to be the sister of grand foundation laid down in note k on Lazarus, whose husband might have lived Mark i. 18, p. 192.
at Magdala, is rather more improbable : d The blind and dumb both spake and saw.] since when Luke and John mention Mary We have before observed that κωφος often of Bethany, they never intimate that it was signifies both deaf and dumb (see note k on Mary Magdalene. See Calmet’s Dictionary. Luke i. 22, p. 35 ;) but, as it is not said . Then there was brought to him one possessed by a demon.] This miracle appears to is plain he was not deaf. And indeed it have been performed on the morning of that appears worthy of remark that we hardly day on which Christ delivered the parables ever meet with entire blindness and deaf of the sower, &c. (compare Mat. xiii. 1, nes: in the same person
The Pharisees say he id it by the help o
rusalem, and still attended his progress to make their remarks on what passed, hearing [this] natural reflection of the people, and fearing lest their own credit should sink among them as that of Jesus advanced, gave the most malicious and unreasonable turn to the matter which can be imagined : for they said, this is so bad a [man,] and so notoriously transgresses the traditions of the elders, and the law of God, that he is certainly himself possessed by Beelzebub, and does not cast out demons but only by a secret combination with Beelzebub ; who being the prince [or] chief of the demons, with a view to confirm his own interest, expels other inferior spirits under his command, at the word of this Jesus, who therefore deserves to be put to death as a magician (Exod. xxii. 18,) rather than to be thus extolled as the Messiah.
And, Jesus knowing their thoughts, though he was not within hearing of these reflections, called them to come near him, and said to them in the following parabolical expressions, before all the people, How can you possibly imagine that, in such circumstances as these, Satan should cast
So notoriously transgresses the traditions of the elders and the law of God.] There is sufficient reason to conclude that the Pharisees must go on this principle in his random charge, which had not the least shadow of a proof ; and it was usual with them to esteem a contempt of their traditions as equally criminal with the most excess contempt of the law. It is also well known that they charged Christ both with sabbath breaking and blasphemy.
Beelzebub, the prince, or chief of the demons.] There is no doubt but this was spoken by the Jews not merely in a general way of a prince of the demons, or of one of their chiefs, but in particular of him whom they considered as the prince of the powers of darkness : for in Mark it is τω αχχοῦ, though Matthew and Luke express it without the article ; and the following words shew he was supposed to be the same with Satan, the grand adversary. One of the titles given him was Beelzebub, or Baalzebub ; and a Philistine idol who had his temple at Ekron (and is supposed by some to answer to the Grecian Pluto, Turieu, Hist. des Dogmes, p. 631,) was plainly called by this name (See 2 Kings
i, 2, 3,) which is well known to signify The lord of flies ; this idol being worshipped, as some tell us, under the figure of a fly of beetle, as defending people from these insects ; though others think it may allude to the vast multitude of flies with which the slaughter of their sacrifices was infested in the heathen temples, while (as the Jews report) no fly was ever seen to come upon the flesh of any sacrifice in the temple at Jerusalem. (See Selden. de Diis Syris, Syntag ii. cap. 6.) But why the Jews should speak of him under this title as the chief of the devils, it is difficult to say ; unless (as Heinsius conjectures, rather than proves) the Hebrew word ZEBUB signified a deadly kind of insect, whose sting was mortal, and which was therefore looked upon as a fit emblem of the mischievous haste commanded by this prince of the power of the air. The title in the Greek is Βαζιέως, Beelzebub, which signifies The lord of a dunghill, and seems to be a contemptuous change of the former name, by which it was intimated that the noblest of the heathen deities were fitter to dwell on a dunghill than to be worshipped in a magnificent temple.
indicates himself against this impious charge.
out Satan ? It may surely be laid down as a maxim, That every kingdom divided against itself cannot long subsist in flourishing circumstances, [but] quickly sinks into contempt, and is brought to utter desolation; and every smaller society, if it be but a city, or a single family, divided against itself, shall not long stand, [but] falleth into inevitable ruin. And, therefore, if Satan rise up against himself, as he certainly does if he join with me to confirm a doctrine so evidently opposite to his nature and subversive of his kingdom; and if he assist in such a cause to cast out Satan, it will be evident from hence that he is divided against himself; and how then shall his kingdom subsist? It plainly follows that, in such a case, he cannot stand, but has contributed himself to put a speedy period to his own kingdom. But, as you never can suppose that such a crafty and sagacious spirit would in so weak a manner hasten his own confusion and defeat, you therefore, upon this account, must give up that uncharitable, inconsistent charge you have been ready to insinuate and urge against me, and must appear to have been guilty of the most extravagant absurdity, because you scruple not to say that I cast out demons by the help of Beelzebub.
And if indeed you will be still so obstinate as to assert that I cast out demons by the assistance of Beelzebub, you may as well say that all miracles of this kind are thus performed; and I may particularly refer you to determine, by whom do your own children expel them, who practise exorcisms, and are approved and extolled by you on that account, though some
Satan should cast out Satan.] This answer of our Lord demonstratively proves that Beelzebub and Satan are names for the same person; and, consequently, that Satan was considered as the prince of those demons who were cast out by Christ, and who are elsewhere represented as his angels; so that it must disprove every hypothesis inconsistent with this assertion. It may not be improper to add here, that the Jewish rabbies call every demon by the name of Satan, and often use the name in the plural number. So they call Sammael, which is but another name for Beelzebub, ROSE KOL. HASSATANIM, the head or prince of all the Satans. See Casaubon, in loc.
In such a cause to cast out Satan.] It
is certain (as many good writers have observed) that the force of this argument consists in a tacit appeal to the genius and design of his doctrine; which evidently appeared so friendly to the interest of true religion, and so destructive to idolatry and vice in which the kingdom of Satan consisted, that he must really be his own enemy, and rise up for the subversion of his own cause, before he could become an associate with Jesus. See Archbishop Tillotson’s Works, Vol. III. p. 545.
By whom do your own children expel them, who practise exorcisms, &c.] For the proof of this fact, see Acts xix. 13 Mark ix. 38; Luke ix. 49. Joseph. Antiq Jud. lib. viii. cap. 2. § 5. p. 420. Haver.
He shews he casts out demons by the Spirit of God.
of them do it in my name? Therefore they shall in this respect be your judges, and condemn you of a most partial and unequal conduct. But if you must allow that I cast out demons by the finger, [or] the power and Spirit of God, then it undoubtedly follows, the kingdom of God is indeed come unto you, as I assert; and all the doctrines that I preach are proved by this to be Divine, and consequently worthy of your most serious and obedient regard, since it plainly shews my superiority over all the infernal powers.
Otherwise, it is evident I could not do this: for how can any one break and enter into the house of a strong man, and plunder his goods, while he is actually present to guard them, unless he first overpower and bind the strong man, who will be sure to do all he can to defend them? and then indeed he may plunder his house of whatever he pleases; but without this it will be utterly impossible to do it. And therefore it is plain, from all these instances of dispossessions, that I have power over Satan to control and bind him, and consequently that I act by a Divine commission.
But still it is not to be thought the contest will be carried on without an opposition from the enemy, nor can it fail of giving some alarm: for while a strong man, completely armed, guards his castle or palace from invasion and attack, his goods are in a profound peace, and his prisoners,
and Dr. Whitby’s note: but above all, of Grotius on this passage. I do not see here is any need of referring this to obstacles who had not yet been sent out; they had, they to be sure would be red in the same censure with Christ. more natural to suppose that the dist of the Pharisees are here probably by their children.
While he is actually present to guard [This the course of the argument by supposes; and the case in ques- proved the presence of Satan.
While a strong man, [C.] The reader observe that (contrary to most others) introduced in this section Luke xi. 3, as parallel to Mat. xii. 22-30, and iii. 22-27. The reason is, because are appeared to me no certain evi- that the miracle and discourse re- d by Matthew were afterwards ted at another time (see note on Luke
xi. 37, sec. ex,) so I insert so long a disc not impossible it mig if any, on the whole, ble it did, they may t and read these verses thought that the dis- tions from Luke, app and beautiful.
His goods are in a Lord here (as also I evi.) evidently takes spoken of dispossession course to that grand over Satan, of which specimen; and these demoniacs, who were peace or quiet, but to who by the arts of S state of security and e hands of their great way to final destruct
He that is not with Christ, is against him.
hard as their situation may be, are afraid to make any attempt to regain their liberty; and such is the quiet which there seems to be while Satan reigns without any control. But when one stronger than he, or of more power than the warrior I have mentioned, invades his garrison, and conquers him, he takes away all his complete armory in which he placed his confidence, and distributes his spoils among his followers. So shall you see the infernal powers yet more completely baffled and spoiled by me, and my faithful servants adorned by the trophies won from them.
While therefore you are animated by such views, you ought not to allow yourselves even in a state of neutrality and indifference: for I must tell you, That he that is not cordially with me as a friend, is indeed against me, and will accordingly be treated as one that is an enemy to me; and he that does not set himself according to his ability to gather subjects into my kingdom with me, is but vainly and foolishly scattering abroad, and, however otherwise employed, wastes his time and labour in what will at last turn to no solid account. Much more criminal and fatal then must the character and conduct of those be who with deliberate implacable malice oppose my cause, and are resolved at all adventures to do their utmost to bear it down, as you are attempting to do by these vile insinuations which you have now suggested.
I therefore give you the most solemn and compassionate warning of your danger; for you are on the brink of a most dreadful precipice. That malignity of heart which leads you to ascribe these works of mine to a confederacy with Satan, may incline you to pass the same impious sentence on the greatest and fullest confirmation, which is to be given to my gospel by the effusion of the Spirit on my followers: and therefore, to prevent, if possible, such guilt and ruin, verily I say unto you, That all other
He that is not with me is against me.] How this is to be reconciled with Luke ix. 50, see the note there, sect. xvi.
Wastes his time and labour in what will at last turn to no solid account.] This is a more natural sense than to take it as
if our Lord had said, He that does not gather subjects into my kingdom disperses them. According to the interpretation I have given, it is a most noble maxim of Divine wisdom; and happy is the minister, happy the man who attends to it.
The sin against the Holy Ghost is unpardon
sins shall be forgiven to the children of men, and even [all] the other blasphemies with which they shall blaspheme: but the blasphemy against the Spirit of God, in this most glorious dispensation of it,⁹ shall not be forgiven to those impious and incorrigible men who shall dare to impute to diabolical operation those glorious works of Divine power and goodness. And I add, That whosoever speaks a contemptuous and impious word even against the Son of man himself, while here on earth in this obscure form, he may possibly be brought to repentance for it, and so it shall be forgiven him; and consequently even your case, bad as it is, is not entirely hopeless: but whosoever shall maliciously speak any thing of this nature against the Holy Spirit, when the grand dispensation of it shall open, in those miraculous gifts and operations, that will be attended with the most evident demonstrations of his mighty power, it shall never be forgiven him at all, either in this world, or in that which is to come,⁹ but he is obnoxious to eternal damnation, and must irrecoverably sink into it; nor will all the grace of the gospel, in its fullest display, afford a remedy for so aggravated a crime, or furnish him with means for his conviction and recovery.
This admonition he gave them with such repeated solemnity, because they had maliciously said, he hath an unclean spirit, and performs
⁹ The blasphemy against the Spirit of God, in this most glorious dispensation of it.] After all that Archbishop Tillotson has said (Vol. I. Serm. 17,) to prove that the sin against the Holy Ghost was that which these Pharisees committed, in ascribing the miracles of Christ to Satan, I have rather chosen to take the words in Dr. Whitby’s sense; and must beg leave to refer to his paraphrase on the places above, and to his excellent dissertation on the subject, in his fourth Appendix to Matthew, for the reasons which induced me to such a judgment.
⁹ It shall never be forgiven him at all, either in this world, or in that which is to come.] It is observed both by Lightfoot and Grotius, that through a fond imagination of the final happiness of all the seed of Abraham, the Jews supposed there were some sins that had not been forgiven here, that would be expiated by death, and be for-
given after it; and that our Lord designed by this expression to assure them, that there was no forgiveness to be had for those that should be guilty of this sin, either before or after death; and that their expectations of forgiveness then would prove no other than a deceitful dream. (See Lightfoot’s Hor. Hebr. and Grotius, in loc.) But it is clearly shewn by Dr. Whitby, that this was used as a proverbial expression; and that it only signified, a thing should never be, when it was said, It shall not be, either in this world, or the world to come. However, as some think that it refers to the Messiah’s kingdom, which was often called the age to come, I have also hinted at that sense; which is indeed included in the other, but does not seem to me to be so properly applied here; for if our interpretation be right, the sin could not be committed till that age commenced.
Reflections on the triumph of Christ over Satan.
these miraculous works by the assistance of sect. Beelzebub.
IMPROVEMENT.
How condescending was the conduct of the blessed Jesus while he dwelt among us! Though he was Lord of all, he not only waved the pompous manner of subsisting by continued miracles, but likewise declined to dwell with the rich and the great, with whom he could easily have secured to himself a constant abode. He chose a laborious itinerant course, and subsisted chiefly on the bounty of a few pious women, whose company and friendship he did not despise. That subsistence was most pleasing to him which was the greatest testimony of the respect and affection of his hearers, and at the same time gave the greatest opportunity to testify his own humility and selfdenial, and to pursue his schemes for public usefulness. So may his followers, and especially his ministers, always judge! And may all the great things they seek for themselves be such as lie on the other side of the grave, and are to be enjoyed in the presence of our glorified Master!
We have seen another triumph of Christ over the evil spirit, another of those glorious and delightful instances in which the great Captain of our salvation, with superior strength, bound the strong man, and spoiled his goods. May the victory still be carried on to perfection! May his merciful alarms break that dangerous and fatal peace in which the slaves of Satan are for a while detained, that he may with greater advantage, and greater terror, plunge them into final and eternal ruin! And, in such a contest, may we abhor neutrality! With pleasure and zeal let us list ourselves under the Redeemer’s banners, that we may share his trophies! And, while others are throwing away their time, their labour, and their souls, may we, by gathering with him, secure to ourselves everlasting riches!
We must surely be astonished to hear of that perverse and malignant interpretation which these wretches put on such convincing miracles; and it must move our indignation to see the Son of God maliciously charged as an associate with Satan. If they have thus called the Master of the house Beelzebub, how much more those of his household? (Mat. x. 25.) Let us learn to imitate that meekness of wisdom with which the blessed Jesus pursues
The rich, and the great, with whom he could easily have secured to himself a constant abode! Undoubtedly, to mention no more, the certain (who had wealth and generosity enough to erect a synagogue at his own charge, Luke vii. 5, p. 288,) would have been very willing to have received
T
Luke viii. 1-3
Mat. xii.22 29
Mat. xii.24
into his house a single Person of so extraordinary a character, so perfectly temperate, and so easy as to the common accommodations of life: but Christ came to bring the gospel to the poor; and the purposes of his mission required frequent removes.
Reflections on the account of the unpardonable sin.
his vindication. Oh that his followers had ever traced it! Yea, LXI. I had almost said, Oh that they had learned even from the union of confederate enemies, the danger of that house or kingdom which Mat. is unnaturally divided against itself! xii. 26
It is matter of great thankfulness thus expressly to hear that every other sin and blasphemy shall be forgiven; but awful to 31, 32 think that the blasphemy against the Holy Ghost is excepted. Let those, who, while they cannot deny the facts of Christianity, despise and oppose its doctrines, tremble to think how near they approach to the boundaries of this sin, which is perhaps more obscurely described that we may more cautiously avoid all such approaches. But let not the humble soul, that trembles at God’s word, meditate terror to itself from such a passage; which, when viewed in its due connection, cannot, with any shadow of reason, be thought to belong to any who do not obstinately reject the gospel, and maliciously oppose it, when made known to them with its fullest evidence.