Luke 8
TFGLuke 8:1-3
L 1-3. [. soon after his visit to the Pharisee] [thus making a thorough circuit of the region of Galilee] [John had preached repentance as a preparation for the kingdom; but Jesus now appears to have preached the kingdom itself, which was indeed to bring good tidings– ] [We here get a glimpse of the tireless activities of the ministry of Christ. Journeying from place to place, he was constantly preaching the gospel publicly to the people, and as ceaselessly instructing his disciples privately. The twelve [296] were now serving an apprenticeship in that work on which he would soon send them forth alone. From this time forth we can hardly look upon Capernaum as the home of Jesus. From now to the end of his ministry his life was a wandering journey, and he and his apostles sustained by the offerings of friends. The circuit of Galilee here mentioned is peculiar to Luke] [What a change of service, from demoniac bondage to the freedom of Christ!] [As to the vile slanders with which commentators have stained the good name of Mary Magdalene, see , , , , .
Mary’s name indicates that she was a native of Magdala (Hebrew, Migdol, watch-tower). Of all the towns which dotted the shores of Galilee in Christ’s day, but this and Tiberias remain.
It is on the west shore of the lake, at the southeast corner of the plain of Gennesaret, and is to-day a small collection of mud hovels. It still bears the name which is probably received from the adjoining watch-tower that guarded the entrance to the plain, the ruins of which are still to be seen. We should note that Mary Magdalene is not classed with restored profligates, but with those who were healed of infirmities. Joanna is mentioned again at ; of Susanna there is no other record, this being enough to immortalize her. Of Chuzas we know nothing more than what is stated here. There are two Greek words for steward, and The first may be translated administrator, superintendent or governor. It conveys the impression of an officer of high rank. The Jewish rabbis called Obadiah the of Ahab.
This was the office held by Chuzas, and its translated in the Arabic version. The second word may be translated housekeeper, or domestic manager. It was an office usually held by some [297] trusted slave as a reward for his fidelity. Chuzas was no doubt a man of means and influence. As there was no order of nobility in Galilee, and as such an officer might be nevertheless styled a nobleman, this Chuzas was very likely the nobleman of . If so, the second miracle at Cana explains the devotion of Joanna to Jesus. Herod’s capital was at Sephoris, on an elevated tableland not far from Capernaum. The ministration of these women shows the poverty of Christ and his apostles, and explains how they were able to give themselves so unremittingly to the work.
Some of the apostles also may have had means enough to contribute somewhat to the support of the company, but in any event the support was meager enough, for Jesus was among the poorest of earth . His reaping of carnal things was as scanty as his sowing of spiritual things was abundant . We should note how Jesus began to remove the fetters of custom which bound women, and to bring about a condition of universal freedom .] [FFG 296-298]
Luke 8:4
(Beside the Sea of Galilee.)
M 1-3; M 1, 2; L 4. [It is possible that Matthew here refers to the house mentioned at . If so, the events in Sections XLVIII.-LVI. all occurred on the same day. There are several indications in the gospel narratives that this is so] [By the Sea of Galilee.] [that the multitudes might be better able to see and hear him] [While Jesus had used parables [328] before, this appears to have been the first occasion when he strung them together so as to form a discourse. Parable comes from the Greek which means, “I place beside” in order to compare. It is the placing of a narrative describing an ordinary event in natural life beside an implied spiritual narrative for the purpose of illustrating the spiritual.] [FFG 328-329]
Luke 8:5-18
(Beside the Sea of Galilee.)
M 3-23; M 3-25; L 5-18. [Orientals live in cities and towns. Isolated farmhouses are practically unknown. A farmer may therefore live several miles from his field, in which case he literally “goes forth” to it] [Palestine is an unfenced land, and the roads or paths lead through the fields. They are usually trodden hard by centuries of use. Grain falling on them could not take root. Its fate was either to be crushed by some foot, or to be carried off by some bird.] [This seed fell upon a ledge of rock covered with a very thin coating of soil. Its roots were prevented by the rock from striking down to the moisture, and so under the blazing Syrian sun it died ere it had well begun to live.] [329] [Palestine abounds in thorns. Celsius describes sixteen varieties of thorny plants.
Porter tells us that in the Plain of Gennesaret thistles grow so tall and rank that a horse can not push through them.] [Thirty-fold is a good crop in Palestine, but it is asserted that a hundred-fold has been reaped in the Plain of Esdraelon even in recent years. These four several conditions of soil may be readily found lying close to each other in the Plain of Gennesaret. A sowing like this described may have been enacted before the eyes of the people even while Jesus was speaking.] [a method of emphasis rarely employed by Jesus] [A saying often used by Jesus. He intended it to prevent the people from regarding the parable as merely a beautiful description. It warned them of a meaning beneath the surface, and incited them to seek for it.] [that is, after he had finished speaking all the parables. The explanation of the parable is put next to the parable to aid us in understanding it] [Their questions show that as yet parables were unusual.] [] [Jesus adapted his lessons to the condition of his pupils; hence his disciples might know what the multitude must not yet know . [330] Jesus already drew a line of demarcation between disciples and unbelievers; which line became more marked and visible after the church was organized at Pentecost.
The word “mystery” in current language means that which is not understood; but as used in the Scriptures it means that which is not understood because it has not been revealed, but which is plain as soon as revealed. Bible mysteries are not unraveled by science, but are unfolded by revelation– , , , , , .] [To understand this saying, we must remember that it was the teaching of Jesus which was under discussion.
In the beginning of his ministry Jesus taught plainly, and all his hearers had equal opportunity to know his doctrine and believe in him. But from now on his teaching would be largely veiled in parables. These parables would enrich their knowledge and understanding of the believers; but they would add nothing to the store of unbelievers, and their efforts to understand the parables would withdraw their minds from the truths which they had already learned, so that they would either forget them or fail to profit by them. If we improve our opportunities, they bring us to other and higher ones; but if we neglect them, even the initial opportunities are taken away.] [ , ] [331] [The language here is an elaboration of the thoughts contained in the . The people saw Christ’s miracles, but not in their true light; they heard his words, but not in their true meaning. Jesus could thus teach without hindrance, but, unfortunately for the unbelieving, they were hearing without obtaining any blessing.
In the original passage which Matthew quotes, Isaiah is apparently commanded to harden the hearts of the people. If read superficially, it might seem that God desired to harden their hearts.
The true meaning is that God commanded Isaiah to teach, even though the people, by hardening themselves against his teaching, should be made worse rather than better by it. Thus, though rebellious, Israel might not be blessed by Isaiah’s teaching; they might, by their example, waken a wholesome fear in their posterity, and cause it to avoid like a sin.] [Jesus here addresses his disciples, who were a cheering contrast to the unbelievers.] [Our Lord here gives us a glance into the very hearts of the prophets, and reveals to us their desire to be witnesses of Messiah’s ministry. But knowing they were not to see their visions realized, they contented themselves with trying to understand the full meaning of their visions, that they might anticipate the days which were to come– .] [This is a concession rather than a reproof. Parables could not be understood without a key; but a few examples of parables explained would furnish such a key.] [332] [The four soils are four hearts into which truth is sown. The first heart, represented by the wayside, is one which is too hardened for the Word to make any impression. It represents several classes of people, as: 1.
Those whose hearts have been made insensible by the routine of meaningless rites and lifeless formalities. 2. Those who had deadened their sensibilities by perversity and indifference. 3.
Those whose hearts were hardened by the constant march and countermarch of evil thoughts. God’s word lies on the surface of such hearts, and Satan can use any insignificant or innocent passing thoughts as a bird to carry out of their minds anything which they may have heard. The preacher’s voice has scarcely died away until some idle criticism of him or some careless bit of gossip about a neighbor causes them to forget the sermon.] [333] [This shallow, rock-covered soil represents those who are deficient in tenacity of purpose. Those who receive the word, but whose impulsive, shallow nature does not retain it, and whose enthusiasm was as short-lived as it was vigorous. Any opposition, slight or severe, makes them partial or total apostates. As sunlight strengthens the healthy plant, but withers the sickly, ill-rooted one, so tribulation establishes real faith, but destroys its counterfeit.] [This third class represents those who begin well, but afterwards permit worldly cares to gain the mastery.
These to-day outnumber all other classes, and perhaps they have always been so.] [Christianity requires three things: a sower, good seed or a pure gospel, and an honest hearer. All hearers are not equal in faithfulness.
But we are not to take it that the diversity is limited to the three rates or proportions specified. Of the four hearts indicated, the first one hears, but heeds nothing; the second one heeds, but is checked by [334] external influences; the third heeds, but is choked by internal influences; the fourth heeds and holds fast until the harvest. Gallio exemplifies the first . Peter and Mark for a time exemplified the second . The rich ruler and Demas represent the third , as does also Judas Iscariot. Cornelius and the Beræans show us examples of the fourth.] [A passage similar to this is found at .
See .] [This passage is often taken to indicate the exposure of all things on the day of judgment. While all things shall be revealed at the judgment, this passage does not refer to that fact.
Jesus did not come to put his light under a bushel; that is, to hide his teaching. All inner instruction and private information was but temporary. Our Lord’s design was to reveal, not conceal. What was now concealed was only to keep back that in the end it might be more fully known. Jesus covered his light as one might shelter a candle with his hand until the flame has fully caught hold of the wick.] [Most of this passage has been explained just [335] above. See . It warns us as to what we hear–things carnal or spiritual–and how we hear them, whether carefully or carelessly. As we measure attention unto the Lord, he measures back knowledge to us.] [FFG 329-336]
Luke 8:19-21
(Galilee, same day as the last lesson.) M 46-50; M 31-35; L 19-21. [Jesus was in a house, probably at Capernaum– , .] [We learn at , that they came to lay hold of him because they thought that he was beside himself. It was for this reason that they came in a body, for their numbers would enable them to control him. Jesus had four brethren . Finding him teaching with the crowd about him, they passed the word in to him that they wished to see him outside. To attempt to lay hold of him in the midst of his disciples would have been rashly inexpedient. The fact that they came with Mary establishes the strong presumption that they were the children of Mary and Joseph, and hence the literal brethren of the Lord.
In thus seeking to take Jesus away from his enemies Mary yielded to a natural maternal impulse which even the revelations accorded to her did not quiet. The brethren, too, acted naturally, for they were unbelieving– .] [310] [This message was at once an interruption and an interference.
It assumed that their business with him was more urgent than his business with the people. It merited our Lord’s rebuke, even if it had not behind it the even greater presumption of an attempt to lay hold on him.] [In this answer Jesus shows that he brooks no interference on the score of earthly relationships, and explodes the idea of his subserviency to his mother. To all who call on the “Mother of God,” as Mary is blasphemously styled, Jesus answers, as he did to the Jews, “Who is my mother?” Jesus was then in the full course of his ministry as Messiah, and as such he recognized only spiritual relationships. By doing the will of God we become his spiritual children, and thus we become related to Christ. Jesus admits three human relationships–“brother, sister, mother”–but omits the paternal relationship, since he had no Father, save God. It is remarkable that in the only two instances in which Mary figures in the ministry of Jesus prior to his crucifixion, she stands forth reproved by him. This fact not only rebukes those who worship her, but especially corrects the doctrine of her immaculate conception.] [311] [FFG 310-311]
Luke 8:22-25
(Sea of Galilee; same day as last section) M 18-27; M 35-41; L 22-25. [about sunset] [Wearied with a day of strenuous toil, Jesus sought rest from the multitude by passing to the thinly settled on the east side of Galilee.] [Literally, one scribe. The number is emphatic; for, so far as the record shows, Jesus had none of this class among his disciples] [caves, dens] [341] [Daniel’s name for the Messiah– ] [This scribe had heard the wonderful parables concerning the kingdom. He, like all others, expected an earthly kingdom and sought to have a place in it. Jesus so replied as to correct his false expectations.] [This disciple must have been one of the twelve, for these only were required to follow Jesus . It may have been James or John, whose father, Zebedee, almost certainly died before Jesus did. He may have just heard of his father’s death. ] [Let the spiritually dead bury the naturally dead.
This was a very exceptional prohibition, intended to show not that it was ordinarily wrong to stop for burying the dead, but wrong when in conflict with a command from Jesus. God bids us recognize the claims of filial duty, but rightfully insists that our duties toward him are superior to those due our parents.] [They took Jesus without any preparation for the journey.
The crowd, doubtless, made it inconvenient to go ashore to get provisions.] [The owners of these boats had probably been using them to get near to Jesus as he preached. They are probably mentioned to show that a large number witnessed the miracle when Jesus stilled the tempest.] [knowing his labors during the day, we can not wonder at this] [342] [These storms come with great suddenness. See McGarvey’s “Lands of the Bible,” page 519. [The cushion was the seat-cover, which, as Smith remarks, was probably “a sheepskin with the fleece, which, when rolled up, served as a pillow.” The stern was the most commodious place for passengers. The tossing ship has been accepted in all ages as a type of the church in seasons of peril] [There was a babble of confused voices, betraying the extreme agitation of the disciples.] [In addressing the winds and waves Jesus personified them to give emphasis to his authority over them. The calm showed the perfection of the miracle, for the waves of such a lake continue to roll long after the winds have ceased.] [They had little faith or they would not have been so frightened; but they had some faith, else they would not have appealed to Jesus.] [Jesus’ complete lordship over the realm of nature made his disciples very certain of his divinity.] [343]
[FFG 341-343]
Luke 8:26-40
(Gergesa, now called Khersa.) M 28-34; 1; M 1-21; L 26-40. [They left in the “even,” an elastic expression. If they left in the middle of the afternoon and were driven forward by the storm, they would have reached the far shore several hours before dark] [Midway between the north and south ends of the lake, and directly east across the lake from Magdala, was the little city of Gergesa. In front and somewhat to the south of this city Jesus landed. Some sixteen miles away and to the southeast, and seven miles back from the lake, was the well-known city of Gadara. Further on to the southeast, on the borders of Arabia, and at least fifty miles from Gergesa, was the city of Gerasa. The name Gerasenes is, therefore, probably an error of the transcribers for Gergesenes, as Origen suggested.
The region is properly called “country of the Gadarenes,” for Gadara was an important city, and the stamp of a ship on its coins suggests that its territory extended to the Lake of Galilee] [Gergesa] [The sides of the mountain near the ruins of Gergesa are studded with natural and artificial caves which were used as tombs.] [344] [The natural spirit of the man seeking to throw off the dominion of the demons would cry out in agony, and the demons themselves, in their own misery, would use him as a vehicle to express their own grief. It would be hard to imagine a more horrible state] [on this phrase, see , , , , , , , .
How these demons escaped from the abyss is one of the unsolved mysteries of the spirit world; but we have a parallel in the releasing of Satan– .] [Matthew tells of two, while Mark and Luke describe only one. They tell of the principal one–the one who was the fiercer. In order to tell of two, Matthew had to omit the name “legion,” which belonged to one; and conversely, Mark and Luke, to give the conversation with one, did not confuse us by telling of two.] [The judgment-day, the time of punishment and torment– , , .] [About a mile south of Khersa a spur of the mountain thrusts itself out toward the lake so that its foot is within forty feet of the water line. This is the only spot on that side of the lake where the mountains come near the water. The slope is so steep and the ledge at its foot so narrow that a herd rushing down could not check itself before tumbling into the water. [346] Skeptics have censured Jesus for permitting this loss of property. God may recognize our property rights as against each other, but he nowhere recognizes them in the realm of nature.
What was done to the swine was done by the demons, and the owners had no more right to complain than they would have had if the herd had been carried off by murrain, by flood, or by any other natural cause. All animals have a right to die, either singly or in numbers.
The demons evidently did not intend to destroy the swine. Their desire to have live bodies to dwell in shows that they did not. But the presence of the demons in their bodies made the hogs crazy, as it had the demoniac, and they ran the way their noses were pointed at the moment. For discussion of demoniacal possession, see .] [Gergesa] [for the cities which constituted Decapolis, see ] [They could see the sail of his boat as he started back.] [Capernaum.] [348] [FFG 344-348]
Luke 8:41-56
(Capernaum, same day as last.) M 18-26; M 22-43; L 41-56. [while he talked about fasting at Matthew’s table] [He was one of the board of elders which governed the synagogue at Capernaum. These elders were not necessarily old men– , ] [It was a very lowly act for the ruler of a synagogue thus to bow before the Man of Nazareth. But the ruler was in trouble, and his needs were stronger than his pride] [he left her dying, [352] and so stated his fears in the very strongest way] [From Matthew’s table. Jesus did not fast for form’s sake, but he was ever ready to leave a feast that he might confer a favor] [The ruler, of highest social rank in the city, found Jesus among the lowliest, and they were naturally curious to see what Jesus would do for this grandee] [Medicine was not a science in that day. Diseases were not cured by medicine, but were exorcised by charms. The physician of Galilee in that age did not differ very widely from the medicine-man of the North American Indians.
One in easy circumstances could readily spend all during twelve years of doctoring with such leeches.] [her faith rested on hearing rather than on sight] [The nature of her disease made her unclean . Her consciousness of this made her, therefore, timidly approach Jesus from behind.] [The feeble pulse of sickness gave way to the glow and thrill of health.] [353] [because being unclean, any rabbi would have rebuked her severely for touching him] [To have permitted the woman to depart without this exposure would have confirmed her in the mistaken notion that Jesus healed rather by his than by his Hence he questions her, not that he may obtain information, but rather as a means of imparting it.
By his questions he reveals to her that no work of his is wrought without his consciousness, and that it was himself and not his garment which had blessed her.] [Faith gets a sweet welcome] [Be permanently whole: an assurance that relief was not temporal, but final.] [Faith healed her by causing her to so act as to obtain healing. Faith thus saves; not of itself, but by that which it causes us to do. It causes us to so run that we obtain.] [The delay caused by healing this woman must have sorely tried the ruler’s patience, and the sad [354] news which followed it must have severely tested his faith; but we hear no word of murmuring or bitterness from him.] [not succumbing to the situation] [Thus, with words of confidence and cheer, Jesus revived the ruler’s failing faith.] [into the house with him] [These three were honored above their fellows by special privileges on several occasions, because their natures better fitted them to understand the work of Christ.] [Mourning began at the moment of death, and continued without intermission until the burial, which usually took place on the day of the death. Even to this day Oriental funerals are characterized by noisy uproar and frantic demonstrations of sorrow, made by real and hired mourners. Flute-players, then as now, mingle the plaintive strains of their instruments with the piercing cries of those females who made mourning a profession] [Jesus used this figurative language with regard to Lazarus, and explained by this he meant death– .] [His words formed a criticism as to their judgment and experience as to death, and threatened to interrupt them in earning their funeral [355] dues.] [because their tumult was unsuited to the solemnity and sublimity of a resurrection. They were in the outer room–not in the room where the dead child lay] [the three] [Jesus took with him five witnesses, because in the small space of the room few could see distinctly what happened, and those not seeing distinctly might circulate inaccurate reports and confused statements as to what occurred.
Besides, Jesus worked his miracles as privately as possible in order to suppress undue excitement.] [Mark gives the Aramaic words which Jesus used. They were the simple words with which anyone would awaken a child in the morning.] [her restoration was complete] [Her frame, emaciated by sickness, was to be invigorated by natural means.] [Faith in God’s great promise is seldom so strong that fulfillment fails to waken astonishment.] [A command given to keep down popular excitement.
Moreover, Jesus did not wish to be importuned to raise the dead. He never was so importuned] [FFG 352-356]