Text -- Luke 8:1-24 (NET)

Jesus’ Ministry and the Help of Women

8:1 Some time afterward he went on through towns and villages, preaching and proclaiming the good news of the kingdom of God. The twelve were with him, 8:2 and also some women who had been healed of evil spirits and disabilities: Mary (called Magdalene), from whom seven demons had gone out, 8:3 and Joanna the wife of Cuza (Herod’s household manager), Susanna, and many others who provided for them out of their own resources.

The Parable of the Sower

8:4 While a large crowd was gathering and people were coming to Jesus from one town after another, he spoke to them in a parable: 8:5 “A sower went out to sow his seed. And as he sowed, some fell along the path and was trampled on, and the wild birds devoured it. 8:6 Other seed fell on rock, and when it came up, it withered because it had no moisture. 8:7 Other seed fell among the thorns, and they grew up with it and choked it. 8:8 But other seed fell on good soil and grew, and it produced a hundred times as much grain.” As he said this, he called out, “The one who has ears to hear had better listen!” 8:9 Then his disciples asked him what this parable meant. 8:10 He said, “You have been given the opportunity to know the secrets of the kingdom of God, but for others they are in parables, so that although they see they may not see, and although they hear they may not understand. 8:11 “Now the parable means this: The seed is the word of God. 8:12 Those along the path are the ones who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. 8:13 Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in a time of testing fall away. 8:14 As for the seed that fell among thorns, these are the ones who hear, but as they go on their way they are choked by the worries and riches and pleasures of life, and their fruit does not mature. 8:15 But as for the seed that landed on good soil, these are the ones who, after hearing the word, cling to it with an honest and good heart, and bear fruit with steadfast endurance.

Showing the Light

8:16 “No one lights a lamp and then covers it with a jar or puts it under a bed, but puts it on a lampstand so that those who come in can see the light. 8:17 For nothing is hidden that will not be revealed, and nothing concealed that will not be made known and brought to light. 8:18 So listen carefully, for whoever has will be given more, but whoever does not have, even what he thinks he has will be taken from him.”

Jesus’ True Family

8:19 Now Jesus’ mother and his brothers came to him, but they could not get near him because of the crowd. 8:20 So he was told, “Your mother and your brothers are standing outside, wanting to see you.” 8:21 But he replied replied to them, “My mother and my brothers are those who hear the word of God and do it.”

Stilling of a Storm

8:22 One day Jesus got into a boat with his disciples and said to them, “Let’s go across to the other side of the lake.” So they set out, 8:23 and as they sailed he fell asleep. Now a violent windstorm came down on the lake, and the boat started filling up with water, and they were in danger. 8:24 They came and woke him, saying, “Master, Master, we are about to die!” So he got up and rebuked the wind and the raging waves; they died down, and it was calm.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 8:1

Soon afterwards ( en tōi kathexēs ).

In Luk 7:11 we have en tōi hexēs . This word means one after the other, successively, but that gives no definite data as to the time, only that this incident in Luk 8:1-3 follows that in Luk 7:36-50. Both in Luke alone.

Robertson: Luk 8:1

That ( kai ).

One of Luke’ s idioms with kai egeneto like Hebrew wav . Went about (diōdeuen ). Imperfect active of diodeuō , to make one’ s way through (dia , hodos ), common in late Greek writers. In the N.T. here only and Act 17:1.

Robertson: Luk 8:1

Through cities and villages ( kata polin kai kōmēn ).

Distributive use of kata (up and down). The clause is amphibolous and goes equally well with diōdeuen or with kērussōn (heralding) kai euaggelizomenos (evangelizing, gospelizing). This is the second tour of Galilee, this time the Twelve with him.

Robertson: Luk 8:2

Which had been healed ( hai ēsan tetherapeumenai ).

Periphrastic past perfect passive, suggesting that the healing had taken place some time before this tour. These women all had personal grounds of gratitude to Jesus.

Robertson: Luk 8:2

From whom seven devils (demons) had gone out ( aph' hēs daimonia hepta exelēluthei ).

Past perfect active third singular for the daimonia are neuter plural. This first mention of Mary Magdalene describes her special cause of gratitude. This fact is stated also in Mar 16:9 in the disputed close of the Gospel. The presence of seven demons in one person indicates special malignity (Mar 5:9). See Mat 12:45 for the parable of the demon who came back with seven other demons worse than the first. It is not known where Magdala was, whence Mary came.

Robertson: Luk 8:3

Joanna ( Iōana ).

Her husband Chuzā , steward (epitropou ) of Herod, is held by some to be the nobleman (basilikos ) of Joh 4:46-53 who believed and all his house. At any rate Christ had a follower from the household of Herod Antipas who had such curiosity to see and hear him. One may recall also Manaen (Act 13:1), Herod’ s foster brother. Joanna is mentioned again with Mary Magdalene in Luk 24:10.

Robertson: Luk 8:3

Who ministered unto them ( haitines diēkonoun autois ).

Imperfect active of diakoneō , common verb, but note augment as if from dia and akoneō , but from diakonos and that from dia and konis (dust). The very fact that Jesus now had twelve men going with him called for help from others and the women of means responded to the demand.

Robertson: Luk 8:3

Of their substance ( ek tōn huparchontōn autais ).

From the things belonging to them. This is the first woman’ s missionary society for the support of missionaries of the Gospel. They had difficulties in their way, but they overcame these, so great was their gratitude and zeal.

Robertson: Luk 8:4

By a parable ( dia parabolēs ).

Mar 4:2 says "in parables"as does Mat 13:3. This is the beginning of the first great group of parables as given in Mark 4:1-34 and Matthew 13:1-53. There are ten of these parables in Mark and Matthew and only two in Luk 8:4-18 (The Sower and the Lamp, Luk 8:16) though Luke also has the expression "in parables"(Luk 8:10). See notes on Matthew 13 and notes on Mark 4 for discussion of the word parable and the details of the Parable of the Sower. Luke does not locate the place, but he mentions the great crowds on hand, while both Mark and Matthew name the seaside as the place where Jesus was at the start of the series of parables.

Robertson: Luk 8:5

His seed ( ton sporon autou ).

Peculiar to Luke.

Robertson: Luk 8:5

Was trodden under foot ( katepatēthē ).

First aorist passive indicative of katapateō . Peculiar to Luke here.

Robertson: Luk 8:5

Of the heavens ( tou ouranou ).

Added in Luke.

Robertson: Luk 8:6

Upon the rock ( epi tēn petran ).

Mar 4:5 "the rocky ground"(epi to petrōdes ), Mat 13:5 "the rocky places.

Robertson: Luk 8:6

As soon as it grew ( phuen ).

Second aorist passive participle of phuō , an old verb to spring up like a sprout.

Robertson: Luk 8:6

Withered away ( exēranthē ).

First aorist passive indicative of zērainō , old verb, to dry up.

Robertson: Luk 8:6

Moisture ( ikmada ).

Here only in the N.T., though common word.

Robertson: Luk 8:7

Amidst the thorns ( en mesōi tōn akanthōn ).

Mar 4:7 has eis (among) and Mat 13:7 has epi "upon."

Robertson: Luk 8:7

Grew with it ( sunphueisai ).

Same participle as phuen above with sun - (together).

Robertson: Luk 8:7

Choked ( apepnixan ).

From apopnigō , to choke off as in Mat 13:7. In Mar 4:7 the verb is sunepnixan (choked together).

Robertson: Luk 8:8

A hundredfold ( hekatonplasiona ).

Luke omits the thirty and sixty of Mar 4:8; Mat 13:8.

Robertson: Luk 8:8

He cried ( ephōnei ).

Imperfect active, and in a loud voice, the verb means. The warning about hearing with the ears occurs also in Mar 4:9; Mat 13:9.

Robertson: Luk 8:9

Asked ( epērōtōn ).

Imperfect of eperōtaō (epi and erōtaō ) where Mar 4:10 has ērōtōn (uncompounded imperfect), both the tense and the use of epi indicate eager and repeated questions on the part of the disciples, perhaps dimly perceiving a possible reflection on their own growth.

Robertson: Luk 8:9

What this parable might be ( tis hautē eiē hē parabolē ).

A mistranslation, What this parable was (or meant). The optative eiē is merely due to indirect discourse, changing the indicative estin (is) of the direct question to the optative eiē of the indirect, a change entirely with the writer or speaker and without any change of meaning (Robertson, Grammar , pp. 1043f.).

Robertson: Luk 8:10

The mysteries ( ta mustēria ).

See for this word on Mat 13:11; Mar 4:11. Part of the mystery here explained is how so many people who have the opportunity to enter the kingdom fail to do so because of manifest unfitness.

Robertson: Luk 8:10

That ( hina ).

Here Mar 4:11 also has hina while Mat 13:13 has hoti (because). On the so-called causal use of hina as here equal to hoti see note on Mat 13:13 and note on Mar 4:11. Plummer sensibly argues that there is truth both in the causal hoti of Matthew and the final hina of Mark and Matthew. "But the principle that he who hath shall receive more, while he who hath not shall be deprived of what he seemeth to have, explains both the hina and the hoti . Jesus speaks in parables because the multitudes see without seeing and hear without hearing. But He also speaks in parable in order that they may see without seeing and hear without hearing."Only for "hearing"Luke has "understand"suniōsin , present subjunctive from a late omega form suniō instead of the -mi verb suniēmi .

Robertson: Luk 8:11

Is this ( estin de hautē ).

Means this. Jesus now proceeds to interpret his own parable.

Robertson: Luk 8:11

The seed is the word of God ( ho sporos estin ho logos tou theou ).

The article with both subject and predicate as here means that they are interchangeable and can be turned round: The word of God is the seed. The phrase "the word of God"does not appear in Matthew and only once in Mark (Mar 7:13) and John (Joh 10:35), but four times in Luke (Luk 5:1; Luk 8:11, Luk 8:21; Luk 11:28) and twelve times in Acts. In Mar 4:14 we have only "the word."In Mar 3:31 we have "the will of God,"and in Mat 12:46 "the will of my Father"where Luk 8:21 has "the word of God."This seems to show that Luke has the subjective genitive here and means the word that comes from God.

Robertson: Luk 8:12

Those by the wayside ( hoi para tēn hodon ).

As in Mar 4:15; Mat 13:19 so here the people who hear the word = the seed are discussed by metonymy.

Robertson: Luk 8:12

The devil ( ho diabolos ).

The slanderer. Here Mar 4:15 has Satan.

Robertson: Luk 8:12

From their heart ( apo tēs kardias autōn ).

Here Mark has "in them."It is the devil’ s business to snatch up the seed from the heart before it sprouts and takes root. Every preacher knows how successful the devil is with his auditors. Mat 13:19 has it "sown in the heart."

Robertson: Luk 8:12

That they may not believe and be saved ( hina mē pisteusantes sōthōsin ).

Peculiar to Luke. Negative purpose with aorist active participle and first aorist (ingressive) passive subjunctive. Many reasons are offered today for the failure of preachers to win souls. Here is the main one, the activity of the devil during and after the preaching of the sermon. No wonder then that the sower must have good seed and sow wisely, for even then he can only win partial success.

Robertson: Luk 8:13

Which for a while believe ( hoi pros kairon pisteuousin ).

Ostensibly they are sincere and have made a real start in the life of faith.

Robertson: Luk 8:13

They fall away ( aphistantai ).

Present middle indicative. They stand off, lose interest, stop coming to church, drop out of sight. It is positively amazing the number of new church members who "stumble"as Mar 4:17 has it (skandalizontai ), do not like the pastor, take offence at something said or done by somebody, object to the appeals for money, feel slighted. The "season of trial"becomes a "season of temptation"(en kairōi peirasmou ) for these superficial, emotional people who have to be periodically rounded up if kept within the fold.

Robertson: Luk 8:14

They are choked ( sunpnigontai ).

Present passive indicative of this powerfully vivid compound verb sunpnigō used in Mar 4:19; Mat 13:22, only there these worldly weeds choke the word while here the victims themselves are choked. Both are true. Diphtheria will choke and strangle the victim. Who has not seen the promise of fair flower and fruit choked into yellow withered stalk without fruit "as they go on their way"(poreuomenoi ).

Robertson: Luk 8:14

Bring no fruit to perfection ( ou telesphorousin ).

Compound verb common in the late writers (telos , phoreō ). To bring to completion. Used of fruits, animals, pregnant women. Only here in the N.T.

Robertson: Luk 8:15

In an honest and good heart ( en kardiāi kalēi kai agathēi ).

Peculiar to Luke. In Luk 8:8 the land (gēn ) is called agathēn (really good, generous) and in Luk 8:15 we have en tēi kalēi gēi ( in the beautiful or noble land ). So Luke uses both adjectives of the heart. The Greeks used kalos k' agathos of the high-minded gentleman. It is probable that Luke knew this idiom. It occurs here alone in the N.T. It is not easy to translate. We have such phrases as "good and true,""sound and good,""right and good,"no one of which quite suits the Greek. Certainly Luke adds new moral qualities not in the Hellenic phrase. The English word "honest"here is like the Latin honestus (fair, noble). The words are to be connected with "hold fast"(katechousin ), "hold it down"so that the devil does not snatch it away, having depth of soil so that it does not shrivel up under the sun, and is not choked by weeds and thorns. It bears fruit (karpophorousin , an old expressive verb, karpos and phoreō ). That is the proof of spiritual life.

Robertson: Luk 8:15

In patience ( en hupomonēi ).

There is no other way for real fruit to come. Mushrooms spring up overnight, but they are usually poisonous. The best fruits require time, cultivation, patience.

Robertson: Luk 8:16

When he hath lighted a lamp ( luchnon hapsas ).

It is a portable lamp (luchnon ) that one lights (hapsas aorist active participle of haptō , to kindle, fasten to, light).

Robertson: Luk 8:16

With a vessel ( skeuei , instrumental case of skeuos ).

Here Mar 4:21 has the more definite figure "under the bushel"as has Mat 5:15.

Robertson: Luk 8:16

Under the bed ( hupokatō klinēs ).

Here Mar 4:21 has the regular hupo tēn klinēn instead of the late compound hupokatō . Ragg notes that Matthew distributes the sayings of Jesus given here by Luk 8:16-18; Mar 4:21-25 concerning the parable of the lamp and gives them in three separate places (Mat 5:15; Mat 10:26; Mat 13:12). That is true, but it does not follow that Mark and Luke have bunched together separate sayings or that Matthew has scattered sayings delivered only on one occasion. One of the slowest lessons for some critics to learn is that Jesus repeated favourite sayings on different occasions and in different groupings just as every popular preacher and teacher does today. See note on Mar 4:21 for further discussion of the lamp and stand.

Robertson: Luk 8:16

May see the light ( Blepōsin to phōs ).

In Mat 5:16 Jesus has it "may see your good works."The purpose of light is to let one see something else, not the light. Note present subjunctive (blepōsin ), linear action "Jesus had kindled a light within them. They must not hide it, but must see that it spreads to others"(Plummer). The parable of the lamp throws light on the parable of the sower.

Robertson: Luk 8:17

That shall not be known ( ho ou mē gnōsthēi ).

Peculiar to Luke. First aorist passive subjunctive of ginōskō with the strong double negative ou mē . See note on Mar 4:22 for discussion of krupton and apokruphon .

Robertson: Luk 8:18

How ye hear ( pōs akouete ).

The manner of hearing. Mar 4:24 has "what ye hear"(ti akouete ), the matter that is heard. Both are supremely important. Some things should not be heard at all. Some that are heard should be forgotten. Others should be treasured and practised.

Robertson: Luk 8:18

For whosoever hath ( Hos an gar echēi ).

Present active subjunctive of the common verb echō which may mean "keep on having"or "acquiring."See note on Mar 4:25 for discussion.

Robertson: Luk 8:18

Thinketh he hath ( dokei echein )

, or seems to acquire or to hold. Losses in business illustrate this saying as when we see their riches take wings and fly away. So it is with hearing and heeding. Self-deception is a common complaint.

Robertson: Luk 8:19

His mother and brethren ( hē mētēr kai hoi adelphoi autou ).

Mar 3:31-35; Mat 12:46-50 place the visit of the mother and brothers of Jesus before the parable of the sower. Usually Luke follows Mark’ s order, but he does not do so here. At first the brothers of Jesus (younger sons of Joseph and Mary, I take the words to mean, there being sisters also) were not unfriendly to the work of Jesus as seen in Joh 2:12 when they with the mother of Jesus are with him and the small group (half dozen) disciples in Capernaum after the wedding in Cana. But as Jesus went on with his work and was rejected at Nazareth (Luke 4:16-31), there developed an evident disbelief in his claims on the part of the brothers who ridiculed him six months before the end (Joh 7:5). At this stage they have apparently come with Mary to take Jesus home out of the excitement of the crowds, perhaps thinking that he is beside himself (Mar 3:21). They hardly believed the charge of the rabbis that Jesus was in league with Beelzebub. Certainly the mother of Jesus could give no credence to that slander. But she herself was deeply concerned and wanted to help him if possible. See discussion of the problem in my little book The Mother of Jesus and also on Mar 3:31 and Mat 12:46.

Robertson: Luk 8:19

Come to him ( suntuchein ).

Second aorist active infinitive of suntugchanō , an old verb, though here alone in the N.T., meaning to meet with, to fall in with as if accidentally, here with associative instrumental case autōi .

Robertson: Luk 8:20

Was told ( apēggelē ).

Second aorist passive indicative of apaggellō , to bring word or tidings. Common verb. See Mar 3:32 and Mat 12:47 for details.

Robertson: Luk 8:21

These which hear the word of God and do it ( hoi ton logon tou theou akouontes kai poiountes ).

The absence of the article with "mother"and "brothers"probably means, as Plummer argues, "Mother to me and brothers to me are those who &c."No one is a child of God because of human parentage (Joh 1:13). "Family ties are at best temporal; spiritual ties are eternal"(Plummer). Note the use of "hear and do"together here as in Mat 7:24; Luk 6:47 at the close of the Sermon on the Mount. The parable of the sower is almost like a footnote to that sermon. Later Jesus will make "doing"a test of friendship for him (Joh 15:14).

Robertson: Luk 8:22

And they launched forth ( kai anēchthēsan ).

First aorist passive indicative of anagō , an old verb, to lead up, to put out to sea (looked at as going up from the land). This nautical sense of the verb occurs only in Luke in the N.T. and especially in the Acts (Act 13:13; Act 16:11; Act 18:21; Act 20:3, Act 20:13; Act 21:1, Act 21:2; Act 27:2, Act 27:4, Act 27:12, Act 27:21; Act 28:10.).

Robertson: Luk 8:23

He fell asleep ( aphupnōsen ).

First aorist (ingressive) active indicative of aphupnoō , to put to sleep, to fall off to sleep, a late verb for which the older Greek used kathupnoō . Originally aphupnoō meant to waken from sleep, then to fall off to sleep (possibly a medical use). This is the only passage which speaks of the sleep of Jesus. Here only in the N.T.

Robertson: Luk 8:23

Came down ( katebē ).

Second aorist active indicative of katabainō , common verb. It was literally true. These wind storms (lailaps . So also Mar 4:37) rushed from Hermon down through the Jordan gorge upon the Sea of Galilee and shook it like a tempest (Mat 8:24). Mark’ s (Mar 4:37) vivid use of the dramatic present ginetai (ariseth) is not so precise as Luke’ s "came down."See note on Mat 8:24. These sudden squalls were dangerous on this small lake.

Robertson: Luk 8:23

They were filling ( suneplērounto ).

Imperfect passive. It was the boat that was being filled (Mar 4:37) and it is here applied to the navigators as sailors sometimes spoke. An old verb, but in the N.T. used only by Luke (Luk 8:23; Luk 9:51; Act 2:1).

Robertson: Luk 8:23

Were in jeopardy ( ekinduneuon ).

Imperfect active, vivid description. Old verb, but in the N.T. only here, Act 19:27; 1Co 15:30.

Robertson: Luk 8:24

Master, Master ( Epistata , epistata ).

See note on Luk 5:5 for discussion. Mar 4:38 has Teacher (Didaskale ), Mat 8:25 has Lord (Kurie ). The repetition here shows the uneasiness of the disciples.

Robertson: Luk 8:24

We perish ( apollumetha ).

So in Mar 4:38; Mat 8:25. Linear present middle indicative, we are perishing.

Robertson: Luk 8:24

The raging of the water ( tōi kludoni tou hudatos ).

Kludōn , common Greek word, is a boisterous surge, a violent agitation. Here only in the N.T. save Jam 1:6. Kuma (Mar 4:37) is the regular swell or wave. A calm (galēnē ). Only in the parallels in the N.T., though common word. Here Mar 4:39; Mat 8:26 add great (megalē ).

Robertson: Luk 8:24

That ( hoti ).

This use of hoti as explanatory of the demonstrative pronoun houtos occurs in the parallels Mar 4:36; Mat 8:27 and also in Luk 4:36. It is almost result.

Robertson: Luk 8:24

He commandeth ( epitassei ).

Peculiar to Luke.

Vincent: Luk 8:1

Afterward ( ἐν τῷ καθεξῆς )

Rev., soon afterward. See on Luk 7:11.

Vincent: Luk 8:1

Throughout every city and village ( κατὰ πόλιν καὶ κώμην )

Lit., by city and village. See on Luk 8:4.

Vincent: Luk 8:1

Preaching ( κηρύσσων )

Or proclaiming , as a herald. Compare Luk 4:18, and see on 2Pe 2:5.

Vincent: Luk 8:1

And the twelve were with him

The were is supplied by the translators. Better, " he himself went about," etc., " and the twelve (went) with him;" or, as Rev., and with him the twelve .

Vincent: Luk 8:3

Steward ( ἐπιτρόπου )

From ἐπιτρέπω , to turn toward; thence to turn over to, transfer, and so commit or intrust to. The word thus literally means, one to whom the management of affairs is turned over.

Vincent: Luk 8:4

Out of every city ( κατὰ πολίν )

City by city.

Vincent: Luk 8:4

Were come ( ἐπιπορευμένων )

The present participle denoting something in progress. They kept coming. Rev., resorted.

Vincent: Luk 8:5

To sow

See on Mat 13:3.

Vincent: Luk 8:5

His seed

Peculiar to Luke.

Vincent: Luk 8:5

By the way-side

See on Mat 13:4.

Vincent: Luk 8:5

Was trodden down

A rendering which would apply better to standing grain. Render, as Rev., trodden under foot. Peculiar to Luke.

Vincent: Luk 8:6

The rock ( τὴν πέτραν )

Matthew has the rocky place, and Mark the rocky ground.

Vincent: Luk 8:6

Sprung up ( φυὲν )

Lit., having sprung up. Rev., better, grew. Sprung up is Matthew's ὲξανέτειλεν . Only here and Heb 7:15, where it is a quotation from the Septuagint. See on Mat 13:7.

Vincent: Luk 8:6

Moisture ( ἱκμάδα )

Only here in New Testament. Matthew and Mark have depth of earth. The word is the medical expression for juices of the body, of plants, and of the earth. Aristophanes, metaphorically, the juice of thought (" Clouds," 233). Hippocrates uses this and the preceding word together, comparing the juices of the body with those of the earth.

Vincent: Luk 8:7

Among ( ἐν μέσῳ )

In the midst. Stronger than the simple ἐν , in, as giving more prominence to the danger.

Vincent: Luk 8:7

Sprung up with it ( συμφυεῖσαι )

Only here in New Testament. See on Luk 8:6, and Mat 13:7. The technical word among physicians for closing of wounds or ulcers, and the uniting of nerves or bones. Dioscorides uses it, as here, of plants growing in the same place: " The hellebore grows together with the vines."

Vincent: Luk 8:7

Choked ( ἀπέπνιξαν )

Lit., choked off . Matthew has the simple ἔπνιξαν , choked; and Mark συνέπνιξαν ; the σύν , together, emphasizing the idea of compression. Luke is very fond of compounds and sonorous words. See on Luk 23:51.

Vincent: Luk 8:8

A hundred-fold.

Omitting the thirty and sixty of Matthew and Mark. See on Mat 13:8.

Vincent: Luk 8:10

Mysteries

See on Mat 13:11.

Vincent: Luk 8:10

Understand ( συνιῶσιν )

See on understanding, the kindred noun, Mar 12:33.

Vincent: Luk 8:11

The parable is this

According to its interpretation.

Vincent: Luk 8:13

For awhile believe

See on Mat 13:21. Matthew and Mark have endureth, or endure for a while.

Vincent: Luk 8:13

In time of temptation

Matthew and Mark have, when tribulation or persecution cometh.

Vincent: Luk 8:13

Fall away

Lit., withdraw or stand aloof . Matthew and Mark have stumble.

Vincent: Luk 8:14

Go forth ( πορευόμενοι )

The present participle. Much better Rev., " they that have heard, and as they go on their way are choked," etc.

Vincent: Luk 8:14

Choked with ( ὕπο , under)

Implying the impulse under which they pursue their course.

Vincent: Luk 8:14

Bring (no fruit) to perfection ( τελεσφοροῦσιν )

Only here in New Testament. Matthew and Mark have, it becometh unfruitful. The verb literally means to bring to an end or accomplishment .

Vincent: Luk 8:15

These are they which ( οὗτοί εἰσιν οἵτινες )

Which denotes them as belonging to a class. Hence Rev., rightly, such as.

Vincent: Luk 8:15

Honest and good heart

Peculiar to Luke. Honest; lit., fair, noble. Honest, not in the popular sense, but in the sense of the Latin honestus ; noble, virtuous, worthy.

Vincent: Luk 8:15

Keep ( κατέχουσιν )

Much better Rev., hold it fast, giving the force of the compound verb.

Vincent: Luk 8:15

With patience

Or in patience. Peculiar to Luke. In contrast with fall away, Luk 8:13.

Vincent: Luk 8:16

Candle ( λύχνον )

Rev., properly, lamp . See on Mar 4:21.

Vincent: Luk 8:16

Candlestick ( λυχνίας )

Correctly, as Rev., a stand. See on Mat 5:15.

Vincent: Luk 8:17

Nothing is secret - manifest

Correctly rendered in A. V., but not so the parallel passage, Mar 4:22, on which see note.

Vincent: Luk 8:18

How ye hear ( τῶς )

The manner of hearing. Mark has τί , what ye hear; the matter.

Vincent: Luk 8:18

Seemeth ( δοκεῖ )

Peculiar to Luke. Rev. renders " thinketh he hath," as Jam 1:26, on which see note. Wyc., guesseth; Tynd., supposeth.

Vincent: Luk 8:22

Let us go over unto the other side of the lake

Wyc. has, pass we over the standing water. On lake , see on Luk 5:1.

Vincent: Luk 8:22

Launched forth ( ἀνήχθησαν )

See on Luk 5:3. The verb literally means to lead up; hence to lead up to the high sea, or take to sea; put to sea. It is the word used of Jesus' being led up into the wilderness and the mount of temptation (Mat 4:1; Luk 2:22); also of bringing up a sacrifice to an idol-altar (Act 7:41). Often in Acts in the accounts of Paul's voyages.

Vincent: Luk 8:23

He fell asleep ( ἀφύπνωσεν )

Very graphic. He fell off (ἀπό ) into sleep.

Vincent: Luk 8:23

Came down ( κατέβη )

More vivid than either Matthew or Mark, who have there arose. The word describes the action of the sudden storms which literally come down from the heights surrounding the lake. See on Mat 8:24.

Vincent: Luk 8:23

Storm ( λαιλαψ )

See Mar 4:37. Matthew has σεισμὸς , a shaking. See on Mat 8:24.

Vincent: Luk 8:23

They were filling with water ( συνεπληροῦντο )

Used by Luke only. Mark, as usual, goes into minuter detail, and describes how the waves beat into the boat. Note the imperfects: they were filling; they were beginning to be in danger, contrasted with the instantaneous descent of the storm expressed by the aorist came down.

Vincent: Luk 8:24

Master

See on Luk 5:5.

Vincent: Luk 8:24

Rebuked

Compare the more detailed narrative of Mar 4:39, and see notes there. Wyc., blamed.

Vincent: Luk 8:24

The raging ( κλύδωνι )

See on Jam 1:6.

Vincent: Luk 8:24

Arose ( διεγερθεὶς )

Wrong. It is the word used just before, awoke. Lit., having been thoroughly awakened. Rev., correctly, he awoke. Luke is especially fond of compounds with διά .

Vincent: Luk 8:24

A calm

Matthew and Mark have " a great calm."

Wesley: Luk 8:2

Or Mary of Magdala, a town in Galilee: probably the person mentioned in the last chapter.

Wesley: Luk 8:4

Mat 13:1; Mar 4:1.

Wesley: Luk 8:15

keep it - Not like the highway side: And bring forth fruit - Not like the thorny ground: With perseverance - Not like the stony.

Wesley: Luk 8:16

As if ho had said, And let your good fruit appear openly. Mat 5:15; Mar 4:21; Luk 11:33.

Wesley: Luk 8:17

Strive not to conceal it at all; for you can conceal nothing long. Mat 10:26; Mar 4:22; Luk 12:2.

Wesley: Luk 8:18

The word commonly translated seemeth, wherever it occurs, does not weaken, but greatly strengthens the sense. Mat 13:12; Mar 4:25; Luk 19:26.

Wesley: Luk 8:19

Mat 12:46; Mar 3:31.

Wesley: Luk 8:22

Mat 8:23; Mar 4:35.

JFB: Luk 8:1

Travelled, made a progress.

JFB: Luk 8:1

Through town and village.

JFB: Luk 8:1

The Prince of itinerant preachers scattering far and wide the seed of the Kingdom.

JFB: Luk 8:2

On whom He had the double claim of having brought healing to their bodies and new life to their souls. Drawn to Him by an attraction more than magnetic, they accompany Him on this tour as His almoners--ministering unto Him of their substance. Blessed Saviour! It melts us to see Thee living upon the love of Thy ransomed people. That they bring Thee their poor offerings we wonder not. Thou hast sown unto them spiritual things, and they think it, as well they might, a small thing that Thou shouldst reap their material things (1Co 9:11). But dost Thou take it at their hand, and subsist upon it? "Oh, the depth of the riches" (Rom 11:33) --of this poverty of His!

JFB: Luk 8:2

That is, probably, of Magdala (on which see Mat 15:39; see on Mar 8:10).

JFB: Luk 8:2

Rather, "had gone."

JFB: Luk 8:2

(Mar 16:9). It is a great wrong to this honored woman to identify her with the once profligate woman of Luk 7:37, and to call all such penitents Magdalenes. The mistake has arisen from confounding unhappy demoniacal possession with the conscious entertainment of diabolic impurity, or supposing the one to have been afflicted as a punishment for the other--for which there is not the least scriptural ground.

JFB: Luk 8:3

If the steward of such a godless, cruel, and licentious wretch as Herod Antipas (see on Mar 6:14, &c.) differed greatly from himself, his post would be no easy or enviable one. That he was a disciple of Christ is very improbable, though he might be favorably disposed towards Him. But what we know not of him, and may fear he lacked, we are sure his wife possessed. Healed either of "evil spirits" or of some one of the "infirmities" here referred to--the ordinary diseases of humanity--she joins in the Saviour's train of grateful, clinging followers. Of "Susanna," next mentioned, we know nothing but the name, and that here only. But her services on this memorable occasion have immortalized her name. "Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done," in ministering to the Lord of her substance on His Galilean tour, "shall be spoken of as a memorial of her" (Mar 14:9).

JFB: Luk 8:3

That is, many other healed women. What a train! and all ministering unto Him of their substance, and He allowing them to do it and subsisting upon it! "He who was the support of the spiritual life of His people disdained not to be supported by them in the body. He was not ashamed to penetrate so far into the depths of poverty as to live upon the alms of love. He only fed others miraculously; for Himself, He lived upon the love of His people. He gave all things to men, His brethren, and received all things from them, enjoying thereby the pure blessing of love: which is then only perfect when it is at the same time both giving and receiving. Who could invent such things as these? It was necessary to live in this manner that it might be so recorded" [OLSHAUSEN].

JFB: Luk 8:16

(see on Mat 5:15, of which this is nearly a repetition).

JFB: Luk 8:17

(See on Luk 12:2).

JFB: Luk 8:18

In Mar 4:24, "what ye hear." The one implies the other. The precept is very weighty.

JFB: Luk 8:18

Or, "thinketh that he hath" (Margin). The "having" of Mat 13:12 (on which see), and this "thinking he hath," are not different. Hanging loosely on him, and not appropriated, it is and is not his.

JFB: Luk 8:23

Literally, "were getting filled," that is, those who sailed; meaning that their ship was so.

Clarke: Luk 8:1

Throughout every city and village - That is, of Galilee.

Clarke: Luk 8:2

Out of whom went seven devils - Who had been possessed in a most extraordinary manner; probably a case of inveterate lunacy, brought on by the influence of evil spirits. The number seven may here express the superlative degree

Mary Magdalene is commonly thought to have been a prostitute before she came to the knowledge of Christ, and then to have been a remarkable penitent. So historians and painters represent her: but neither from this passage, nor from any other of the New Testament, can such a supposition be legitimately drawn. She is here represented as one who had been possessed with seven demons; and as one among other women who had been healed by Christ of evil (or wicked) spirits and infirmities. As well might Joanna and Susanna, mentioned Luk 8:3, come in for a share of the censure as this Mary Magdalene; for they seem to have been dispossessed likewise by Jesus, according to St. Luke’ s account of them. They had all had infirmities, of what sort it is not said, and those infirmities were occasioned by evil spirits within them; and Jesus had healed them all: but Mary Magdalene, by her behavior, and constant attendance on Jesus in his life-time, at his crucifixion, and at his grave, seems to have exceeded all the other women in duty and respect to his person. Bishop Pearce

There is a marvellous propensity in commentators to make some of the women mentioned in the Sacred Writings appear as women of ill fame; therefore Rahab must be a harlot; and Mary Magdalene, a prostitute: and yet nothing of the kind can be proved either in the former or in the latter case; nor in that mentioned Luk 7:36, etc., where see the notes. Poor Mary Magdalene is made the patroness of penitent prostitutes, both by Papists and Protestants; and to the scandal of her name, and the reproach of the Gospel, houses fitted up for the reception of such are termed Magdalene hospitals! and the persons themselves Magdalenes! There is not only no proof that this person was such as commentators represent her, but there is the strongest presumptive proof against it: for, if she ever had been such, it would have been contrary to every rule of prudence, and every dictate of wisdom, for Christ and his apostles to have permitted such a person to associate with them, however fully she might have been converted to God, and however exemplary her life, at that time, might have been. As the world, who had seen her conduct, and knew her character, (had she been such as is insinuated), could not see the inward change, and as they sought to overwhelm Christ and his disciples with obloquy and reproach on every occasion, they would certainly have availed themselves of so favorable an opportunity to subject the character and ministry of Christ to the blackest censure, had he permitted even a converted prostitute to minister to him and his disciples. They were ready enough to say that he was the friend of publicans and sinners, because he conversed with them in order to instruct and save their souls; but they could never say he was a friend of prostitutes, because it does not appear that such persons ever came to Christ; or that he, in the way of his ministry, ever went to them. I conclude therefore that the common opinion is a vile slander on the character of one of the best women mentioned in the Gospel of God; and a reproach cast on the character and conduct of Christ and his disciples. From the whole account of Mary Magdalene, it is highly probable that she was a person of great respectability in that place; such a person as the wife of Chuza, Herod’ s steward, could associate with, and a person on whose conduct or character the calumniating Jews could cast no aspersions.

Clarke: Luk 8:3

Herod’ s steward - Though the original word, επιτροπος, signifies sometimes the inspector or overseer of a province, and sometimes a tutor of children, yet here it seems to signify the overseer of Herod’ s domestic affairs: the steward of his household. Steward of the household was an office in the king’ s palace by s. 24, of Hen. VIII. The person is now entitled lord steward of the king’ s household, and the office is, I believe, more honorable and of more importance than when it was first created. Junius derives the word from the Islandic stivardur , which is compounded of stia , work, and vardur , a keeper, or overseer: hence our words, warder, warden, ward, guard, guardian, etc. The Greek word in Hebrew letters is frequent in the rabbinical writings, אפיטדופום, and signifies among them the deputy ruler of a province. See on Luk 16:1 (note). In the Islandic version, it is forsionarmanns

Clarke: Luk 8:3

Unto him - Instead of αυτῳ, to him, meaning Christ, many of the best MSS. and versions have αυτοις, to them, meaning both our Lord and the twelve apostles, see Luk 8:1. This is unquestionably the true meaning

Christ receives these assistances and ministrations, says pious Quesnel, -

1.    To honor poverty by subjecting himself to it

2.    To humble himself in receiving from his creatures

3.    That he may teach the ministers of the Gospel to depend on the providence of their heavenly Father

4.    To make way for the gratitude of those he had healed. And

5.    That he might not be burthensome to the poor to whom he went to preach.

Clarke: Luk 8:5

A sower went out to sow - See all this parable largely explained on Matthew 13:1-23 (note).

Clarke: Luk 8:12

Those by the way side - Bishop Pearce thinks that Luke by οἱ here means σποροι, the seeds, though he acknowledges that he has never found such a word as σποροι in the plural number signifying seeds.

Clarke: Luk 8:15

With patience - Rather, with perseverance. The Greek word ὑπομονη, which our translators render patience, properly signifies here, and in Rom 2:7, perseverance. The good ground, because it is good, strong and vigorous, continues to bear: bad or poor ground cannot produce a good crop, and besides it is very soon exhausted. The persons called the good ground in the text are filled with the power and influence of God, and therefore continue to bring forth fruit; i.e. they persevere in righteousness. From this we may learn that the perseverance of the saints, as it is termed, necessarily implies that they continue to bring forth fruit to the glory of God. Those who are not fruitful are not in a state of perseverance.

Clarke: Luk 8:16

Lighted a candle - This is a repetition of a part of our Lord’ s sermon on the mount. See the notes on Mat 5:15; Mat 10:26; and on Mar 4:21, Mar 4:22.

Clarke: Luk 8:17

For nothing is secret, etc. - Whatever I teach you in private, ye shall teach publicly; and ye shall illustrate and explain every parable now delivered to the people.

Clarke: Luk 8:18

Even that which he seemeth to have - Or rather, even what he hath. Ὁ δοκει εχειν, rendered by our common version, what he seemeth to have, seems to me to contradict itself. Let us examine this subject a little

1.    To seem to have a thing, is only to have it in appearance, and not in reality; but what is possessed in appearance only can only be taken away in appearance; therefore on the one side there is no gain, and on the other side no loss. On this ground, the text speaks just nothing

2.    It is evident that ὁ δοκει εχειν, what he seemeth to have, here, is equivalent to ὁ εχει, what he hath, in the parallel places, Mar 4:25; Mat 13:12; Mat 25:29; and in Luk 19:26

3.    It is evident, also, that these persons had something which might be taken away from them. Fo

1.    The word of God, the Divine seed, was planted in their hearts

2.    It had already produced some good effects; but they permitted the devil, the cares of the world, the desire of riches, and the love of pleasure, to destroy its produce

4.    The word δοκειν is often an expletive: so Xenophon in Hellen, vi. ὁτι εδοκει πατικος φιλος αυτοις, Because he seemed to be (i.e. Was) their father’ s friend. So in his Oeeon. Among the cities that seemed to be ( δοκουσαις, actually were) at war. So Athenaeus, lib. vi. chap. 4. They who seemed to be ( δοκουντες, who really were) the most opulent, drank out of brazen cups

5.    It often strengthens the sense, and is thus used by the very best Greek writers. Ulpian, in one of his notes on Demosthenes’ Orat. Olinth. 1, quoted by Bishop Pearce, says expressly, το δοκειν ου παντως επι αμφιβολου ταττουσιν οἱ παλαιοι, αλλα πολλακις και επι του αληθευειν . The word δοκειν is used by the ancients to express, not always what is doubtful, but oftentimes what is true and certain. And this is manifestly its meaning in Mat 3:9; Luk 22:24; Joh 5:39; 1Co 7:40; 1Co 10:12; 1Co 11:16; Gal 2:9; Phi 3:4; and in the text. See these meanings of the word established beyond the possibility of successful contradiction, in Bishop Pearce’ s notes on Mar 10:42, and in Kypke in loc. See also the notes on Mat 13:12 (note).

Clarke: Luk 8:19

His mother and brethren - See the notes on Mat 12:46, etc., and on Mar 3:31 (note), etc.

Clarke: Luk 8:22

Let us go over, etc. - See on Mat 8:24 (note), etc., and Mar 4:36-41 (note).

Clarke: Luk 8:23

There came down a storm of wind - and they - were in jeopardy - This is a parallel passage to that in Jon 1:4. There was a mighty tempest in the sea, so that the ship was like to be broken: the latter clause of which is thus translated by the Septuagint: και το πλοιον εκινδυνευε του συντριβηναι, And the ship was in the utmost danger of being dashed to pieces. This is exactly the state of the disciples here; and it is remarkable that the very same word, εκινδυνευον, which we translate, were in jeopardy, is used by the evangelist, which is found in the Greek version above quoted. The word jeopardy, an inexpressive French term, and utterly unfit for the place which it now occupies, is properly the exclamation of a disappointed gamester, Jeu perdu ! The game is lost! or, j’ ai perdu ! I have lost! i.e. the game.

Calvin: Luk 8:1

What I have here introduced from Luke belongs, perhaps, to another time; but I saw no necessity for separating what he has placed in immediate connection. First, he says that the twelve apostles preached the kingdom of God along with Christ; from which we infer that, though the ordinary office of teaching had not yet been committed to them, they constantly attended as heralds to procure an audience for their Master; and, therefore, though they held an inferior rank, they are said to have been Christ’s assistants. Next, he adds, that among those who accompanied Christ were certain women, who had been cured of evil spirits and diseases, such as Mary Magdalene, who had been tormented by seven devils To be associated with such persons might be thought dishonorable; for what could be more unworthy of the Son of God than to lead about with him women who were marked with infamy? But this enables us more clearly to perceive that the crimes with which we were loaded before we believed, are so far from diminishing the glory of Christ, that they tend rather to raise it to a higher pitch. And, certainly, it is not said, that the Church which he elected was found by him to be without spot and blemish, but that he cleansed it with his blood, and made it pure and fair.

The wretched and disgraceful condition of those women, now that they had been delivered from it, redounded greatly to the glory of Christ, by holding out public manifestations of his power and grace. At the same time, Luke applauds their gratitude in following their Deliverer, and disregarding the ridicule of the world. ¹⁷⁴ Beyond all question, they were pointed at with the finger on every side, and the presence of Christ served for a platform to exhibit them; but they do not refuse to have their own shame made generally known, provided that the grace of Christ be not concealed. On the contrary, they willingly endure to be humbled, in order to become a mirror, by which he may be illustriously displayed.

In Mary, the boundless goodness of Christ was displayed in an astonishing manner. A woman, who had been possessed by seven devils, and might be said to have been the meanest slave of Satan, was not merely honored to be his disciple, but admitted to enjoy his society. Luke adds the surname Magdalene, to distinguish her from the sister of Martha, and other persons of the name of Mary, who are mentioned in other passages, (Joh 11:1.)

Calvin: Luk 8:3

Luk 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.

Calvin: Luk 8:19

Luk 8:19.And his mother and his brethren came to him There is an apparent discrepancy here between Luke and the other two Evangelists; for, according to their arrangement of the narrative, they represent Christ’s mother and cousins as having come, while he was discoursing about the unclean spirit, while he refers to a different occasion, and mentions only the woman’s exclamation, which we have just now explained. But we know that the Evangelists were not very exact as to the order of dates, or even in detailing minutely every thing that Christ did or said, so that the difficulty is soon removed. Luke does not state at what precise time Christ’s mother came to him; but what the other two Evangelists relate before the parable of the sower he introduces after it. The account which he gives of the exclamation of the woman from among the multitude bears some resemblance to this narrative; for inconsiderate zeal may have led her to exalt to the highest pitch what she imagined that Christ had unduly lowered.

All the three Evangelists agree in stating, that while Christ was discoursing in the midst of a crowd of people, his mother and brethren came to him The reason must have been either that they were anxious about him, or that they were desirous of instruction; for it is not without some good reason that they endeavor to approach him, and it is not probable that those who accompanied the holy mother were unbelievers. Ambrose and Chrysostom accuse Mary of ambition, but without any probability. What necessity is there for such a conjecture, when the testimony of the Spirit everywhere bestows commendation on her distinguished piety and modesty? The warmth of natural affection may have carried them beyond the bounds of propriety: this I do not deny, but I have no doubt that they were led by pious zeal to seek his society. Matthew relates that the message respecting their arrival was brought by one individual: Mark and Luke say that he was informed by many persons. But there is no inconsistency here; for the message which his mother sent to call him would be communicated, as usually happens, from one hand to another, till at length it reached him.

Defender: Luk 8:2

Mary Magdalene, the first person to see Jesus after His resurrection (Joh 20:1, Joh 20:16), was from a small town named Magdala. She, as well as some of the other women in the company, loved and followed Jesus because they had been delivered from demon possession as a result of His concern for them."

Defender: Luk 8:3

Possibly it was through Chuza, the husband of Joanna, that the disciples learned the circumstances around the execution of John the Baptist.

Defender: Luk 8:3

These women followers, including Mary of Magdala, were apparently somewhat well-to-do and thus were able and willing to share financially in the ministry of Christ and the twelve apostles."

Defender: Luk 8:11

This same parable is recorded more fully in Matthew 13:3-23 and Mark 4:3-20, but it is stated here most explicitly that the seed sown in the field of the world by Christ and His followers must be God's Word if it is to bear fruit."

Defender: Luk 8:17

This is a sobering warning to those who feel they can sin or cheat with impunity because no one knows. Sooner or later, everyone will know: "Be sure your sin will find you out" (Num 32:23)."

TSK: Luk 8:1

that : Luk 4:43, Luk 4:44; Mat 4:23, Mat 9:35, Mat 11:1; Mar 1:39; Act 10:38

the glad : Luk 2:10,Luk 2:11, Luk 4:18; Isa 61:1-3; Mat 13:19; Act 13:32; Rom 10:15

and the : Luk 6:14-16; Mat 10:2-4; Mar 3:16-19

TSK: Luk 8:2

certain : Luk 23:27; Mat 27:55, Mat 27:56; Mar 15:40,Mar 15:41, Mar 16:1; Joh 19:25; Act 1:14

out : Luk 8:30; Mar 16:9

TSK: Luk 8:3

Joanna : Luk 24:10

Herod’ s : Luk 9:7-9; Joh 4:46-53; Act 13:1; Phi 4:22

of their : 1Ch 29:14; Isa 23:18; Mat 2:11, Mat 25:40, Mat 26:11; Act 9:36-39; 2Co 8:9; 1Ti 5:10

TSK: Luk 8:4

Mat 13:2; Mar 4:1

TSK: Luk 8:5

sower : Luk 8:11; Mat 13:3, Mat 13:4, Mat 13:18, Mat 13:19, Mat 13:24-26, Mat 13:37; Mar 4:2-4, Mar 4:15, Mar 4:26-29

fell : Luk 8:12; Heb 2:1; Jam 1:23, Jam 1:24

it : Psa 119:118; Mat 5:13

and the : Gen 15:11

TSK: Luk 8:6

Luk 8:13; Jer 5:3; Eze 11:19, Eze 36:26; Amo 6:12; Mat 13:5, Mat 13:6, Mat 13:20,Mat 13:21; Mar 4:5, Mar 4:6, Mar 4:16; Mar 4:17; Rom 2:4, Rom 2:5; Heb 3:7, Heb 3:8, Heb 3:15

TSK: Luk 8:7

thorns : Luk 8:14, Luk 21:34; Gen 3:18; Jer 4:3; Mat 13:7, Mat 13:22; Mar 4:7, Mar 4:18, Mar 4:19; Heb 6:7, Heb 6:8

TSK: Luk 8:8

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

an hundredfold : Gen 26:12

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

TSK: Luk 8:9

What : Hos 6:3; Mat 13:10,Mat 13:18, Mat 13:36, Mat 15:15; Mar 4:10,Mar 4:34, Mar 7:17, Mar 7:18; Joh 15:15

TSK: Luk 8:10

Unto : Luk 10:21-24; Psa 25:14; Mat 11:25, Mat 13:11, Mat 13:12, Mat 16:17; Mar 4:11; Rom 16:25; 1Co 2:7-11, 1Co 12:11; Eph 3:3-9; Col 1:26-28, Col 2:2; 1Ti 3:16; 1Pe 1:10-12

that seeing : Deu 29:4; Isa 6:9, Isa 29:14, Isa 44:18; Jer 5:21; Mat 13:14-17; Joh 12:40; Act 28:26, Act 28:27; Rom 11:7-10

TSK: Luk 8:11

The seed : Isa 8:20; Mat 13:19; Mar 4:14-20; 1Co 3:6, 1Co 3:7, 1Co 3:9-12; Jam 1:21; 1Pe 1:23-25

TSK: Luk 8:12

by : Luk 8:5; Pro 1:24-26, Pro 1:29; Mat 13:19; Mar 4:15; Jam 1:23, Jam 1:24

then : Pro 4:5; Isa 65:11; 2Th 2:9-14; Rev 12:9

TSK: Luk 8:13

receive : Psa 106:12-14; Isa 58:2; Eze 33:32; Mat 13:20,Mat 13:21; Mar 4:16, Mar 4:17, Mar 6:20; Joh 5:35; Gal 3:1, Gal 3:4, Gal 4:15-20

and these : Job 19:28; Pro 12:3, Pro 12:12; Eph 3:17; Col 2:7; Jud 1:12

which : Luk 22:31, Luk 22:32; Hos 6:4; Joh 2:23-25, Joh 8:30-32, Joh 12:42, Joh 12:43, Joh 15:2, Joh 15:6; Act 8:13-23; 1Co 13:2, 1Co 15:2; Col 1:23; 1Th 3:5; 1Ti 1:19; 2Ti 2:18, 2Ti 2:19; Heb 10:39; Jam 2:26; 2Pe 2:20,2Pe 2:22; 1Jo 2:19

TSK: Luk 8:14

and are : Luk 8:7, Luk 16:13, Luk 17:26-30, Luk 18:24, Luk 18:25, Luk 21:34; Mat 6:24, Mat 6:25, Mat 13:22; Mar 4:19; 1Ti 6:9, 1Ti 6:10,1Ti 6:17; 2Ti 4:10; 1Jo 2:15-17

and bring : Luk 13:6-9; Joh 15:6

TSK: Luk 8:15

in an : Luk 6:45; Deu 30:6; Psa 51:10; Jer 31:33, Jer 32:29; Eze 36:26, Eze 36:27; Rom 7:18; Eph 2:8; Jam 1:16-19; 1Pe 2:1, 1Pe 2:2

keep : Luk 11:28; Job 23:11, Job 23:12; Psa 1:1-3, Psa 119:11, Psa 119:127-129; Pro 3:1; Jer 15:16; Joh 14:15, Joh 14:21-24, Joh 15:10; 1Co 7:19; Heb 2:1; Jam 1:22-25; 1Jo 2:3

bring : Mat 24:13; Rom 2:7, Rom 6:22, Rom 7:4; Gal 5:22-26; Phi 1:11, Phi 3:13-15; Col 1:6, Col 1:10; Heb 6:11, Heb 6:12, Heb 10:36; Jam 1:4, Jam 5:7, Jam 5:8

TSK: Luk 8:16

when : Luk 11:33; Mat 5:15, Mat 5:16; Mar 4:21, Mar 4:22; Act 26:18; Phi 2:15, Phi 2:16; Rev 1:20, Rev 2:1; Rev 11:4

TSK: Luk 8:17

nothing : Luk 12:2, Luk 12:3; Ecc 12:14; Mat 10:26; 1Co 4:5

TSK: Luk 8:18

heed : Luk 9:44; Deu 32:46, Deu 32:47; Pro 2:2-5; Mar 4:23, Mar 4:24, Mar 13:14; Act 10:33, Act 17:11; Heb 2:1; Jam 1:19-25; 1Pe 2:1, 1Pe 2:2

for : Luk 19:26; Mat 13:12, Mat 25:29; Mar 4:25; Joh 15:2

from : Luk 12:20,Luk 12:21, Luk 16:2-4, Luk 16:19-25; Mat 7:22, Mat 7:23; 1Co 13:1-3

seemeth to have : or, thinketh that he hath, Pro 14:12; Rom 12:3; 1Co 3:18, 1Co 8:2, 1Co 14:37; Phi 3:4; Jam 1:26

TSK: Luk 8:19

Mat 12:46-50; Mar 3:21, Mar 3:31-35

TSK: Luk 8:20

thy brethren : Mat 13:55, Mat 13:56; Mar 6:3; Joh 7:3-6; Act 1:14; 1Co 9:5; Gal 1:19

TSK: Luk 8:21

My mother : Luk 11:27, Luk 11:28; Mat 25:40,Mat 25:45, Mat 28:10; Joh 15:14, Joh 15:15, Joh 20:17; 2Co 5:16, 2Co 6:18; Heb 2:11-13

which : Luk 8:15; Mat 7:21-26, Mat 17:5; Joh 6:28, Joh 6:29, Joh 13:17; Jam 1:22; 1Jo 2:29, 1Jo 3:22; 1Jo 3:23; 3Jo 1:11

TSK: Luk 8:22

that : Mat 8:18, Mat 8:23-27; Mar 4:35-41; Joh 6:1

Let : Mat 14:22; Mar 5:21, Mar 6:45, Mar 8:13

TSK: Luk 8:23

he fell : Psa 44:23; Isa 51:9, Isa 51:10; Heb 4:15

came : Psa 93:3, Psa 93:4, Psa 107:23-30, Psa 124:2-4, Psa 148:8; Isa 54:11; Act 27:14-20

TSK: Luk 8:24

Master : Psa 69:1, Psa 69:2, Psa 116:3, Psa 116:4, Psa 142:4, Psa 142:5; Lam 3:54-56; Joh 2:2-6; Mat 14:30; 2Co 1:9, 2Co 1:10

he arose : Psa 65:7, Psa 104:6-9, Psa 107:25-29; Isa 50:2; Jer 5:22; Nah 1:4

and rebuked : As the agitation of the sea was merely the effect of the wind, it was necessary to remove the cause of the commotion before the effect would cease. But who, by simply saying Peace, be still (Mar 4:39), could do this but God? One word of our Lord can change the face of nature, and calm the troubled ocean, as well as restore peace to the disconsolate soul.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 8:1

Every city and village - Of Galilee.

Preaching an showing the glad tidings of the kingdom of God - That the kingdom of God was about to come, or that his reign in the gospel was about to be set up over people. See the notes at Mat 3:2.

The twelve - The twelve apostles.

Barnes: Luk 8:2

Infirmities - Sickness.

Mary called Magdalene - So called from "Magdula,"the place of her residence. It was situated on the Sea of Galilee, south of Capernaum. To this place Jesus retired after feeding the 4,000. See the notes at Mat 15:39.

Out of whom went - By the power of Jesus.

Seven devils - The word "seven"is often used for an indefinite number, and "may"signify merely "many"devils. The expression is used to signify that she was grievously tormented, and rendered, doubtless, insane by the power of evil spirits. See the notes at Mat 4:24. It has been commonly supposed that Mary Magdalene was a woman of abandoned character, but of this there is not the least evidence. All that we know of her is that she was formerly grievously afflicted by the presence of those evil spirits, that she was perfectly cured by Jesus, and that afterward she became one of his most faithful and humble followers. She was at his crucifixion Joh 19:25 and burial Mar 15:47, and she was among those who had prepared the materials to embalm him Mar 16:1, and who first went to the sepulchre after the resurrection; and what is particularly interesting in her history, she was the first to whom the risen Redeemer appeared Mar 16:9, and his conversation with her is exceeded in interest and pathos by no passage of history, sacred or profane, Joh 20:11-18.

Barnes: Luk 8:3

Herod’ s steward - Herod Antipas, who reigned in Galilee. He was a son of Herod the Great. The word "steward"means one who has charge of the domestic affairs of a family, to provide for it. This office was generally held by a "slave"who was esteemed the most faithful, and was often conferred as a reward of fidelity.

Ministered - Gave for his support.

Of their substance - Their property; their possessions. Christians then believed, when they professed to follow Christ, that it was proper to give "all"up to him - their property as well as their hearts; and the same thing is still required that is, to commit all that we have to his disposal; to be willing to part with it for the promotion of his glory, and to leave it when he calls us away from it.

Barnes: Luk 8:4-15

See the parable of the sower explained in the notes at Mat. 13:1-23.

Barnes: Luk 8:16-18

See the notes at Mar 4:21-25.

Barnes: Luk 8:19-21

See the notes at Mat 12:46-50.

Barnes: Luk 8:22-39

See this passage explained in the Mat 8:23-34 notes, and Mark 5:1-20 notes.

Poole: Luk 8:1

Luk 8:1-3 Christ preacheth through the cities, attended by his disciples,

and ministered unto by devout women of their substance.

Luk 8:4-8 The parable of the sower.

Luk 8:9,10 Why Christ taught in parables.

Luk 8:11-15 The parable expounded.

Luk 8:16-18 Light is given to be improved and communicated.

Luk 8:19-21 Christ showeth whom he regardeth as his nearest relations,

Luk 8:22-25 stilleth a tempest on the sea with his word,

Luk 8:26-40 casteth out the legion of devils, and suffereth them

to enter into the herd of swine; is entreated by the

Gadarcades to depart, and refuseth the attendance of

him whom he had healed,

Luk 8:41,42 is besought by Jairus to go and heal his daughter.

Luk 8:43-48 By the way he healeth a woman of an inveterate issue of blood.

Luk 8:49-56 He raiseth Jairus’ s daughter to life.

Ver. 1-3. Still I cannot but observe, that preaching the gospel, and thereby showing the glad tidings of salvation, (the principal means to bring men to the kingdom of God, whether that in this life, or the kingdom of glory in the life which is to come), was Christ’ s great work. His working miracles was but subservient to this, and for the confirmation of the doctrine which he preached; hence, when a people showed a contempt of his word, he refused to work any miracles before them. How any one can dream, that either praying, or government, or administering sacraments, or any thing else, should be more the work of a minister of Christ than preaching, may justly amaze any thinking soul that ever read the gospel.

Christ went every where about preaching, and the twelve were with him sometimes hearing, (as his disciples), sometimes preaching; some women also were with him, such as had been healed of evil spirits and other diseases. Mary Magdalene was one, out of whom he had cast seven devils, that is, many devils. Most think she had her name from Magdala, a city in Galilee, where she was bred, or dwelt. It is a great error to think she was the Mary mentioned Joh 11:1-57 , the sister of Lazarus; she lived in Bethany, near to Jerusalem. Yet it is plain from Mar 16:1-20 that she was at Jerusalem at the time of Christ’ s death and resurrection; but so were many that followed him from Galilee, Mar 15:41 Luk 23:49 .

And Joanna the wife of Chuza, Herod’ s steward Christ hath his elect in all places, his Joseph in Pharaoh’ s court, his Daniel and three children in Nebuchadnezzar’ s court, his saints in Nero’ s household, Phi 4:22 , his Joanna in Herod’ s family. This was that Herod Antipas, tetrarch of Galilee, he who put John the Baptist to death, and himself with his soldiers mocked Christ; possibly his steward was as bad, but his wife was one that followed Christ, knowing that though her husband had power over her body, he had none over her soul.

And they ministered to him of their substance They were not ashamed to be seen following of Christ, though doubtless they met with scoffs enough. Nor were they ashamed to be reproached for their former failing; nor was Christ, because of their former lives, or the life of some of them, to have them following him. It is a glory to Christ, and to the church of Christ, to have great sinners brought to him, and brought into it; the only shame is to such as, being in the church, or pretending at least to be Christians, are debauchees still. Christ did not give himself for a people that were pure and holy, without spot or wrinkle, but that he might sanctify them and cleanse them, with the washing of water by the word, Eph 5:25-27 . Following Christ they ministered to him. This was according to Christ’ s doctrine, Mat 10:10 , and his apostles after him, 1Co 9:11 2Co 8:9 Gal 6:6 . Some of them might be virgins, some widows, some wives, who had an allowance for themselves from their husbands; however, it could be no robbery to give of what was their husbands’ to him who was the Lord of all, which either their husbands or they possessed. Nor was Christ ashamed to live upon the baskets of others, while he was providing spiritual food for the souls of all, 2Co 8:9 .

Poole: Luk 8:4-15

Ver. 4-15. We have had this parable, See Poole on "Mat 13:1" , See Poole on "Mar 4:1" . See the notes on both these chapters.

Poole: Luk 8:17

This we have also met with twice before. See Poole on "Mat 5:15" , See Poole on "Mar 4:22" .

Poole: Luk 8:19-21

Ver. 19-21. See Poole on "Mat 12:46" , and following verses to Mat 12:50 . See Poole on "Mar 3:31" and following verses to Mar 3:35 .

Poole: Luk 8:22-25

Ver. 22-25. This whole history we have also before met with, both in Mat 8:23-27, and Mar 4:35-41. See Poole on "Mat 8:23", and following verses to Mat 8:27, also See Poole on "Mar 4:35", and following verses to Mar 4:41.

Lightfoot: Luk 8:2

And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils.   

[Mary called Magdalene.] Whence should she have this name?  

I. We have observed above, in our notes upon Mat 27:56; that there is mention made in the Talmudic authors of Maria Magdila the daughter of Maria, a plaiter of women's hair; who they say was the wife of Papus Ben Juda, but an adulteress. They make this Papus contemporary with Rabban Gamaliel (of Jafneh) and R. Joshua, and with R. Akibah: who all lived both before and after the destruction of Jerusalem: so that the times do not very much disagree. And probable it is, that the Gemarists retained some memory of our Mary Magdalene, in the word Magdila.  

II. We further observe in our notes upon John_12, that there was a certain town near Jerusalem called Magdala; of a very ill fame, which perhaps was Bethany itself; or be it some other, yet might our Mary (if she was the sister of Lazarus) not unfitly be called Magdalene, either as she might have lived there some time, being there married, or have imitated the whorish customs of that place. But I am apt to think that Bethany itself might go under the name of Magdala.  

[Out of whom went seven devils.] As to the number seven; we contend not, when there is hardly any thing more useful than to put this certain number for an uncertain. Our difficulty is, whether these words are to be taken according to their letter, or according to the Jewish sense, who were wont to call vices by the name of devils: as "An evil affection is Satan": "Drunkenness by new wine is a devil." If this Mary be the same with the woman that was a sinner in the foregoing chapter, as is believed, then by devils seems to be understood the vices to which she was addicted: especially when both the Pharisee and evangelist call her a sinner; rather than demoniac. But this we leave at the choice of the reader.

Lightfoot: Luk 8:3

And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance.   

[The wife of Chusa.] We meet with such a name in Haman's genealogy: "The king promoted Haman the Hammedathite, the Agathite, the son of Cusa;" etc. The Targumist, Esther_5, reckoning up the same genealogy, mentions not this name, and differs in others. Only this let us take notice of by the way, that Chusa is a name in the family of Haman the Edomite, and this Cusa here was in the family of Herod, who himself was of the blood of the Edomites.

Lightfoot: Luk 8:18

Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.   

[For whosoever hath, to him shall be given.] God's measure is not like the measure of flesh and blood. The measure of flesh and blood is this: An empty vessel is receptive, but a full one can take in no more. But God's measure is this, The full vessel is receptive of more, but the empty vessel receives nothing; according as it is said, If hearing thou wilt hear; that is, If thou hearest thou shalt hear; if thou dost not hear, thou shalt not hear. The Gloss is, "If thou accustom thyself to hear, then thou shalt hear, and learn and add." That is not much unlike Beracoth; folio 55. 1: "God doth not give wisdom but to him with whom is wisdom already."

PBC: Luk 8:15

See Philpot: THE GOSPEL SEED-BED

Haydock: Luk 8:2

Mention is made in the gospels, of a woman who was a sinner, (Luke vii.) of Mary of Bethania, the sister of Lazarus, (John xi. and xii; Mark xiv; Matthew xxvi.) and of Mary Magdalene, who followed Jesus from Galilee, and ministered to him. Many think all this to belong to one and the same person: others think these were three distinct persons. See the arguments on both sides in Alban Butler's Lives of the Saints, July 22d; and also more at large in the dissertations upon the three Marys, at the conclusion of the harmony in the Bible de Vence.

Haydock: Luk 8:3

The wife of Chusa, Herod's steward. Literally, his procurator, as in the Rheims translation. The Greek signifies one that provides for another, or manages his concerns. The same word is used, Matthew xx. 8. and Galatians iv. 2. (Witham) ---

the Greek word is epitropou. It was the custom of the Jews, says St. Jerome, that pious women should minister of their substance, meat, drink, and clothing, to their teachers going about with them. But as this might have given cause of scandal among the Gentiles, St. Paul mentions that he allowed it not. (1 Corinthians ix. 5. 12.) They thus ministered to our Lord and his apostles of their worldly substance, from whom they received spiritual riches.

Haydock: Luk 8:8

Ears to hear, let him hear, &c. i.e. he that is willing to hear the word of God, and diligently comply with what is therein commanded, let him be attentive to the words of Christ. For the sight, hearing, and other senses, were not given to man to be used only as beasts use them, but likewise that they might profit his soul to eternal life. (Tirinus)

Haydock: Luk 8:9

After the multitude had left our divine Saviour, his disciples wishing thoroughly to understand the meaning of his instructions, came to him, and desired he would give them an explanation of the parable. (Tirinus)

Haydock: Luk 8:14

The sense of the Greek text is: they produce no fruit that arrives at maturity. (Bible de Vence)

Haydock: Luk 8:16

Our Lord calls himself the lighted candle, placed in the middle of the world. Christ was by nature God, and by dispensation man: and thus, not unlike a torch placed in the middle of a house, does our Lord, seated in the soul of man, illumine all around him. But by the candlestick, is understood the Church, which he illuminates by the refulgent rays of his divine word. (St. Maximus.) ---

By these expressions, Jesus induces his audience to be very diligent, and quite alive in the momentous affair of salvation; informing them that they are placed in the public view of the whole world. (St. John Chrysostom, hom. xv. in Matt.)

Haydock: Luk 8:18

He here exhorts his audience to attend to what he was about to deliver, and to apply themselves with all their attention to the divine word; for he who has a desire of hearing the word, shall also receive the grace and power of understanding it. But the man who has no desire of hearing it, though from his learning he might expect to understand it, shall not understand it, because he does not willingly attend to the divine admonitions; hence it is said, Whosoever hath, to him also shall be given. (Ven. Bede)

Haydock: Luk 8:20

These brethren were not the sons of the blessed Virgin Mary, mother of God, as Helvidius wickedly taught; nor yet the sons of Joseph, by another wife; for, as St. Jerome writeth, not only Mary, but Joseph also, observed virginity. (Contra Helvidium, chap. ix. et ibidem, chap. viii.) ---

In the scriptural idiom, cousins are called brethren. (Bristow)

Haydock: Luk 8:21

There is no tie of affinity and friendship so proper, and so becoming man, as that made by faith in Christ, and strengthened by charity. (Tirinus)

Haydock: Luk 8:22

And they launched forth: literally, they went up. The sense is, being gone abroad, they set forward, or launched forth, as in the Protestant translation. (Witham)

Haydock: Luk 8:23

And they were filled; i.e. the little ship was filled with water. (Witham)

Haydock: Luk 8:24

In this Christ evidently shews two distinct natures; his human nature, denoted by his sleep; and his divine nature by stilling the tempest at sea. (Ven. Bede)

Gill: Luk 8:1

And it came to pass afterwards, After Christ had healed the centurion's servant at Capernaum, and had raised a widow's son that was dead, to life, at Naim; after John's disciples had been with and he had dismissed them, and had said many things in commendation of John, and in vindication both of him, and of himself: and after he had taken a meal in a Pharisee's house, where he met with a woman that had been a notorious sinner, who showed great affection for him, which occasioned much course between him and the Pharisee:

that he went throughout every city and village: that is, in Galilee, where he now was, as is clear from the foregoing chapter, and from what follows in this, Luk 8:26 and besides, it was by the sea of Galilee that he delivered the following parable concerning the sower; see Mat 13:1

preaching, and showing the glad tidings of the kingdom of God; of the Gospel dispensation, which was now taking place, and had been long expected; publishing the doctrines and mysteries of it, such as free and full remission of sins for his own sake, justification by his righteousness, acceptance in him the beloved Son of God, and complete salvation by him as the Saviour of his people, than which nothing could be more welcome news, or better tidings; pointing out the ordinances of that dispensation, and showing who were the proper subjects of them, and directing and encouraging such to submit unto them; as also signifying what the kingdom of grace lies in, not in meats and drinks, or any outward things, but in inward holiness, peace, and joy; and what is a meetness for entrance into the kingdom of glory, namely, regenerating grace; and what gives a right unto it, even a better righteousness than that of the Scribes and Pharisees, and which was no other than his own:

and the twelve were with him; the twelve apostles, whom Christ had chose, and ordained as such: these attended him wherever he went, that they might be witnesses of his miracles, and learn his doctrines; that so they might be thoroughly furnished for their future ministry, both in Judea, and among the Gentiles.

Gill: Luk 8:2

And certain women which had been healed of evil spirits,.... Of devils, who had possessed them, and were healed by Christ, dispossessing them; See Gill on Luk 7:21.

and infirmities: various diseases of body: some were dispossessed of devils, and others freed from bodily disorders; of the first sort was

Mary Magdalene, out of whom went seven devils: by the order of Christ, for he cast them out, Mar 16:9 and which shows, that this is to be understood, in a literal sense, of devils, and the dispossession of them by Christ; and not in a figurative sense, of vices, and the expulsion of them by the power of divine grace; for this same phrase is used where real dispossessions are intended: nor need it be thought strange that seven devils should be in one person, when, in this same chapter, we read of a legion in one man, and which also Christ cast out, Luk 8:30. This woman seems to be a different person from her spoken of in the latter part of the preceding chapter, seeing this looks as if it was the first time of her being taken notice of by this evangelist, and is described by a different character. She is called "Magdalene", to distinguish her from others of the same name; the reason of which See Gill on Mat 27:56. She is said ^d to be a widow, and so not being bound to an husband, was at leisure to follow Christ.

Gill: Luk 8:3

And Joanna, the wife of Chuza, Herod's steward,.... Joanna, or Juchan, as the Syriac version calls her, was a name, among the Jews, for a woman, as Jochanan, or John, was for a man. In the Talmud ^e we read of one Jochani, or Joanni, the daughter of Retibi, the same name with this. Her husband's name was Chuza. Dr. Lightfoot observes, from a Talmudic treatise ^f, such a name in the genealogy of Haman, who is called the son of Chuza; and Haman being an Edomite, and this man being in the family of Herod, who was of that race, suggests it to be an Idumean name. But in my edition of that treatise, Haman is not called the son of Chuza, but בר כיזא, "the son of Ciza"; and besides, Chuza is a Jewish name, and the name of a family of note among the Jews: hence we read ^g of R. Broka the Chuzite; where the gloss is, "for he was", מבי חוזאי, "of the family of Chuzai". And elsewhere ^h mention is made of two sons of Chuzai; and both the gloss, and Piske Harosh upon the place, say, "they were Jews": so Abimi is said to be of the family of Chuzai, or the Chuzites ⁱ; and the same is said of R. Acha ^k. This man, here mentioned, was Herod's steward; a steward of Herod the "tetrarch", of Galilee. The Arabic version calls him his "treasurer"; and the Vulgate Latin, and the Ethiopic versions, his "procurator"; and some have thought him to be a deputy governor of the province under him; but he seems rather to be a governor, or "chief of his house", as the Syriac version renders it: he was one that presided in his family, and managed his domestic affairs; was an overseer of them, as Joseph was in Potiphar's house; and the same Greek word that is here used, is adopted by the Jews into their language, and used of Joseph ^l: and who moreover say ^m,

"let not a man appoint a steward in his house; for if Potiphar had not appointed Joseph, אפוטרופוס, "a steward" in his house, he had not come into that matter,''

of calumny and reproach. It was common for kings, princes, and great men, to have such an officer in their families. We read ⁿ of a steward of king Agrippa's, who was of this same family. The Persic version is very foreign to the purpose, making Chuza to be "of the family of Herod". This man might be either dead, as some have conjectured; or, if living, might be secretly a friend of Christ, and so willing that his wife should follow him; or, if an enemy, such was her zeal for Christ, that she cheerfully exposed herself to all his resentments; and chose rather meanness, contempt, and persecution with Christ, and for his sake, than to enjoy all the pleasures of Herod's court without him.

And Susannah; this also was a name for a woman with the, Jews, as appears from the history of one of this name with them, which stands among the apocryphal writings. She, as well as Joanna, and perhaps also Mary Magdalene, were rich, and persons of substance, as well as note, as should seem by what follows: "and many others"; that is, many other women; for the words, are of the feminine gender:

which ministered unto him of their substance; four ancient copies of Beza's, and five of Stephens's, and the Syriac version read, "which ministered unto them"; that is, to Christ, and his disciples, as the Persic version expresses it. This shows the gratitude of these women, who having received favours from Christ, both for their souls and bodies, make returns to him out of their worldly substance, in a way of thankfulness; and also the low estate of Christ, and his disciples, who stood in need of such ministrations; and may be an instruction to the churches of Christ to take care of their ministers, and to communicate in all good things to them, of whose spiritual things they partake; and may be a direction to them to minister to them of what is their own substance, and not another's; and to minister a proper part, and not the whole, as these women ministered to Christ, and his apostles, of substance which was their own, and that not all of it, but out of it.

Gill: Luk 8:4

And when much people were gathered together,.... To Jesus, as he was by the sea side, the sea of Galilee, or Tiberias:

and were come to him out of every city; of Galilee, to hear him preach, and see miracles:

he spake by a parable; the following things.

Gill: Luk 8:5

A sower went out to sow his seed,.... By whom Jesus Christ is chiefly designed; though it is true of every preacher of the Gospel: who goes forth, being sent by Christ, with the precious seed of the word: for the phrase, "his seed", which only Luke has, best agrees with Christ, he being the proprietor and subject of it. The Alexandrian copy reads, "the seed of himself", The Persic version reads the whole clause thus, "a sower chose ground, and there he sowed seed": he fixed on the spot of ground to sow his seed in, as Christ did on the people of the Jews, and afterwards the Gentiles.

And, as he sowed, some fell by the wayside; on the road, which was by the side of the field, in which people commonly walked, and so was beaten hard, and the seed lay upon it, and was not received; which designs such hearers of the word, as are not susceptive of it, do not take it in, and have no manner of understanding of it.

And it was trodden down; by every one that passed by, as the Gospel preached to such hardened and ignorant hearers, is despised and trampled under foot by them.

And the fowls of the air devoured it; who generally flock about places where seed is sowing; and here intend the devil and his angels, that have their dwelling in the air; and frequent places of public worship to hinder the usefulness of the ministry of the word, as much as in them lies.

Gill: Luk 8:6

And some fell upon a rock,.... Which the other evangelists call "stony places", and "stony ground"; by which are meant such hearers whose hearts are, hardened through the deceitfulness of sin, and continue so notwithstanding the preaching of the word unto them.

And as soon as it sprung up; as it did immediately, as the other evangelists say; and that for this reason, which they give, "because it had no depth of earth"; only a small crust, or shell of earth over the rock; and signifies, that these hearers had only a superficial knowledge of the word, and hastily made a profession of it, which soon came to nothing:

it withered away, because it lacked moisture; the other evangelists say, "when the sun was up, it was scorched"; meaning tribulation and persecution, the grace of God being wanting to support under fiery trials: the reason given in Matthew and Mark why it withered, is,

because it had no root; and so read the Persic and Ethiopic versions here.

Gill: Luk 8:7

And some fell among thorns,.... On ground which had within it the roots of thorns and briars; and design such hearers who have their hearts filled with worldly cares, and sensual lusts and pleasures:

and the thorns sprang up with it; and grew faster than that:

and choked it; as the above things do the word, and make it useless and unprofitable; so that though it took place for a while, and was professed, yet process of time was neglected and dropped; and, as Mark says, "it yielded no fruit"; at least that came to perfection.

Gill: Luk 8:8

And other fell on good ground,.... 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;

and sprang up, and bare fruit, an hundred fold; 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:

and when he had said these things, he cried: with a loud voice, that what he was about to say might be attended to:

he that hath ears to hear, let him hear; see this parable more largely explained in the following notes. See Gill on Mat 13:3, Mat 13:4, Mat 13:5, Mat 13:6, Mat 13:7, Mat 13:8, Mat 13:9

Gill: Luk 8:9

And his disciples asked him,.... That is, as Mark says, "when he was alone"; after the multitude were departed, and they were by themselves, it may be in some house with other disciples:

saying, what might this parable be? what is the sense and meaning of it? According to Matthew, they asked why he spake in parables to the people; and to such a question the following words are a proper answer.

Gill: Luk 8:10

And he said, unto you it is given to know the mysteries of the kingdom of God,.... The doctrines of the Gospel, which to have spiritual knowledge is a special and peculiar gift of God. The Vulgate Latin and Persic versions read, "the mystery", in the singular, as in Mark: "but to others in parables"; that is, the doctrines of the Gospel are delivered in a parabolical way to others; to such as "are without", as the Evangelist Mark expresses it, who are strangers and foreigners, and not children, who are not the favourites of heaven, and the disciples of Christ:

that seeing they might not see, and hearing, they might not understand; what was delivered to them; see the following notes. See Gill on Mat 13:11, Mat 13:12, Mat 13:13

Gill: Luk 8:11

Now the parable is this, &c. "Or this is the sense of the parable", as the Arabic version renders it: "the seed is the word of God", the Gospel, as preached by Christ, his apostles, and faithful ministers, which has God for its author, is concerning the grace of God, and is what he blesses, and makes effectual to answer any good purpose.

Gill: Luk 8:12

Those by the wayside are they that hear,.... The word of God, though only by accident, and very carelessly, and without understanding what they hear:

then cometh the devil; signified by the fowls of the air:

and taketh away the word out of their hearts, or memories; that little of it, which is retained there, and diverts their minds from it by other objects; so that they quite forget what they have heard;

lest they should believe, and be saved: this clause is only in Luke; and with it may be compared 2Co 4:4 for with true faith in Christ the sum and substance of the word salvation is connected; and Satan being an enemy to the salvation of souls, does all he can to hinder their faith in him.

Gill: Luk 8:13

They on the rock are they, which when they hear,.... The seed that fell upon the rock, or stony ground, signify such sort of hearers,

who receive the word with joy. The Ethiopic version reads, "with joy of heart". But, this sort of hearers receive not the word into their hearts, or with their hearts believe it, and from their hearts obey it, only into their heads; and have only, an historical faith of it; nor with hearty, spiritual, solid joy, or joy in the Holy Ghost: for their hearts remain like a rock, unbroken by the word; but with a flash of natural affection, which quickly goes off.

And these have no root; neither "in themselves", as the other evangelists say, they have no true grace in them; nor have they any root in Christ, nor in the love of God:

which for a while believe: their faith is a temporary one, like that of Simon Magus; which shows it is not true faith; for that is an abiding grace, Christ, who is the author, is the finisher of it, and prays for it, that it fail not. The Persic version renders it, "in the time of hearing they have faith"; and such sort of hearers there are, who, whilst they are hearing, assent to what they hear, but when they are gone, either forget it, or, falling into bad company, are prevailed upon to doubt of it, and disbelieve it. The Arabic version renders it, "they believe for a small time"; their faith do not continue long, nor their profession of it, both are soon dropped:

and in the time of temptation fall away: "or go back", as the Vulgate Latin version, they draw back unto perdition; or "forsake that", as the Arabic version reads, the word, they have heard, and received, their faith in it, and profession of it: "and soon become apostates", as the Persic version renders it. By "the time of temptation", is not meant any particular and sore temptation of Satan, but a time of affliction and persecution, as appears from the other evangelists; which is a trying time to professors of religion, and when those who have not the root of the matter in them, fall away.

Gill: Luk 8:14

And that which fell among thorns are they,.... The seed that fell among thorns, or were sown on thorny ground, represent such hearers:

which, when they have heard, go forth; from hearing the word to their worldly business; or go on in the pursuit of their worldly lusts and pleasures notwithstanding; for the word translated, "go forth", belongs to the next clause;

and are choked with cares and riches, and pleasures of this life; and with it to be read thus, "and going on in or under", that is, under the power and influence of, "the cares, and riches, and pleasures of life", they are choked; to which agrees the Arabic version, which renders it, "in which they walk", or "which they follow". The Vulgate Latin version is, "and from the cares, and riches, and pleasures of life, going, they are choked": but it is not going from them, but going on in them, which chokes them, or suffocates the word they have heard, whereby it becomes of no effect; unless it should be rendered, "by the cares", &c. "they are choked, and bring no fruit to perfection"; for what fruit such hearers do bring forth, in a way of profession, soon drops off, and perishes.

Gill: Luk 8:15

But that on the good ground are they,.... The seed that fell on good ground design such hearers,

which in an honest and good heart, having heard the word, keep it: who hear with an honest and good intention, and faithfully keep it, and hold it fast:

and bring forth fruit with patience; with great constancy, suffering much for the sake of it; and the more they suffer, the more fruitful they are. See this explanation of the parable more largely insisted on in the following notes. See Gill on Mat 13:19, Mat 13:20, Mat 13:21, Mat 13:22, Mat 13:23

Gill: Luk 8:16

No man, when he hath lighted a candle,.... Christ by this, and some proverbial sentences following, observes to his disciples, that though the mysteries of the kingdom of heaven were delivered in parables for the present, that they might not be seen and understood by some; and though he gave to them the explanation of such parables, as of the above, in a private manner; yet his intention was not, that these things should always remain a secret with them; but as they were the lights of the world, they should communicate them to others; and that that light of the Gospel, and the knowledge of the doctrines of it, which he had imparted to them, were not to be retained and concealed in their bosoms, but to be diffused and spread among others: even as no man, when he lights a candle,

covereth it with a vessel; any sort of vessel, as with a bushel; see Gill on Mat 5:15, or with a bucket, or with a shell, as the Persic version here interprets, rather than translates:

or putteth it under a bed; whether a bed to sleep on, or a couch to sit or lie upon at meals:

but setteth it on a candlestick; a vessel, or instrument made for that use and purpose, to put and hold a candle in:

that they which enter in; to the house, or room, where it is,

may see the light of it, and be enlightened by it: even so it is the will of Christ, that what evangelical light and knowledge he bestows on any persons, they should not hide it, nor their gifts and talents, or keep it back from the view of others, but should hold it forth both in their preaching, and in their practice.

Gill: Luk 8:17

For nothing is secret that shall not be made manifest,.... Meaning, whatever was then wrapped up in parables and dark sayings, or was secretly, and in a private manner, committed to them, should be made manifest by them to others hereafter:

neither any thing hid, that shall not be made known, and come abroad; for what had been whispered to them, in the most secret and silent manner, was to come abroad not only in Judea, but in all the world, and to be published upon the house tops; See Gill on Mat 10:26, Mat 10:27

Gill: Luk 8:18

Take heed therefore how ye hear,.... That ye hear not in a careless and negligent manner, since what truths and doctrines ye now hear with the ear, are to be preached by you unto others:

for whosoever hath; that is, hath knowledge of the doctrines of the Gospel, and hath gifts and abilities to preach them to others:

to him shall be given; more knowledge, and by using his gifts they shall be increased:

but he that hath not; true, solid, spiritual knowledge of divine things, though he has had considerable advantages and opportunities of learning it, as the apostles especially had:

from him shall be taken, even that which he seemeth to have; or "that which he thinks he has", as the Syriac version renders it; that which he seemed to others to have, or thought himself he had: the knowledge he had of truth, and which was rather a show of knowledge than real, shall be taken from him; his seeming gifts and parts shall die, and vanish away, and he shall be left to fall into ignorance, error, and heresy. Observe that this is to be understood not of internal grace, and experimental knowledge, but of speculative notions of the Gospel, and of external gifts; and so furnishes out no argument against the final perseverance of real saints; See Gill on Mat 13:12. See Gill on Mat 25:29.

Gill: Luk 8:19

Then came to him his mother and his brethren,.... It was when Christ was preaching in an house at Capernaum, that Mary his mother, and some of his near kinsmen with her, came from Nazareth to him: these brethren of his were relations according to the flesh, either by Joseph, or his mother's side: who they were, cannot be said with certainty: it may be they were Joses and Simon; for as for James and Judas, they were among the twelve apostles, and with him; and these are the four only persons that are mentioned by name, as his brethren, Mat 13:55 though there were others that were so called, who did not believe in him, Joh 7:5

and could not come at him for the press; the multitude of people that were about him, who were so thick, that there was no coming near him, much less was there an opportunity of speaking privately, with him. The Syriac version renders it, "they could not speak unto him for the multitude".

Gill: Luk 8:20

And it was told him by certain, which said,.... The phrase, "which said", is omitted in the Vulgate Latin version, and in Beza's most ancient copy. The Syriac, Arabic, and Ethiopic versions only read, "and they said unto him"; and the Persic version renders it, "a certain person said"; some one person, as in Mat 12:47

thy mother, and thy brethren, stand without, desiring to see thee; and to speak with thee, as in Mat 12:47. See Gill on Mat 12:47.

Gill: Luk 8:21

And he answered and said unto them,.... Not to his mother and brethren, but to those that told him of them, who either designed to reproach him with them, by reason of the meanness of them, or to interrupt him in his work:

my mother and my brethren are these; pointing to his disciples:

which hear the word of God; which he had been preaching, and was meant by the seed in the preceding parable:

and do it; behave in their lives and conversations agreeably to it; and observe the precepts and ordinances in it; elsewhere called the will of God his Father; See Gill on Mat 12:49. See Gill on Mat 12:50.

Gill: Luk 8:22

Now it came to pass on a certain day,.... The same day at even, as Mark says, Mar 4:35 in which he delivered the parables of the sower, and of the seed cast into the ground, and of the grain of mustard seed:

that he went into a ship with his disciples; they following him into it, Mat 8:23

and he said unto them, let us go over unto the other side of the lake; of Gennesaret, or sea of Galilee:

and they launched forth; into the sea; they set sail, and proceeded: this clause is omitted in the Syriac and Persic versions.

Gill: Luk 8:23

But as he sailed he fell asleep,.... On a pillow, in the hinder part of the ship, as in Mar 4:38

and there came down a storm of wind on the lake; see Gill on Mat 8:24.

and they were filled; with water: not the disciples, but the ship in which they were; and so the Ethiopic version renders it, "their ship was filled with water". The Syriac and Persic versions render it, "the ship was almost sunk", or immersed:

and were in jeopardy; of their lives, in the utmost danger, just ready to go to the bottom. This clause is left out in the Syriac and Persic versions.

Gill: Luk 8:24

And they came to him, and awoke him,.... That is, the disciples came from some part of the ship, to the hinder part of it, where Christ was asleep; and by their shrieks and cries, and repeated vociferations, awaked him out of sleep:

saying, Master, Master, we perish. The Vulgate Latin, Arabic, and Ethiopic versions, only read "master", without a repetition of the word, as in Matthew and Mark; but the Syriac and Persic versions repeat it, and render the words, "our master, our master"; See Gill on Mat 8:25.

Then he rose, and rebuked the wind, and the raging of the water, and they ceased, and there was a calm; See Gill on Mat 8:26.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 8:1

¹ tn Grk “And it happened that some time.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tn Καθεξῆς (Kaqexh") is a general temporal term and need not mean “soon afterward”; see Luke 1:3; Acts 3:24; 11:4; 18:23 and L&N 61.1.

³ tn Or “cities.”

⁴ sn The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.

⁵ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

⁶ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

NET Notes: Luk 8:2

¹ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

² tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

³ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

NET Notes: Luk 8:3

¹ sn Cuza is also spelled “Chuza” in many English translations.

² sn Herod’s refers here to Herod Antipas. See the note on Herod Antipas in 3:1.

³ tn Here ἐπίτροπος (epitropo") is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society.

⁴ tc Many mss (א A L Ψ Ë¹ 33 565 579 1241 2542 pm it co) read “for him,” but “for them” also has good ms support (B D K W Γ Δ Θ Ë¹³ 700 892 1424 pm lat). From an internal standpoint the singular pronoun looks like an assimilation to texts like Matt 27:55 and Mark 15:41.

NET Notes: Luk 8:4

¹ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

² tn This phrase renders a distributive use of κατά (kata) with πόλις (polis), literally “according to [each] town.”

³ tn The words “to them” do not appear in the Greek text but are supplied in the translation for clarity.

NET Notes: Luk 8:5

¹ sn A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11.

² tn Luke’s version of the parable, like Mark’s (cf. Mark 4:1-9) uses the collective singular to refer to the seed throughout, so singular pronouns have been used consistently throughout this parable in the English translation. However, the parallel account in Matt 13:1-9 begins with plural pronouns in v. 4 but then switches to the collective singular in v. 5 ff.

³ tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).

NET Notes: Luk 8:6

¹ sn The rock in Palestine would be a limestone base lying right under the soil.

NET Notes: Luk 8:7

¹ sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.

² sn That is, crowded out the good plants.

NET Notes: Luk 8:8

¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in the final stage of the parable.

² tn Grk “when it grew, after it grew.”

³ sn Unlike the parallel accounts in Matt 13:8 and Mark 4:8, there is no distinction in yield in this version of the parable.

⁴ tn Grk “said these things.”

⁵ tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15; 13:9, 43; Mark 4:9, 23; Luke 14:35).

NET Notes: Luk 8:9

¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “what this parable might be” (an optative after a secondary tense, in keeping with good Koine style).

NET Notes: Luk 8:10

¹ tn Here δέ (de) has not been translated.

² tn This is an example of a so-called “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).

³ tn Grk “it has been given to you to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.

⁴ tn Grk “the mysteries.”

sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because this English word suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).

⁵ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

⁶ sn A quotation from Isa 6:9. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.

NET Notes: Luk 8:11

¹ tn Grk “is,” but in this context it is clearly giving an explanation of the parable.

NET Notes: Luk 8:12

¹ sn Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.

² sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.

³ tn The participle πιστεύσαντες (pisteusante") has been translated as a finite verb here. It may be regarded as an adverbial participle of attendant circumstance. From a logical standpoint the negative must govern both the participle and the finite verb.

NET Notes: Luk 8:13

¹ tn Here δέ (de) has not been translated.

² sn This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.

³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁴ tn Traditionally, “temptation.” Such a translation puts the emphasis on temptation to sin rather than testing of faith, which is what the context seems to indicate.

⁵ sn Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1; Heb 3:12; Jer 3:14; Dan 9:9.

NET Notes: Luk 8:14

¹ tn Grk “What”; the referent (the seed) has been specified in the translation for clarity.

² tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

³ sn That is, their concern for spiritual things is crowded out by material things.

⁴ sn On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life, see Luke 12:12-21; 16:19-31.

⁵ tn The verb τελεσφορέω (telesforew) means “to produce mature or ripe fruit” (L&N 23.203). Once again the seed does not reach its goal.

NET Notes: Luk 8:15

¹ tn The aorist participle ἀκούσαντες (akousante") has been taken temporally, reflecting action antecedent (prior to) that of the main verb.

² sn There is a tenacity that is a part of spiritual fruitfulness.

³ sn In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.

⁴ sn Given the pressures noted in the previous soils, bearing fruit takes time (steadfast endurance), just as it does for the farmer. See Jas 1:2-4.

NET Notes: Luk 8:16

¹ tn The participle ἅψας ({aya") has been translated as a finite verb due to requirements of contemporary English style.

² sn This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79.

³ tn Or “its light,” if the Greek article is translated as a possessive pronoun (for such usage, cf. ExSyn 215).

NET Notes: Luk 8:17

¹ sn Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.

² tn Or “disclosed.”

NET Notes: Luk 8:18

¹ tn Or “Therefore pay close attention”; Grk “Take heed therefore how you hear.”

² tn Grk “and.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

³ sn The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.

NET Notes: Luk 8:19

¹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

² sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

NET Notes: Luk 8:20

¹ tn Here καί (kai) has been translated as “so” to indicate the sequence of events.

NET Notes: Luk 8:21

¹ tn Grk “answering, he said.” This is redundant in contemporary English and has been simplified to “he replied.”

² tn There is some discussion about the grammar of this verse in Greek. If “these” is the subject, then it reads, “These are my mother and brothers, those who.” If “these” is a nominative absolute, which is slightly more likely, then the verse more literally reads, “So my mother and brothers, they are those who.” The sense in either case is the same.

³ sn Hearing and doing the word of God is another important NT theme: Luke 6:47-49; Jas 1:22-25.

NET Notes: Luk 8:22

¹ tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ sn A boat that held all the disciples would be of significant size.

⁴ tn Grk “lake, and.” Here καί (kai) has been translated as “so” to indicate the response to Jesus’ request. In addition, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

NET Notes: Luk 8:23

¹ tn Or “a squall.”

² sn A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.

³ tn Grk “they were being swamped,” but English idiom speaks of the boat being swamped rather than the people in it, so the referent (the boat) has been supplied to reflect this usage.

NET Notes: Luk 8:24

¹ tn Here δέ (de) has not been translated.

² tn The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.

³ tn The double vocative shows great emotion.

⁴ tn Here δέ (de) has been translated as “so” to indicate the connection to the preceding events.

⁵ tn Or “commanded” (often with the implication of a threat, L&N 33.331).

⁶ sn Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30. When Jesus rebuked the wind and the raging waves he was making a statement about who he was.

Geneva Bible: Luk 8:4

^{( 1 )} And when much people were gathered together, and were come to him out of every city, he spake by a parable:

^{( 1 )} The same gospel is sown everywhere, but does not everywhere yield the same fruit, and this is only due to the fault of men themselves.

Geneva Bible: Luk 8:10

And he said, Unto you it is given to know the ^{( a )} mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.

^{( a )} Those things are called secret which may not be uttered: for the word used here is equivalent to our saying, "to hold a man's peace".

Geneva Bible: Luk 8:14

And that which fell among thorns are they, which, when they have heard, ^{( b )} go forth, and are choked with cares and riches and pleasures of [this] life, and ^{( c )} bring no fruit to perfection.

^{( b )} That is, as soon as they have heard the word, they go about their business.

^{( c )} They do not bring forth perfect and full fruit to the ripening: or, they begin, but they do not bring to an end.

Geneva Bible: Luk 8:15

But that on the good ground are they, which in an ^{( d )} honest and good heart, having heard the word, ^{( e )} keep [it], and bring forth fruit with patience.

^{( d )} Who seek not only to seem to be such, but are indeed so: so that this word "honest" refers to the outward life, and the word "good" refers to the good gifts of the mind.

^{( e )} With much difficulty, for the devil and the flesh fight against the Spirit of God, who is a new guest.

Geneva Bible: Luk 8:16

^{( 2 )} No man, when he hath lighted a candle, covereth it with a vessel, or putteth [it] under a bed; but setteth [it] on a candlestick, that they which enter in may see the light.

^{( 2 )} That which every man has received in private he ought to bestow to the use and profit of all men.

Geneva Bible: Luk 8:18

^{( 3 )} Take ^{( f )} heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that ^{( g )} which he seemeth to have.

^{( 3 )} Heavenly gifts are lost when one is sparing with them, and increase when one is liberal with them.

^{( f )} That is, with what minds you come to hear the word, and how you behave yourselves when you have heard it.

^{( g )} Either to himself, or to others, or to both: for there are none so proud as these fellows, if it were possible to see those things which they disguise: neither are there those that deceive the simple more than they do.

Geneva Bible: Luk 8:19

^{( 4 )} Then came to him [his] mother and his brethren, and could not come at him for the press.

^{( 4 )} There is no relationship of flesh and blood among men so intimate and upright as the band which is between Christ and those who embrace him with a true faith.

Geneva Bible: Luk 8:22

^{( 5 )} Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth.

^{( 5 )} It is expedient for us sometimes to come into extreme danger, as though Christ was not with us, that we may have a better test, both of his power, and also of our weakness.

Geneva Bible: Luk 8:23

But as they sailed he fell ^{( h )} asleep: and there came down a storm of wind on the lake; and ^{( i )} they were filled [with water], and were in jeopardy.

^{( h )} Jesus fell asleep, and it appears that he was very fast asleep, because they called him twice before he awoke.

^{( i )} Not the disciples, but the ship.

Commentary -- Verse Range Notes

TSK Synopsis: Luk 8:1-56

1 Women minister unto Christ of their substance.

4 Christ, after he had preached from place to place, attended by his apostles, propounds the parable of the sower,

16 and the candle;

19 declares who are his mother, and brethren;

22 rebukes the winds;

26 casts the legion of devils out of the man into the herd of swine;

37 is rejected of the Gadarenes,;

43 heals the woman of her bloody issue;

49 and raises from death Jairus's daughter.

Maclaren: Luk 8:2-3

The Ministry Of Women

And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, 3. And Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, which ministered unto Him of their substance.'--Luke 8:2-3.

THE Evangelist Luke has preserved for us several incidents in our Lord's life in which women play a prominent part. It would not, I think, be difficult to bring that fact into connection with the main characteristics of his Gospel, but at all events it is worth observing that we owe to him those details, and the fact that the service of these grateful women was permanent during the whole of our Lord's wandering life after His leaving Galilee. An incidental reference to the fact is found in Matthew's account of the Crucifixion, but had it not been for Luke we should not have known the names of two or three of them, nor should we have known how constantly they adhered to Him. As to the women of the little group, we know very little about them. Mary of Magdala has had a very bard fate. The Scripture record of her is very sweet and beautiful.

Delivered by Christ from that mysterious demoniacal possession, she cleaves to Him, like a true woman, with all her heart. She is one of the little group whose strong love, casting out all fear, nerved them to stand by the Cross when all the men except the gentle Apostle of love, as he is called, were cowering in corners, afraid of their lives, and she was one of the same group who would fain have prolonged their ministry beyond His death, and who brought the sweet spices with them in order to anoint Him, and it was she who came to the risen Lord with the rapturous exclamation, Rabboni, my Master.' By strange misunderstanding of the Gospel story, she has been identified with the woman who was a sinner in the previous chapter in this book, and her fair fame has been blackened and her very name taken as a designation of the class to which there is no reason whatever to believe she belonged. Demoniacal possession was neither physical infirmity nor moral evil, however much it may have simulated sometimes the one or the other.

Then as to Joanna the wife of Chuza, Herod's steward, old Church tradition tells us that she was the consort of the nobleman whose son Christ healed at Capernaum. It does not seem very likely that Herod's steward would have been living in Capernaum, and the narrative before us rather seems to show that she herself was the recipient of healing from His hands. However that may be, Herod's court was not exactly the place to look for Christian disciples, was it? But you know they of Caesar's household surrounded with their love the Apostle whom Nero murdered, and it is by no means an uncommon experience that the servants' hall knows and loves the Christ that the lord in the saloon does not care about.

And then as for Susanna, is it not a sweet fate to be known to all the world for ever more by one line only, which tells of her service to her Master?

So I will try to take out of these little incidents in our text some plain lessons about this matter of Christian service and ministry to Christ, with which it seems to be so full. It will apply to missionary work and all other sorts of work, and perhaps will take us down to the bottom of it all, and show us the foundation on which it should all rest.

Let me ask you for a moment to look with me first of all at the centre figure, as being an illustration of--what shall I say? may I venture to use a rough word and say the pauper Christ?--as the great Pattern and Motive for us, of the love that becomes poor. We very often cover the life of our Lord with so much imaginative reverence that we sometimes lose the hard angles of the facts of it. Now, I want you to realise it, and you may put it into as modern English as you like, for it will help the vividness of the conception, which is a simple, prosaic fact, that Jesus Christ was, in the broadest meaning of the word, a pauper; not indeed with the sodden poverty that you can see in our slums, but still in a very real sense of the word. He had not a thing that He could call His own, and when He came to the end of His life there was nothing for His executioners to gamble for except His one possession, the seamless robe. He is hungry, and there is a fig-tree by the roadside, and He comes, expecting to get His breakfast off that. He is tired, and He borrows a fishing-boat to lie down and sleep in. He is thirsty, and He asks a woman of questionable character to give Him a draught of water. He wants to preach a sermon about the bounds of ecclesiastical and civil society, and He says, Bring Me a penny.' He has to be indebted to others for the beast of burden on which He made His modest entry into Jerusalem, for the winding sheet that wrapped Him, for the spices that would embalm Him, for the grave in which He lay. He was a pauper in a deeper sense of the word than His Apostle when he said,' Having nothing, and yet possessing all things, as poor, and yet making many rich.' For let us remember that the great mystery of the Gospel system--the blending together in one act and in one Person all the extremes of lowliness and of the loftiness which go deep down into the very profundities of the Gospel, is all here dramatised, as it were, and drawn into a picturesque form on the very surface; and the same blending together of poverty and absolute love, which in its loftiest form is the union in one Person of Godhead and of manhood, is here for us in this fact, that all the dark cloud of poverty, if I may so say, is shot through with strange gleams of light like sunshine caught and tangled in some cold, wet fog, so that whenever you get some definite and strange mark of Christ's poverty, you get lying beside it some definite and strange mark of His absoluteness and His worth. For instance, take the illustration I have already referred to--He borrows a fishing-boat and lies down, weary, to sleep on the wooden pillow at the end of it; aye, but He rises and He says, Peace, be still,' and the waves fall. He borrows the upper room, and with a stranger's wine and another man's bread He founds the covenant and the sacrament of His new kingdom. He borrows a grave; aye, but He comes out of it, the Lord both of the dead and of the living. And so we have to say, Consider the grace of our Lord Jesus Christ, who, though He was rich, yet for our sakes became poor, that we through His poverty might become rich.'

The noblest life that was ever lived upon earth--I hope you and I think it is a great deal more than that, but we all think it is that at any rate--the noblest life that was ever lived upon earth was the life of a poor man. Remember that pure desires, holy aspirations, noble purposes, and a life peopled with all the refinement and charities that belong to the spirit, and that is ever conscious of the closest presence of God and of the innate union with Him, is possible under such conditions, and so remember that the pauper Christ is, at the least, the perfect Man.

But then what I more immediately intended was to ask you to take that central figure with this external fact of His poverty, of the depth of His true inanition, the emptying of Himself for our sakes, as being the great motive, and Oh! thank God that with all humility, we may venture to say, the great Pattern to which you and I have to conform. There is the reason why we say, I love to speak His name,' there is the true measure of the devotion of the consecration and the self-surrender which He requires. Christ gave all for us even to the uttermost circumference of external possession, and standing in the midst of those for whose sakes He became poor, He turns to them with a modest appeal when He says, Minister unto Me, for I have made Myself to need your ministrations for the sake of your redemption.' So much, then, for the first point which I would desire to urge upon you from this incident before us.

Now, in the next place, and pursuing substantially the same course of thought, let me suggest to you to look at the love--the love here that stoops to be served.

It is a familiar observation and a perfectly true one that we have no record of our Lord's ever having used miraculous power for the supply of His own wants, and the reason for that, I suppose, is to be found not only in that principle of economy and parsimony of miraculous energy, so that the supernatural in His life was ever pared down to the narrowest possible limits, and inosculated immediately with the natural, but it is also to be found in this--let me put it into very plain words--that Christ liked to be helped and served by the people that He loved, and that Christ knew that they liked it as well as He. It delighted Him, and He was quite sure that it delighted them. You fathers and mothers know what it is when one of your little children comes, and seeing you engaged about some occupation says, Let me help you.' The little hand perhaps does not contribute much to the furtherance of your occupation. It may be rather an encumbrance than otherwise, but is not there a gladness in saying Yes, here, take this and do this little thing for me'? And do not we all know how maimed and imperfect that love is which only gives, and how maimed and imperfect that love is which only receives, so that there must be an assumption of both attitudes in all true commerce of affection, and that same beautiful flashing backwards and forwards from the two poles which makes the sweetness of our earthly love find its highest example there in the heavens. There are the two mirrors facing each other, and they reverberate rays from one polished surface to another, and so Christ loves and gives, and Christ loves and takes, and His servants love and give, and His servants love and take. Sometimes we are accustomed to speak of it as the highest sign of our Lord's true, deep conviction that He has given so much to us. It seems to me we may well pause and hesitate whether the mightiness and the wonderfulness of His love to us are shown more in that He gives everything to us, or in that He takes so much from us. It is much to say, The Son of man came not to be ministered unto but to minister'; I do not know but that it is more to say that the Son of man let this record be written: Certain women also which ministered to Him of their substance.' At all events there it stands and for us. What although we have to come and say, All that I bring is Thine'; what then? Does a father like less to get a gift from his boy because he gave him the shilling to buy it? And is there anything that diminishes the true sweetness of our giving to Christ, and as we may believe the true sweetness to Him of receiving it from us, because we have to herald all our offerings, all our love, aspirations, desires, trust, conformity, practical service, substantial help, with the old acknowledgment, All things come of Thee, and of Thine own have we given Thee.'

Now, dear friends, all these principles which I have thus imperfectly touched upon as to the necessity of the blending of the two sides in all true commerce of love, the giving and bestowing the expression of the one affection in both hearts, all bears very directly upon the more special work of Christian men in spreading the name of Christ among those who do not know it. You get the same economy of power there that I was speaking about. The supernatural is finished when the divine life is cast into the world. I am come to fling fire upon the earth,' said He, and oh, that it were already kindled!' There is the supernatural; after that you have to deal with the thing according to the ordinary laws of human history and the ordinary conditions of man's society. God trusts the spread of His word to His people; there will not be one moment's duration of the barely, nakedly supernatural beyond the absolute necessity. Christ comes; after that you and I have to see to it, and then you say,' Collections, collections, collections, it is always collections. This society and that society and the other society, there is no end of the appeals that are made. Charity sermons--men using the highest motives of the Gospel for no purpose but to get a shilling or two out of people's pockets. I am tired of it.' Very well; all I have to say is, first of all, Ye have not resisted unto blood'; some people have had to pay a great deal more for their Gospel than you have. And another thing, a man that had lost a great deal more for his master than ever you or I will have to do, said, Unto me who am less than the least of all saints is this grace given, that I should preach amongst the heathen the unsearchable riches of Christ.' Ah! a generous, chivalrous spirit, a spirit touched to fine issues by the fine touch of the Lord's love, will feel that it is no burden; or if it be a burden, it is only a burden as a golden crown heavy with jewels may be a burden on brows that are ennobled by its pressure. This grace is given, and He has crowned us with the honour that we may serve Him and do something for Him.

Dear brethren! of all the gracious words that our Master has spoken to us, I know not that there is one more gracious than when He said, Go into all the world and preach the Gospel to every creature'; and of all the tender legacies that He has left His Church, though there be included amongst these His own peace and His own Spirit, I know not that there is any more tender or a greater sign of His love towards us and His confidence in us than when departing to the far country to receive a kingdom and to return, He gave authority to His servants, and to every man his work.'

And so, in the next place, let me ask you to look for a moment at the complement to this love that stoops to serve and delights to serve--the ministry or service of our love. Let me point to two things.

It seems to me that the simple narrative we have before us goes very deep into the heart of this matter. It gives us two things--the foundation of the service and the sphere of the service.

First there is the foundation--Certain women which had been healed of evil spirits and infirmities.' Ah, there you come to it! The consciousness of redemption is the one master touch that evokes the gratitude which aches to breathe itself in service. There is no service except it be the expression of love. That is the one great Christian principle; and the other is that there is no love that does not rest on the consciousness of redemption; and from these two--that all service and obedience are the utterance and eloquence of love, and that all love has its root in the sense of redemption--you may elaborate all the distinct characteristics and peculiarities of Christian ethics, whereby duty becomes gladness. I will,' and' I ought' overlap and cover each other like two of Euclid's triangles; and whatsoever He commands that I spring to do; and so though the burden be heavy, considered in regard to its requirements, and though the yoke do often press, considered per se, yet because the cords that fasten the yoke to our neck are the cords of love, I can say, My burden is light.' One of the old psalms puts it thus: O Lord, truly I am Thy servant; Thou hast loosed my bonds; and because Thou hast loosed, therefore O hear me; speak, Lord, for Thy servant heareth.'

So much then for the foundation--now for the sphere. Ah,' you say, there is no parallel there, at any rate. These women served Him with personal ministration of their substance.' Well, I think there is a parallel notwithstanding. If I had time I should like to dwell upon the side thoughts connected with that sphere of service, and remind you how very prosaic were their common domestic duties, looking after the comfort of Christ and the travel-stained Twelve who were with Him--let us put it into plain English--cooking their dinners for them, and how that became a religious act. Take the lesson out of it, you women in your households, and you men in your counting-houses and behind your counters, and you students at your dictionaries and lexicons. The commonest things done for the Master flash up into worship, or as good old George Herbert puts it--

A servant with this clauseMakes drudgery divine; Who sweeps a room, as for Thy cause,Makes that and th' action fine.'

But then beyond that, is there any personal ministration to do? If any of you have ever been in St. Mark's Convent at Florence, I dare say you will remember that in the Guest Chamber the saintly genius of Fra Angelico has painted, as an appropriate frontispiece, the two pilgrims on the road to Emmaus, praying the unknown man to come in and partake of their hospitality; and he has draped them in the habit of his order, and he has put Christ as the Representative of all the poor and wearied and way worn travellers that might enter in there and receive hospitality, which is but the lesson, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.'

And there is another thing, dear friends. Do we not minister to Him best when we do the thing that is nearest His heart and help Him most in the purpose of His life and in His death? What would you think of a would-be helper of some great reformer who said: I will give you all sorts of material support, but I have not a grain of sympathy with the cause to which you have devoted your life. I think it is madness and nonsense: I will feed you and house you and make you comfortable, but I do not care one rush for the object for which you are to be housed and fed and made comfortable.' Jesus Christ let these poor women help Him that He might live to bear the Cross; He lets you and me help Him for that for which on the Cross He died; This honour have all the saints'; The foundation of our service is the consciousness of redemption; its sphere is ministering to Him in that which is nearest His heart.

And then, brethren, there is another thing that does not so immediately belong to the incident before us, but which suggests itself to me in connection with it. We have tried to show the motive and the pattern, the foundation and the sphere, of the service: let me add a last thought--the remembrance and the record of it.

How strange that is, that just as a beam of light coming into a room would enable us to see all the motes dancing up and down that lay in its path, so the beam from Christ's life shoots athwart the society of His age, and all those little insignificant people come for a moment into the full lustre of the light. Years before and years afterward they lived, and we do not know anything about them; but for an instant they crossed the illuminated track and there they blazed. How strange Pharisees, officials, and bookmen of all sorts would have felt if anybody had said to them" Do you see that handful of travel-stained Galileans there, those poor women you have just passed by the way? Well, do you know that these three women's names will never perish as long as the world lasts?' So we may learn the eternity of work done for Him. Ah, a great deal of it may be forgotten and unrecorded! How many deeds of faithful love and noble devotion are all compressed into those words, which ministered unto Him'! It is the old story of how life shrinks, and shrinks, and shrinks in the record. How many acres of green forest ferns in the long ago time went to make up a seam of coal as thick as a sixpence? But still there is the record, compressed indeed, but existent.

And how many names may drop out and not be associated with the work which they did? Do you not think that these anonymous many others which ministered' were just as dear to Jesus Christ as Mary and Joanna and Susannah? A great many people helped Him whose deeds are related in the Gospel, but whose names are not recorded. But what does it matter about that? With many others of my fellow-labourers also,' says St. Paul; whose names'--well, I have forgotten them; but that is of little consequence; they are in the Lamb's book of life.' And so the work is eternal, and will last on in our blessed consciousness and in His remembrance who will never forget any of it, and we shall self-enfold the large results, even if the rays of dying fame may fade.

And there is one other thought on this matter of the eternity of the work on which I would just touch for an instant.

How strange it must be to these women now! If, as I suppose, you and I believe, they are living with Christ, they will look up to Him and think, Ah! we remember when we used to find your food and prepare for your household comforts, and there Thou art on the throne! How strange and how great our earthly service seems to us now!' So it will be to us all when we get up yonder. We shall have to say, Lord, when saw I Thee?' He will put a meaning into our work and a majesty into it that we know nothing about at present. So, brethren, account the name of His slaves your highest honour, and the task that love gives you your greatest joy. When we have in our poor love poorly ministered unto Him who in His great love greatly died for us, then, at the last, the wonderful word will be fulfilled: Verily I say unto you, He shall gird Himself and make them to sit down to meat and will come forth and serve them-'

Maclaren: Luk 8:4-15

One Seed And Diverse Soils

And when much people were gathered together, and were come to Him out of every city, He spake by a parable: 5. A sower went out to sow his seed: and as he sowed, some fell by the wayside; and it was trodden down, and the fowls of the air devoured it. 6. And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. 7. And some fell among thorns; and the thorns sprang up with it, and choked it. 8. And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when He had said these things, He cried, He that hath ears to bear, let him hear. 9. And His disciples asked Him, saying, What might this parable be? 10. And He said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. 11. Now the parable is this; The seed is the word of God. 12. Those by the way-side are they that hear: then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. 13. They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. 14. And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares, and riches, and pleasures of this life, and bring no fruit to perfection. 15. But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.'--Luke 8:4-15.

LUKE is particular in dating this parable as spoken at a time when crowds resorted to Jesus, and the cities of Galilee seemed emptied out to hear Him. No illusions as to the depth or worth of this excitement beset Him. Sadly He looked on the eager multitudes, because He looked through them, and saw how few of them were bringing an honest and good heart' for the soil of His word. Just because He saw the shallowness of the momentary enthusiasm, He spoke this pregnant parable from a heavy heart, and as He tells us in His explanation of it to the disciples (Luke 8:10), uses the parabolic garb as a means of hiding the truth from the unsusceptible, and of bringing it home to those who were prepared to receive it. Every parable has that double purpose of obscuring and revealing. The obscuring is punitive, but the punishment is meant to be remedial. God never cheats men by a revelation that does not reveal, and the very hiding is meant to stimulate to a search which cannot be vain.

The broad outstanding fact of the parable is tragic. Three failures and one success! It may be somewhat lightened by observing that the proportion which each some' bears to the whole seed-basketful is not told; but with all alleviation, it is sad enough. What a lesson for all eager reformers and apostles of any truth, who imagine that they have but to open their mouths and the world will listen! What a warning for any who are carried off their feet by their apparent popularity'! What a solemn appeal to all hearers of God's message!

I. All Four Kinds Of Soil Might Have Been Found Close Together By The Lake.

Commentators have pointed out that all four kinds of soil might have been found close together by the lake, and that there may have been a sower at work within sight. But the occasion of the parable lay deeper than the accident of local surroundings. A path through a cornfield is a prosaic enough thing, but one who habitually holds converse with the unseen, and ever sees it shining through the seen, beholds all things apparelled in celestial light,' and finds deep truths in commonplace objects. The sower would not intentionally throw seed on the path, but some would find its resting-place there. It would lie bare on the surface of the hard ground, and would not be there long enough to have a chance of germinating, but as soon as the sewer's back was turned to go up the next furrow, down would come the flock of thievish birds that fluttered behind him, and bear away the grains. The soil might be good enough, but it was so hard that the seed did not get in, but only lay on it. The path was of the same soil as the rest of the field, only it had been trodden down by the feet of passengers, perhaps for many years.

A heart across which all manner of other thoughts have right of way will remain unaffected by the voice of Jesus, if He spoke His sweetest, divinest tones, still more when He speaks but through some feeble man. The listener hears the words, but they never get farther than the drum of his ear. They lie on the surface of his soul, which is beaten hard, and is non-receptive. How many there are who have been listening to the preaching of the Gospel, which is in a true sense the sowing of the seed, all their lives, and have never really been in contact with it! Tramp, tramp, go the feet across the path, heavy drays of business, light carriages of pleasure, a never-ending stream of traffic and noise like that which pours day and night through the streets of a great city, and the result is complete insensibility to Christ's voice.

If one could uncover the hearts of a congregation, how many of them would be seen to be occupied with business or pleasures, or some favourite pursuit, even while they sit decorously in their pews! How many of them hear the preacher's voice without one answering thought or emotion! How many could not for their lives tell what his last sentence was! No marvel, then, that, as soon as its last sound has ceased, down pounce a whole covey of light-winged fancies and occupations, and carry off the poor fragments of what had been so imperfectly heard. One wonders what percentage of remembrances of a sermon is driven out of the hearers' heads in the first five minutes of their walk home, by the purely secular conversation into which they plunge so eagerly.

II. The Next Class Of Hearers Is Represented By Seed.

The next class of hearers is represented by seed which has had somewhat better fate, inasmuch as it has sunk some way in, and begun to sprout. The field, like many a one in hilly country, had places where the hard pan of underlying rock had only a thin skin of earth over it. Its very thinness helped quick germination, for the rock was near enough to the surface to get heated by the sun. So, with undesirable rapidity, growth began, and shoots appeared above ground before there was root enough made below to nourish them. There was only one possible end for such premature growth--namely, withering in the heat. No moisture was to be drawn from the shelf of rock, and the sun was beating fiercely down, so the feeble green stem drooped and was wilted.

It is the type of emotional hearers, who are superficially touched by the Gospel, and too easily receive it, without understanding what is involved. They take it for theirs with joy,' but are strangers to the deep exercises of penitence and sorrow which should precede the joy. Lightly come, lightly go,' is true in Christian life as elsewhere. Converts swiftly made are quickly lost. True, the most thorough and permanent change may be a matter of a moment; but, if so, into that moment emotions will be compressed like a great river forced through a mountain gorge, which will do the work of years.

Such surface converts fringe all religious revivals. The crowd listening to our Lord was largely made up of them. These were they who, when a ground of offence arose, went back, and walked no more with Him.' They have had their successors in all subsequent times of religious movement. Light things are caught up by the wind of a passing train, but they soon drop to the ground again. Emotion is good, if there are roots to it. But these have no root.' The Gospel has not really touched the depths of their natures, their wills, their reason, and so they shrivel up when they have to face the toil and self-sacrifice inherent in a Christian life.

III. The Third Parcel Of Seed Advanced Still Farther.

It rooted and grew. But the soil had other occupants. It was full of seeds of weeds and thorns (not thorn bushes). So the two crops ran a race, and as ill weeds grow apace, the worse beat, and stifled the green blades of the springing corn, which, hemmed in and shut out from light and air, came to nothing.

The man represented has not made clean work of his religion. He has received the good seed, but has forgotten that something has to be grubbed up and cast out, as well as something to be taken in, if he would grow the fair fruits of Christian character. He probably has cut down the thorns, but has left their roots or seeds where they were. He has fruit of a sort, but it is scanty, crude, and green. Why? Because he has not turned the world out of his heart. He is trying to unite incompatibles, one of which is sure to kill the other. His thorns' are threefold, as Luke carefully distinguishes them into cares and riches and pleasures,' but they are one in essence, for they are all of this life.' If he is poor, he is absorbed in cares; if rich, he is yet more absorbed in wealth, and his desires go after worldly pleasures, which he has not been taught, by experience of the supreme pleasure of communion with God, to despise.

Mark that this man does not fall away.' He keeps up his Christian name to the end. Probably he is a very influential member of the church, universally respected for his wealth and liberality, but his religion has been suffocated by the other growth. He has fruit, but it is not to perfection.' If Jesus Christ came to Manchester, one wonders how many such Christians He would discover in the chief seats in the synagogues.

IV. The Last Class Avoids The Defects Of The Three Preceding.

The soil is soft, deep, and clean. The seed sinks, roots, germinates, has light and air, and brings forth ripened grain. The honest and good heart' in which it lodges has been well characterised as one whose aim is noble, and who is generously devoted to his aim' (Bruce, The Parabolic Teaching of Christ, p. 33). Such a soul Christ recognises as possible, prior to the entrance into it of the word. There are dispositions which prepare for the reception of the truth. But not only the previous disposition, but the subsequent attitude to the word spoken, is emphasised by our Lord. They having heard the word, hold it fast.' Docilely received, it is steadily retained, or held with a firm grip, whoever and whatever may seek to pluck it from mind or heart.

Further, not only tenacity of grasp, but patient perseverance of effort after the fruit of Christian character, is needed. There must be perseverance in the face of obstacles within and without, if there is to be fruitfulness. The emblem of growth does not suffice to describe the process of Christian progress. The blade becomes the ear, and the ear the full corn, without effort. But the Christian disciple has to fight and resist, and doggedly to keep on in a course from which many things would withdraw him. The nobler the result, the sorer the process. Corn grows; character is built up as the result, first of worthily receiving the good seed, and then of patient labour and much self-suppression.

These different types of character are capable of being changed. The path may be broken up, the rock blasted and removed, the thorns stubbed up. We make ourselves fit or unfit to receive the seed and bear fruit. Christ would not have spoken the parable if He had not hoped thereby to make some of His hearers who belonged to the three defective classes into members of the fourth. No natural, unalterable incapacity bars any from welcoming the word, housing it in his heart, and bringing forth fruit with patience.

Maclaren: Luk 8:14

Seed Among Thorns

And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares, and riches, and pleasures of this life, and bring no fruit to perfection.'--Luke 8:14.

No sensible sower would east his seed among growing thorn-hushes, and we must necessarily understand that the description in this verse is not meant to give us the picture of a field in which these were actually growing, but rather of one in which they had been grubbed up, and so preparation been made for the sowing of the seed. They had been grubbed up, but they had not been grubbed out. The roots were there, although the branches and the stems had been cut down, or if the roots were not there, abundant seeds were lying buried, and when the good seed was sown it went into ground full of them--and that was the blunder out of which all the mischief came.

I. Three Different Instances Of Failure In This Parable Represent Us.

These three different instances of failure in this parable represent to us, first, the seed carried off at the very beginning, before it has sunk into the ground and before it has had time to germinate. It lies on the surface and it goes at once. But suppose it is safely piloted past that first danger, then comes another peril. It gets a little deeper into the ground, but there is a shelf of rock an inch or two below the skin of soil, and the poor little rootlets cannot get through that, and so when the hot Syrian sun shines down upon the field, there is an unnatural heat, and a swift vegetation, There is growth, but the same sun that at first stimulated the unnaturally rapid growth, gets a little hotter or continues to pour down during the fervid summer and dries up the premature vegetation which it had called into feeble life. That second seed went further on the road towards fruit.

But suppose a seed is piloted past that second risk, there comes this third one. This seed gets deeper still, and does take root, and does grow, and does bear fruit. That is to say, this is a picture of a real Christian, in whom the seed of the kingdom, which is the word of God, has taken root, and to whom there has been the communication of the divine life that is in the seed; and yet that, too, comes to grief, and our parable tells us how--by three things, the thorns, the growth of the thorns, and the choking of the word.

Luke puts the interpretation of the thorns even more vividly than the other Evangelists, because he represents them as being three different forms of one thing, cares and riches and pleasures,' which all come into the one class, of this life.' Or, in other words, the present world, with all its various appeals to our animal and sensual nature, with all its possible delights for part of our being, a real and important part of it; and with all the troubles and anxieties which it is cowardly for us to shirk, and impossible for us to escape--this world is ever present to each of us, and if there is anything in us to which it appeals, then certainly the thorns will come up. The cares and the wealth and the pleasures are three classes of one thing. Perhaps the first chiefly besets struggling people; the second mainly threatens well-to-do people; the third, perhaps, is most formidable to leisurely and idle people. But all three appeal to us all, for in every one of us there are the necessary anxieties of life, and every one of us knows that there is real and substantial good to a part of our being, in the possession of a share of this world's wealth, without which no man can live, and all of us carry natures to which the delights of sense do legitimately and necessarily appeal.

So the soil for the growth of the thorns is always in us all. But what then? Are these things so powerful in our hearts as that they become hindrances to our Christian life? That is the question. The cares and the occupation of mind with, and desire for, the wealth and the pleasures are of God's appointment. He did not make them thorns, but you and I make them thorns; and the question for us is, has our Christianity driven out the undue regard to this life, regarded in these three aspects--undue in measure or in any other respect, by which they are converted into hindrances that mar our Christian life? Dear brethren, it is not enough to say, I have received the word into my heart.' There is another question besides that--Has the word received into your heart cast out the thorns? Or are they and the seed growing there side by side? The picture of my text is that of a man who, in a real fashion, has accepted the Gospel, but who has accepted it so superficially as that it has not exercised upon him the effect that it ought to produce, of expelling from him the tendencies which may become hindrances to his Christian life. If we have known nothing of the expulsive power of a new affection,' and if we thought it was enough to cut down the thickest and tallest thorn-bushes, and to leave all the seeds and the roots of them in our hearts, no wonder if, as we get along in life, they grow up and choke the word. Ye cannot serve God and Mammon'; that is just putting into a sentence the lesson of my text.

II. Further, Note The Growth Of The Thorns.

Luke employs a very significant phrase. He says, When they have heard they go forth, and are choked with cares and riches and pleasures of this life.' That is to say, the path of daily life upon which we all have to walk, the common duties which necessarily draw us to themselves, will certainly stimulate the growth of the thorns if these are not rooted out. Life is full of appeals to our desires after earthly good or pleasure, to our greed after earthly gain, to our dread of earthly sorrow, of pain, of loss, and of poverty. As surely as we are living, and have to go out into the world day by day, so surely will the thorns grow if they are left in us. And so we come back to the old lesson that because we are set in this world, with all its temptations that appeal so strongly to many needs and desires of our nature, we must make thorough work of our religion if it is to be of any good to us at all, and we are not to go on the Christian pilgrimage with one foot upon the higher level and the other upon the lower, like a man walking with one foot on the kerbstone and the other on the roadway. Let us be one thing or the other, out and out, thorough and consistent. If we have the seed in our hearts, remember that we are responsible for its growth.

Let us make certain that we have east out the thorns. There is an old German proverb, the vulgarity of which may be excused for its point. You must not sit near the fire if your head is made of butter.' We should not try to walk through this wicked world without making very certain that we have stubbed the thorns out of our hearts. Oh, dear friends! here is the secret to the miserable inconsistencies of the great bulk of professing Christians. They have got the seed in, but they have not got the thorns out.

III. Lastly, Mark The Choking Of The Growth.

Of course it is rapid, according to the old saying,' Ill weeds grow apace.' They are choked with the cares and riches and pleasures of this life and bring no fruit to perfection.' The weeds grow faster than the seed. Possession is nine-tenths of the law,' and they have got possession of the soil, and their roots go far and strike deep, and so they come up, with their great, strong, coarse, quick-growing stems and leaves, and surround the green, infant, slender shoot, and keep the air and light out from it, and exhaust all the goodness of the soil, which has not nutriment in it enough for the modest seed and for the self-asserting thorn. And so the thorn beats in the race, and grows inches whilst the other grows hairbreadths. Is not that a true statement of our experience? If Christian men and women permit as much of their interest and affection and effort and occupation of mind to go out towards the world and worldly things, as, alas I most of us do, no wonder if the tiny, yellow, rather than green, blade is choked and gets covered with parasitical disease, and perhaps dies at last. You cannot grow two crops on one field. Some of us have tried; it will never do. It must be one thing or another, and we must make up our minds whether we are going to cultivate corn or thorn. May God help us to make the right choice of the crop we desire to bear!

Our text tells us that this man, represented by the seed among thorns, was a Christian, did, and does, bear fruit, but, as Luke says, brings no fruit to perfection.' The first seed never grew at all; the second got the length of putting forth a blade; this one has got as far as the ear, but not so far as the full corn in the ear.' It has fruited, but the fruit is green and scanty, not ripened, as it ought to be, since it grows under such a sky and was taken out of such a seed-basket as our seed' has come from. It' brings forth no fruit to perfection'; is not that a picture of so many Christian people? One cannot say that they are not Christians. One cannot say that there are no signs of a divine life in them. One cannot say but that they do a good many things that are right and pure, and obviously the result of a Divine Spirit working upon them; but all that they do just falls short of the crowning grace and beauty. There is always something about it that strikes one as being incomplete. They are Christian men and Christian women bringing forth many of the fruits of the Christian life, but the climax somehow or other is always absent. The pyramid goes up many stages, but there is never the gilded summit flashing in the light--No fruit to perfection.'

Dear brethren, let us take our poor, imperfect services, and lay them down at the Master's feet, and ask Him to help us to make clean work of these hearts of ours, and to turn out of them all our worldly hankerings after the seen and temporal. Then we shall bear fruit that He will gather into His garner. The cares and the pleasures and the wealth that terminate in, and are occupied with, this poor fleeting present are small and insignificant. Let us try to yield ourselves up wholly to the higher influences of that Divine Spirit, and in true consecration receive the engrafted word. And then He will give to us to drink of that river of His pleasures, drinking of which we shall not thirst, nor need to come to any of earth's fountains to draw. If the Saviour comes in His power, He will cast out the uncleanness that dwells in us and make us fruitful as He would have us to be.

MHCC: Luk 8:1-3

We are here told what Christ made the constant business of his life, it was teaching the gospel. Tidings of the kingdom of God are glad tidings, and what Christ came to bring. Certain women attended upon him who ministered to him of their substance. It showed the mean condition to which the Saviour humbled himself, that he needed their kindness, and his great humility, that he accepted it. Though rich, yet for our sakes he became poor.

MHCC: Luk 8:4-21

There are many very needful and excellent rules and cautions for hearing the word, in the parable of the sower, and the application of it. Happy are we, and for ever indebted to free grace, if the same thing that is a parable to others, with which they are only amused, is a plain truth to us, by which we are taught and governed. We ought to take heed of the things that will hinder our profiting by the word we hear; to take heed lest we hear carelessly and slightly, lest we entertain prejudices against the word we hear; and to take heed to our spirits after we have heard the word, lest we lose what we have gained. The gifts we have, will be continued to us or not, as we use them for the glory of God, and the good of our brethren. Nor is it enough not to hold the truth in unrighteousness; we should desire to hold forth the word of life, and to shine, giving light to all around. Great encouragement is given to those who prove themselves faithful hearers of the word, by being doers of the work. Christ owns them as his relations.

MHCC: Luk 8:22-40

Those that put to sea in a calm, even at Christ's word, must yet prepare for a storm, and for great peril in that storm. There is no relief for souls under a sense of guilt, and fear of wrath, but to go to Christ, and call him Master, and say, I am undone, if thou dost not help me. When our dangers are over, it becomes us to take to ourselves the shame of our own fears, and to give Christ the glory of our deliverance. We may learn much out of this history concerning the world of infernal, malignant spirits, which though not working now exactly in the same way as then, yet all must at all times carefully guard against. And these malignant spirits are very numerous. They have enmity to man and all his comforts. Those under Christ's government are sweetly led with the bands of love; those under the devil's government are furiously driven. Oh what a comfort it is to the believer, that all the powers of darkness are under the control of the Lord Jesus! It is a miracle of mercy, if those whom Satan possesses, are not brought to destruction and eternal ruin. Christ will not stay with those who slight him; perhaps he may no more return to them, while others are waiting for him, and glad to receive him.

Matthew Henry: Luk 8:1-3

We are here told,

I. What Christ made the constant business of his life - it was preaching; in that work he was indefatigable, and went about doing good (Luk 8:1), afterward - en tō kathexēs - ordine , in the proper time or method. Christ took his work before him and went about it regularly. He observed a series or order of business, so that the end of one good work was the beginning of another. Now observe here, 1. Where he preached: He went about - diōdeue - peragrabat . He was an itinerant preacher, did not confine himself to one place, but diffused the beams of his light. Circumibat - He went his circuit, as a judge, having found his preaching perhaps most acceptable where it was new. He went about through every city, that none might plead ignorance. Hereby he set an example to his disciples; they must traverse the nations of the earth, as he did the cities of Israel. Nor did he confine himself to the cities, but went into the villages, among the plain country-people, to preach to the inhabitants of the villages, Jdg 5:11. 2. What he preached: He showed the glad tidings of the kingdom of God, that it was now to be set up among them. Tidings of the kingdom of God are glad tidings, and those Jesus Christ came to bring; to tell the children of men that God was willing to take all those under his protection that were willing to return to their allegiance. It was glad tidings to the world that there was hope of its being reformed and reconciled. 3. Who were his attendants: The twelve were with him, not to preach if he were present, but to learn from him what and how to preach hereafter, and, if occasion were, to be sent to places where he could not go. Happy were these his servants that heard his wisdom.

II. Whence he had the necessary supports of life: He lived upon the kindness of his friends. There were certain women, who frequently attended his ministry, that ministered to him of their substance, Luk 8:2, Luk 8:3. Some of them are named; but there were many others, who were zealously affected to the doctrine of Christ, and thought themselves bound in justice to encourage it, having themselves found benefit, and in charity, hoping that many others might find benefit by it too.

1. They were such, for the most part, as had been Christ's patients, and were the monuments of his power and mercy; they had been healed by him of evil spirits and infirmities. Some of them had been troubled in mind, had been melancholy, others of them afflicted in body, and he had been to them a powerful healer. He is the physician both of body and soul, and those who have been healed by him ought to study what they shall render to him. We are bound in interest to attend him, that we may be ready to apply ourselves to him for help in case of a relapse; and we are bound in gratitude to serve him and his gospel, who hath saved us, and saved us by it.

2. One of them was Mary Magdalene, out of whom had been cast seven devils; a certain number for an uncertain. Some think that she was one that had been very wicked, and then we may suppose her to be the woman that was a sinner mentioned just before, Luk 7:37. Dr. Lightfoot, finding in some of the Talmudists' writings that Mary Magdalene signified Mary the plaiter of hair, thinks it applicable to her, she having been noted, in the days of her iniquity and infamy, for that plaiting of hair which is opposed to modest apparel, 1Ti 2:9. But, though she had been an immodest woman, upon her repentance and reformation she found mercy, and became a zealous disciple of Christ. Note, The greatest of sinners must not despair of pardon; and the worse any have been before their conversion the more they should study to do for Christ after. Or, rather, she was one that had been very melancholy, and then, probably, it was Mary the sister of Lazarus, who was a woman of a sorrowful spirit, who might have been originally of Magdala, but removed to Bethany. This Mary Magdalene was attending on Christ's cross and his sepulchre, and, if she was not Mary the sister of Lazarus, either that particular friend and favourite of Christ's did not attend then, or the evangelists did not take notice of her, neither of which we can suppose; thus Dr. Lightfoot argues. Yet there is this to be objected against it that Mary Magdalene is reckoned among the women that followed Jesus from Galilee (Mat 27:55, Mat 27:56); whereas Mary the sister of Lazarus had her residence in Bethany.

3. Another of them was Joanna the wife of Chuza, Herod's steward. She had been his wife (so some), but was now a widow, and left in good circumstances. If she was now his wife, we have reason to think that her husband, though preferred in Herod's court, had received the gospel, and was very willing that his wife should be both a hearer of Christ and a contributor to him.

4. There were many of them that ministered to Christ of their substance. It was an instance of the meanness of that condition to which our Saviour humbled himself that he needed it, and of his great humility and condescension that he accepted it. Though he was rich, yet for our sakes he became poor, and lived upon alms. Let none say that they scorn to be beholden to the charity of their neighbours, when Providence has brought them into straits; but let them ask and be thankful for it as a favour. Christ would rather be beholden to his known friends for a maintenance for himself and his disciples than be burdensome to strangers in the cities and villages whither he came to preach. Note, It is the duty of those who are taught in the word to communicate to them who teach them in all good things; and those who are herein liberal and cheerful honour the Lord with their substance, and bring a blessing upon it.

Matthew Henry: Luk 8:4-21

The former paragraph began with an account of Christ's industry in preaching (Luk 8:1); this begins with an account of the people's industry in hearing, Luk 8:4. He went into every city, to preach; so they, one would think, should have contented themselves to hear him when he came to their own city (we know those that would); but there were those here that came to him out of every city, would not stay till he came to them, nor think that they had enough when he left them, but met him when he was coming towards them, and followed him when he was going from them. Nor did he excuse himself from going to the cities with this, that there were some from the cities that came to him; for, though there were, yet the most had not zeal enough to bring them to him, and therefore such is his wonderful condescension that he will go to them; for he is found of those that sought him not, Isa 65:1.

Here was, it seems, a vast concourse, much people were gathered together, abundance of fish to cast their net among; and he was as ready and willing to teach as they were to be taught. Now in these verses we have,

I. Necessary and excellent rules and cautions for hearing the word, in the parable of the sower and the explanation and application of it, all which we had twice before more largely. When Christ had put forth this parable, 1. The disciples were inquisitive concerning the meaning of it, Luk 8:9. They asked him, What might this parable be? Note, We should covet earnestly to know the true in tent, and full ex tent, of the word we hear, that we may be neither mistaken nor defective in our knowledge. 2. Christ made them sensible of what great advantage it was to them that they had opportunity of acquainting themselves with the mystery and meaning of his word, which others had not: Unto you it is given, Luk 8:10. Note, Those who would receive instruction from Christ must know and consider what a privilege it is to be instructed by him, what a distinguishing privilege to be led into the light, such a light, when others are left in darkness, such a darkness. Happy are we, and for ever indebted to free grace, if the same thing that is a parable to others, with which they are only amused, is a plain truth to us, by which we are enlightened and governed, and into the mould of which we are delivered.

Now from the parable itself, and the explication of it, observe,

(1.) The heart of man is as soil to the seed of God's word; it is capable of receiving it, and bringing forth the fruits of it; but, unless that seed be sown in it, it will bring forth nothing valuable. Or care therefore must be to bring the seed and the soil together. To what purpose have we the seed in the scripture, if it be not sown? And to what purpose have we the soil in our own hearts, if it be not sown with that seed?

(2.) The success of the seeding is very much according to the nature and temper of the soil, and as that is, or is not, disposed to receive the seed. The word of God is to us, as we are, a savour of life unto life, or of death unto death.

(3.) The devil is a subtle and spiteful enemy, that makes it his business to hinder our profiting by the word of God. He takes the word out of the hearts of careless hearers, lest they should believe and be saved, Luk 8:12. This is added here to teach us, [1.] That we cannot be saved unless we believe. The word of the gospel will not be a saving word to us, unless it be mixed with faith. [2.] That therefore the devil does all he can to keep us from believing, to make us not believe the word when we read and hear it; or, if we heed it for the present, to make us forget it again, and let it slip (Heb 2:1); or, if we remember it, to create prejudices in our minds against it, or divert our minds from it to something else; and all is lest we should believe and be saved, lest we should believe and rejoice, while he believes and trembles.

(4.) Where the word of God is heard carelessly there is commonly a contempt put upon it too. It is added here in the parable that the seed which fell by the way-side was trodden down, Luk 8:5. They that wilfully shut their ears against the word do in effect trample it under their feet; they despise the commandment of the Lord.

(5.) Those on whom the word makes some impressions, but they are not deep and durable ones, will show their hypocrisy in a time of trial; as the seed sown upon the rock, where it gains no root, Luk 8:13. These for awhile believe a little while; their profession promises something, but in time of temptation they fall away from their good beginnings. Whether the temptation arises from the smiles or the frowns, of the world, they are easily overcome by it.

(6.) The pleasures of this life are as dangerous and mischievous thorns to choke the good seed of the word as any other. This is added here (Luk 8:14), which was not in the other evangelists. Those that are not entangled in the cares of this life, nor inveigled with the deceitfulness of riches, but boast that they are dead to them, may yet be kept from heaven by an affected indolence, and the love of ease and pleasure. The delights of sense may ruin the soul, even lawful delights, indulged, and too much delighted in.

(7.) It is not enough that the fruit be brought forth, but it must be brought to perfection, it must be fully ripened. If it be not, it is as if there was no fruit at all brought forth; for that which in Matthew and Mark is said to be unfruitful is the same that here is said to bring forth none to perfection. For factum non dicitur quod non perseverat - perseverance is necessary to the perfection of a work.

(8.) The good ground, which brings forth good fruit, is an honest and good heart, well disposed to receive instruction and commandment (Luk 8:15); a heart free from sinful pollutions, and firmly fixed for God and duty, an upright heart, a tender heart, and a heart that trembles at the word, is an honest and good heart, which, having heard the word, understands it (so it is in Matthew), receives it (so it is in Mark), and keeps it (so it is here), as the soil not only receives, but keeps, the seed; and the stomach not only receives, but keeps, the food or physic.

(9.) Where the word is well kept there is fruit brought forth with patience. This also is added here. There must be both bearing patience and waiting patience; patience to suffer the tribulation and persecution which may arise because of the word; patience to continue to the end in well-doing.

(10.) In consideration of all this, we ought to take heed how we hear (Luk 8:18); take heed of those things that will hinder our profiting by the word we hear, watch over our hearts in hearing, and take heed lest they betray us; take heed lest we hear carelessly and slightly, lest, upon any account, we entertain prejudice against the word we hear; and take heed to the frame of our spirits after we have heard the word, lest we lose what we have gained.

II. Needful instructions given to those that are appointed to preach the word, and to those also that have heard it. 1. Those that have received the gift must minister the same. Ministers that have the dispensing of the gospel committed to them, people that have profited by the word and are thereby qualified to profit others, must look upon themselves as lighted candles: ministers must in solemn authoritative preaching, and people in brotherly familiar discourse, diffuse their light, for a candle must not be covered with a vessel nor put under a bed, Luk 8:16. Ministers and Christians are to be lights in the world, holding forth the word of life. Their light must shine before men; they must not only be good, but do good. 2. We must expect that what is now done in secret, and from unseen springs, will shortly be manifested and made known, Luk 8:17. What is committed to you in secret should be made manifest by you; for your Master did not give you talents to be buried, but to be traded with. Let that which is now hid be made known; for, if it be not manifested by you, it will be manifested against you, will be produced in evidence of your treachery. 3. The gifts we have will either be continued to us, or taken from us, according as we do, or do not, make use of them for the glory of God and the edification of our brethren: Whosoever hath, to him shall be given, Luk 8:18. He that hath gifts, and does good with them, shall have more; he that buries his talent shall lose it. From him that hath not shall be taken away even that which he hath, so it is in Mark; that which he seemeth to have, so it is in Luke. Note, The grace that is lost was but seeming grace, was never true. Men do but seem to have what they do not use, and shows of religion will be lost and forfeited. They went out from us, because they were not of us, 1Jo 2:19. Let us see to it that we have grace in sincerity, the root of the matter found in us; that is a good part which shall never be taken away from those that have it.

III. Great encouragement given to those that prove themselves faithful hearers of the word, by being doers of the work, in a particular instance of Christ's respect to his disciples, in preferring them even before his nearest relations (Luk 8:19-21), which passage of story we had twice before. Observe, 1. What crowding there was after Christ. There was no coming near for the throng of people that attended him, who, though they were crowded very so much, would not be crowded out from his congregation. 2. Some of his nearest kindred were least solicitous to hear him preach. Instead of getting within, as they might easily have done if they had come in time, desiring to hear him, they stood without, desiring to see him; and, probably, out of a foolish fear, lest he should spend himself with too much speaking, designing nothing but to interrupt him, and oblige him to break off. 3. Jesus Christ would rather be busy at his work than conversing with his friends. He would not leave his preaching, to speak with his mother and his brethren, for it was his meat and drink to be so employed. 4. 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.

Matthew Henry: Luk 8:22-39

We have here two illustrious proofs of the power of our Lord Jesus which we had before - his power over the winds, and his power over the devils. See Mk. 4 and 5.

I. His power over the winds, those powers of the air that are so much a terror to men, especially upon sea, and occasion the death of such multitudes. Observe,

1. Christ ordered his disciples to put to sea, that he might show his glory upon the water, in stilling the waves, and might do an act of kindness to a poor possessed man on the other side the water: He went into a ship with his disciples, Luk 8:22. They that observe Christ's orders may assure themselves of his presence. If Christ sends his disciples, he goes with them. And those may safely and boldly venture any where that have Christ accompanying them. He said, Let us go over unto the other side; for he had a piece of good work to do there. He might have gone by land, a little way about; but he chose to go by water, that he might show his wonders in the deep.

2. Those that put to sea in a calm, yea, and at Christ's word, must yet prepare for a storm, and for the utmost peril in that storm; There came down a storm of wind on the lake (Luk 8:23), as if it were there, and no where else; and presently their ship was so tossed that it was filled with water, and they were in jeopardy of their lives. Perhaps the devil, who is the prince of the power of the air, and who raiseth winds by the permission of God, had some suspicion, from some words which Christ might let fall, that he was coming over the lake now on purpose to cast that legion of devils out of the poor man on the other side, and therefore poured this storm upon the ship he was in, designing, if possible, to have sunk him and prevented that victory.

3. Christ was asleep in the storm, Luk 8:23. Some bodily refreshment he must have, and he chose to take it when it would be least a hindrance to him in his work. The disciples of Christ may really have his gracious presence with them at sea, and in a storm, and yet he may seem as if he were asleep; he may not immediately appear for their relief, no, not when things seem to be brought even to the last extremity. Thus he will try their faith and patience, and quicken them by prayer to awake, and make their deliverance the more welcome when it comes at last.

4. A complaint to Christ of our danger, and the distress his church is in, is enough to engage him to awake, and appear for us, Luk 8:24. They cried, Master, master, we perish! The way to have our fears silenced is to bring them to Christ, and lay them before him. Those that in sincerity call Christ Master, and with faith and fervency call upon him as their Master, may be sure that he will not let them perish. There is no relief for poor souls that are under a sense of guilt, and a fear of wrath, like this, to go to Christ, and call him Master, and say, "I am undone, if thou do not help me. "

5. Christ's business is to lay storms, as it is Satan's business to raise them. He can do it; he has done it; he delights to do it: for he came to proclaim peace on earth. He rebuked the wind and the raging of the water, and immediately they ceased (Luk 8:24); not, as at other times, by degrees, but all of a sudden, there was a great calm. Thus Christ showed that, though the devil pretends to be the prince of the power of the air, yet even there he has him in a chain.

6. When our dangers are over, it becomes us to take to ourselves the shame of our own fears and to give to Christ the glory of his power. When Christ had turned the storm into a calm, then were they glad because they were quiet, Psa 107:30. And then, (1.) Christ gives them a rebuke for their inordinate fear: Where is your faith? Luk 8:25. Note, Many that have true faith have it to seek when they have occasion to use it. They tremble, and are discouraged, if second causes frown upon them. A little thing disheartens them; and where is their faith then? (2.) They give him the glory of his power: They, being afraid, wondered. Those that had feared the storm, now that the danger was over with good reason feared him that had stilled it, and said one to another, What manner of man is this! They might as well have said, Who is a God like unto thee? For it is God's prerogative to still the noise of the seas, the noise of their waves, Psa 65:7.

II. His power over the devil, the prince of the power of the air. In the next passage of story he comes into a closer grapple with him than he did when he commanded the winds. Presently after the winds were stilled they were brought to their desired haven, and arrived at the country of the Gadarenes, and there went ashore (Luk 8:26, Luk 8:27); and he soon met with that which was his business over, and which he thought it worth his while to go through a storm to accomplish.

We may learn a great deal out of this story concerning this world of infernal, malignant spirits, which, though not working now ordinarily in the same way as here, yet we are all concerned at all times to stand upon our guard against.

1. These malignant spirits are very numerous. They that had taken possession of this one man called themselves Legion (Luk 8:30), because many devils were entered into him: he had had devils a long time, Luk 8:27. But perhaps those that had been long in possession of him, upon some foresight of our Saviour's coming to make an attack upon them, and finding they could not prevent it by the storm they had raised, sent for recruits, intending this to be a decisive battle, and hoping now to be too hard for him that had cast out so many unclean spirits, and to give him a defeat. They either were, or at least would be thought to be, a legion, formidable as an army with banners; and now, at least, to be, what the twentieth legion of the Roman army, which was long quartered at Chester, was styled, legio victrix - a victorious legion.

2. They have an inveterate enmity to man, and all his conveniences and comforts. This man in whom the devils had got possession, and kept it long, being under their influence, wore no clothes, neither abode in any house (Luk 8:27), though clothing and a habitation are two of the necessary supports of this life. Nay, and because man has a natural dread of the habitations of the dead, they forced this man to abide in the tombs, to make him so much the more a terror to himself and to all about him, so that his soul had as much cause as ever any man's had to be weary of his life, and to choose strangling and death rather.

3. They are very strong, fierce, and unruly, and hate and scorn to be restrained: He was kept bound with chains and in fetters, that he might not be mischievous either to others or to himself, but he broke the bands, Luk 8:29. Note, Those that are ungovernable by any other thereby show that they are under Satan's government; and this is the language of those that are so, even concerning God and Christ, their best friends, that would not either bind them from or bind them to any thing but for their own good: Let us break their bands in sunder. He was driven of the devil. Those that are under Christ's government are sweetly led with the cords of a man and the bands of love; those that are under the devil's government are furiously driven.

4. They are much enraged against our Lord Jesus, and have a great dread and horror of him: When the man whom they had possession of, and who spoke as they would have him, saw Jesus, he roared out as one in an agony, and fell down before him, to deprecate his wrath, and owned him to be the Son of God most high, that was infinitely above him and too hard for him; but protested against having any league or confederacy with him (which might sufficiently have silenced the blasphemous cavils of the scribes and Pharisees): What have I to do with thee? The devils have neither inclination to do service to Christ nor expectation to receive benefit by him: What have we to do with thee? But they dreaded his power and wrath: I beseech thee, torment me not. They do not say, I beseech thee, save me, but only, Torment me not. See whose language they speak that have only a dread of hell as a place of torment, but no desire of heaven as a place of holiness and love.

5. They are perfectly at the command, and under the power, of our Lord Jesus; and they knew it, for they besought him that he would not command them to go eis ton abusson - into the deep, the place of their torment, which they acknowledge he could easily and justly do. O what a comfort is this to the Lord's people, that all the powers of darkness are under the check and control of the Lord Jesus! He has them all in a chain. He can send them to their own place, when he pleaseth.

6. They delight in doing mischief. When they found there was no remedy, but they must quit their hold of this poor man, they begged they might have leave to take possession of a herd of swine, Luk 8:32. When the devil at first brought man into a miserable state he brought a curse likewise upon the whole creation, and that became subject to enmity. And here, as an instance of that extensive enmity of his, when he could not destroy the man, he would destroy the swine. If he could not hurt them in their bodies, he would hurt them in their goods, which sometimes prove a great temptation to men to draw them from Christ, as here. Christ suffered them to enter into the swine, to convince the country what mischief the devil could do in it, if he should suffer him. No sooner had the devils leave than they entered into the swine; and no sooner had they entered into them than the herd ran violently down a steep place into the lake, and were drowned. For it is a miracle of mercy if those whom Satan possesses are not brought to destruction and perdition. This, and other instances, show that that roaring lion and red dragon seeks what and whom he may devour.

7. When the devil's power is broken in any soul that soul recovers itself, and returns into a right frame, which supposes that those whom Satan gets possession of are put out of the possession of themselves: The man out of whom the devils were departed sat at the feet of Jesus, Luk 8:35. While he was under the devil's power he was ready to fly in the face of Jesus; but now he sits at his feet, which is a sign that he is come to his right mind. If God has possession of us, he preserves to us the government and enjoyment of ourselves; but, if Satan has possession of us, he robs us of both. Let his power therefore in our souls be overturned, and let him come whose right our hearts are, and let us give them to him; for we are never more our own than when we are his.

Let us now see what was the effect of this miracle of casting the legion of devils out of this man.

(1.) What effect it had upon the people of that country who had lost their swine by it: The swineherds went and told it both in city and country (Luk 8:34), perhaps with a design to incense people against Christ. They told by what means he that was possessed of the devils was healed (Luk 8:36), that it was by sending the devils into the swine, which was capable of an invidious representation, as if Christ could not have delivered the man out of their hands, but by delivering the swine into them. The people came out, to see what was done, and to enquire into it; and they were afraid (Luk 8:35); they were taken with great fear (Luk 8:37); they were surprised and amazed at it, and knew not what to say to it. They thought more of the destruction of the swine than of the deliverance of their poor afflicted neighbour, and of the country from the terror of his frenzy, which was become a public nuisance; and therefore the whole multitude besought Christ to depart from them for fear he should bring some other judgment upon them; whereas indeed none need to be afraid of Christ that are willing to forsake their sins and give up themselves to him. But Christ took them at their word: He went up into the ship, and returned back again. Those lose their Saviour, and their hopes in him, that love their swine better.

(2.) What effect it had upon the poor man who had recovered himself by it. He desired Christ's company as much as others dreaded it: he besought Christ that he might be with him as others were that had been healed by him of evil spirits and infirmities (Luk 8:2), that Christ might be to him a protector and teacher, and that he might be to Christ for a name and a praise. He was loth to stay among those rude and brutish Gadarenes that desired Christ to depart from them. O gather not my soul with these sinners! But Christ would not take him along with him, but sent him home, to publish among those that knew him the great things God had done for him, that so he might be a blessing to his country, as he had been a burden to it. We must sometimes deny ourselves the satisfaction even of spiritual benefits and comforts, to gain an opportunity of being serviceable to the souls of others. Perhaps Christ knew that, when the resentment of the loss of their swine was a little over, they would be better disposed to consider the miracle, and therefore left the man among them to be a standing monument, and a monitor to them of it.

Barclay: Luk 8:1-3

The time we saw coming had now come. Jesus was on the road. The synagogues were not now open to him, as once they had been. He had begun, as it were, in the church, where any man with a message from God might expect to find a responsive and receptive audience. Instead of a welcome he had found opposition; instead of eager listeners he had found the scribes and Pharisees bleakly waiting to catch him out; so now he took to the open road and the hillside and the lake shore.

(i) Once more we are confronted with a fact which we have already noted. This passage lists a little group of women who served him out of their resources. It was always considered to be a pious act to support a Rabbi, and the fact that the devoted followers of Jesus helped him in this way was in direct line with ordinary practice. But, as with the disciples, so with these women, we cannot fail to see how mixed a company they were. There was Mary Magdalene, that is Mary from the town of Magdala, out of whom he had cast seven devils. Clearly she had a past that was a dark and terrible thing. There was Joanna. She was the wife of Chuza, Herod's epitropos (2012). A king had many perquisites and much private property; his epitropos (2012) was the official who looked after the king's financial interests. In the Roman Empire, even in provinces which were governed by proconsuls appointed by the senate, the Emperor still had his epitropos (2012) to safeguard his interests. There could be no more trusted and important official. It is an amazing thing to find Mary Magdalene, with the dark past, and Joanna, the lady of the court, in the one company.

It is one of the supreme achievements of Jesus that he can enable the most diverse people to live together without in the least losing their own personalities or qualities. G. K. Chesterton writes about the text which says that the lion will lie down with the lamb. "But remember that this text is too lightly interpreted. It is constantly assumed ... that when the lion lies down with the lamb the lion becomes lamb-like. But that is brutal annexation and imperialism on the part of the lamb. That is simply the lamb absorbing the lion instead of the lion eating the lamb. The real problem is--Can the lion lie down with the lamb and still retain his royal ferocity? That is the problem the Church attempted; that is the miracle she achieved." There is nothing which the church needs more than to learn how to yoke in common harness the diverse temperaments and qualities of different people. If we are failing it is our own fault, for, in Christ, it can be done--and has been done.

(ii) In this list of women we have a group whose help was practical. Being women, they would not be allowed to preach; but they gave the gifts they had. There was an old shoemaker who once had wished to become a minister but the way had never opened up. He was the friend of a young divinity student; and when the lad one day was called to his first charge the old man asked him for a favour. He asked to be allowed always to make his shoes so that he might feel the preacher was wearing his shoes in that pulpit into which he could never go himself.

It is not always the person in the foreground who is doing the greatest work. Many a man who occupies a public position could not sustain it for one week without the help of the home behind him! There is no gift which cannot be used in the service of Christ. Many of his greatest servants are in the background, unseen but essential to his cause.

Barclay: Luk 8:4-15

In this parable Jesus used a picture that all his hearers would recognize. It is in fact quite likely that he was looking at some sower sowing his seed as he spoke.

The parable speaks of four kinds of ground.

(i) The common ground in Palestine was split into long narrow strips; between the strips there were paths which were rights of way; when the seed fell on these paths, which were beaten as hard as the road, it had no chance of getting in.

(ii) There was the rocky ground. This does not mean ground that was full of stones but ground which was only a thin skin of earth over a shelf of limestone rock. In such ground there was no moisture or nourishment, and the growing plant was bound to wither and die.

(iii) The ground which was full of thorns was ground which at the moment looked clean enough. It is possible to make any bit of ground look clean simply by turning it over. But the seeds of the weeds and the fibrous roots of the wild grasses had been left in it. The good seed and the weeds grew together, but the weeds grew more strongly; and so the life was choked out of the good seed.

(iv) The good ground was ground that was deep and clean and well-prepared.

Luk 8:9-10have always been puzzling. It sounds as if Jesus is saying that he spoke in parables so that people would not be able to understand; but we cannot believe he would deliberately cloak his meaning from his listeners. Various explanations have been suggested.

(i) Mat 13:13, puts it slightly differently. He says that Jesus spoke in parables because people could not rightly see and understand. Matthew seems to say that it was not to hinder people from seeing and understanding but to help them that Jesus so spoke.

(ii) Matthew quotes immediately after this a saying of Isa 6:9-10, which in effect says, "I have spoken to them the word of God and the only result is that they have not understood a word of it." So then the saying of Jesus may indicate not the object of his teaching in parables but the result of it.

(iii) What Jesus really meant is this--people can become so dull and heavy and blunted in mind that when God's truth comes to them they cannot see it. It is not God's fault. They have become so mentally lazy, so blinded by prejudice, so unwilling to see anything they do not want to see, that they have become incapable of assimilating God's truth.

There are two interpretations of this parable.

(i) It is suggested that it means that the fate of the word of God depends on the heart into which it is sown.

(a) The hard path represents the shut mind, the mind which refuses to take it in.

(b) The shallow ground represents those who accept the word but who never think it out and never realize its consequences and who therefore collapse when the strain comes.

© The thorny ground stands for those whose lives are so busy that the things of God get crowded out. We must ever remember that the things which crowd out the highest need not necessarily be bad. The worst enemy of the best is the second best.

(d) The good ground stands for the good heart. The good hearer does three things. First, he listens attentively. Second, he keeps what he hears in his mind and heart and thinks over it until he discovers its meaning for himself. Third, he acts upon it. He translates what he has heard into action.

(ii) It is suggested that the parable is really a counsel against despair. Think of the situation. Jesus has been banished from the synagogues. The scribes and the Pharisees and the religious leaders are up against him. Inevitably the disciples would be disheartened. It is to them Jesus speaks this parable and in it he is saying, "Every farmer knows that some of his seed will be lost; it cannot all grow. But that does not discourage him or make him stop sowing because he knows that in spite of all the harvest is sure. I know we have our setbacks and our discouragements; I know we have our enemies and our opponents; but, never despair, in the end the harvest is sure."

This parable can be both a warning as to how we hear and receive the word of God and an encouragement to banish all despair in the certainty that not all the setbacks can defeat the ultimate harvest of God.

Barclay: Luk 8:16-18

Here we have three sayings, each with its own warning for life.

(i) Luk 8:16stresses the essential conspicuousness of the Christian life. Christianity is in its very nature something which must be seen. It is easy to find prudential reasons why we should not flaunt our Christianity in the world's face. In almost every person there is an instinctive fear of being different; and the world is always likely to persecute those who do not conform to pattern.

A writer tells how he kept hens. In the hen-run all the hens were precisely the same in marking except one. The one different hen was pecked to death by the other occupants of the hen-run. Even in the animal world, being different is a crime.

Hard as it may be, the duty is laid upon us of never being ashamed to show whose we are and whom we serve; and if we regard the matter in the right way it will be, not a duty, but a privilege.

A short time before the Coronation of Queen Elizabeth II most houses and shops were displaying flags. I was out on a country road at that time; and in a little copse by the roadside I came upon a tinker's camp. It consisted of only one little tent, and beside the tent there fluttered on a pole a Union Jack nearly as big as the tent itself. It was as if that vagrant tinker said, "I haven't got much in this world; but I am going to attach my colours to what I have."

The Christian, however humble his position and his sphere, must never be ashamed to show his colours.

(ii) Luk 8:17stresses the impossibility of secrecy. There are three people from whom we try to hide things.

(a) Sometimes we try to hide things from ourselves. We shut our eyes to the consequences of certain actions and habits, consequences of which we are well aware. It is like a man deliberately shutting his eyes to symptoms of an illness which he knows he has. We have only to state that to see its incredible folly.

(b) Sometimes we try to hide things from our fellow men. Things have a way of coming out. The man with a secret is an unhappy man. The happy man is the man with nothing to hide. It is told that once an architect offered to build for Plato a house in which every room would be hidden from the public eye. "I will give you twice the money," said Plato, "if you build me a house into every room of which all men's eyes can see." Happy is the man who can speak like that.

© Sometimes we try to hide things from God. No man ever attempted a more impossible task. We would do well to have before our eyes forever the text which says, "Thou art a God of seeing." (Gen 16:13.)

(iii) Luk 8:18lays down the universal law that the man who has will get more; and that the man who has not will lose what he has. If a man is physically fit and keeps himself so, his body will be ready for ever greater efforts; if he lets himself go flabby, he will lose even the abilities he has. The more a student learns, the more he can learn; but if he refuses to go on learning, he will lose the knowledge he has. This is just another way of saying that there is no standing still in life. All the time we are either going forward or going back. The seeker will always find; but the man who stops seeking will lose even what he has.

Barclay: Luk 8:19-21

It is not difficult to see that, at least during his lifetime, Jesus' family were not in sympathy with him. Mar 3:21tells us how his kinsmen came and tried to restrain him because they believed him to be mad. In Mat 10:36Jesus warns his followers that a man's foes may well be those of his own household--and he was speaking out of hard and bitter experience.

There is in this passage a great and practical truth. It may very well be that a man finds himself closer to people who are not related to him than he does to his own kith and kin. The deepest relationship of life is not merely a blood relationship; it is the relationship of mind to mind and heart to heart. It is when people have common aims, common principles, common interests, a common goal that they become really and truly kin.

Let us remember that definition of the kingdom which we already worked out. The kingdom of God is a society upon earth where God's will is as perfectly done as it is in heaven. It was Jesus' supreme quality that he alone succeeded in fully achieving the identity of his will and the will of God. Therefore, all whose one aim in life is to make God's will their will are the true kindred of Jesus. We speak of all men being the sons of God; and in a very real and precious sense that is true, because God loves saint and sinner; but the deepest kind of sonship is ethically conditioned. It is when a man puts his will in line with God's will by the help of the Holy Spirit, that real kinship begins.

The Stoics declared that that was the only way to happiness in this life. They had the conviction that everything that happens--joy and sorrow, triumph and disaster, gain and loss, sunshine and shadow--was the will of God. When a man refused to accept it he battered his head against the walls of the universe and could bring himself nothing but pain and trouble of heart.

When a man looks up to God and says, "Do with me as you wish," he has found the way to joy.

Two things emerge:

(i) There is a loyalty which surpasses all earthly loyalties; there is something which takes precedence of the dearest things on earth. In that sense Jesus Christ is a demanding master, for he will share a man's heart with nothing and with no one. Love is necessarily exclusive. We can love only one person at a time and serve only one master at a time.

(ii) That is hard; but there is this great wonder--that when a man gives himself absolutely to Christ he becomes one of a family whose boundaries are the earth. Whatever loss he may experience is counterbalanced by his gain. As John Oxenham wrote:

"In Christ there is no East or West,

In him no South or North,

But one great fellowship of love

Throughout the whole wide earth.

In him shall true hearts everywhere

Their high communion find,

His service is the golden cord

Close-binding all mankind.

Join hands, then, brother of the faith,

Whate'er your race may be!

Who serves my Father as a son

Is surely kin to me.

In Christ now meet both East and West,

In him meet South and North,

All Christly souls are one in him,

Throughout the whole wide earth."

The man who, through Jesus Christ, seeks the will of God has entered into a family which includes all the saints in earth and in heaven.

Barclay: Luk 8:22-25

Luke tells this story with an extraordinary economy of words, and yet with extraordinary vividness. It was no doubt for much needed rest and quiet that Jesus decided to cross the lake. As they sailed, he fell asleep.

It is a lovely thing to think of the sleeping Jesus. He was tired, just as we become tired. He, too, could reach the point of exhaustion when the claim of sleep is imperative. He trusted his men; they were the fishermen of the lake and he was content to leave things to their skill and seamanship, and to relax. He trusted God; he knew that he was as near to God by sea as ever he was by land.

Then the storm came down. The Sea of Galilee is famous for its sudden squalls. A traveller says, "The sun had scarcely set when the wind began to rush down towards the lake, and it continued all night long with increasing violence, so that when we reached the shore next morning the face of the lake was like a huge boiling caldron." The reason is this. The Sea of Galilee is more than six hundred feet below sea level. It is surrounded by table lands beyond which the great mountains rise. The rivers have cut deep ravines through the table lands down into the sea. These ravines act like great funnels to draw down the cold winds from the mountains; and thus the storms arise. The same traveller tells how they tried to pitch their tents in such a gale. "We had to double-pin all the tent-ropes, and frequently were obliged to hang on with our whole weight upon them to keep the quivering tabernacle from being carried up bodily into the air."

It was just such a sudden storm that struck the boat that day, and Jesus and his disciples were in peril of their lives. The disciples woke Jesus and with a word he calmed the storm.

Everything that Jesus did had more than a merely temporal significance. And the real meaning of this incident is that, wherever Jesus is, the storm becomes a calm.

(i) Jesus comes, calms the storms of temptation. Sometimes temptation comes with almost overmastering force. As Stevenson once said, "You know the Caledonian Railway Station in Edinburgh? One cold bleak morning I met Satan there." It comes to us all to meet Satan. If we meet the tempest of temptation alone we will perish; but Christ brings the calm in which temptations lose their power.

(ii) Jesus calms the storms of passion. Life is doubly difficult for the man with the hot heart and the blazing temper. A friend met such a man. "I see," he said, "that you have succeeded in conquering your temper." "No," said the man, "I didn't conquer it. Jesus conquered it for me."

"When deep within our swelling hearts

The thoughts of pride and anger rise,

When bitter words are on our tongues

And tears of passion in our eyes,

Then we may stay the angry blow,

Then we may check the hasty word,

Give gentle answers back again,

And fight a battle for our Lord."

It is a losing battle unless Jesus gives us the calm of victory.

(iii) Jesus calms the storms of sorrow. Into every life some day the tempest of sorrow must come, for sorrow is ever the penalty of love and if a man loves he will sorrow. When Pusey's wife died, he said, "It was as if there was a hand beneath my chin to hold me up." In that day, in the presence of Jesus, the tears are wiped away and the wounded heart is soothed.

Constable: Luk 4:14--9:51

IV. Jesus' ministry in and around Galilee 4:14--9:50

Luke commenced Jesus' public ministry with His return to Galilee following His temptation. This section of his Gospel ends with Jesus' decision to leave Galilee for Jerusalem and the Cross (9:51).

Constable: Luk 8:1-21

E. Jesus' teaching in parables 8:1-21

The present section of Luke follows the same basic pattern as the former one. There is a block of teaching (8:1-21; cf. 6:12-49) followed by another account of Jesus' mighty works (8:22-56; cf. ch. 7).

Constable: Luk 8:1-3

1. The companions and supporters of Jesus 8:1-3

Luke's account stresses that concern for the multitudes motivated Jesus' mission. Mark, on the other hand, presented opposition from the Jewish religious leaders as a reason for His activities. Matthew stressed Jesus' desire to present Himself as the Messiah to the Jews. All these were factors that directed Jesus in His ministry.

8:1 This verse is Luke's summary of Jesus' next preaching tour (cf. 4:44). As the first summary statement, this one also states Jesus' ministry as consisting of itinerant preaching primarily. Luke noted the presence of the Twelve with Jesus to qualify them as reliable witnesses of His death and resurrection.

8:2-3 Luke's mention of the women in this section prepares for his citing them as witnesses of Jesus' resurrection later (cf. 23:49, 55; 24:6, 10; Acts 1:14). This is Luke's third recent reference to women who benefited from Jesus' ministry to them, several of whom responded by ministering to Him (cf. 7:12-15, 36-50). Their example provides a positive example for female readers of Luke's Gospel.

". . . traveling around with a religious teacher conflicts strongly with traditional female roles in Jewish society.²²⁹ Such behavior neglects a husband's rights and a wife's responsibilities to her family. It would probably arouse suspicion of illicit sexual relationships. In his later teaching Jesus will repeatedly tell his disciples that his call requires a break with the family (Luke 9:57-62; 12:51-53; 14:26; 18:28-30). The last two of these passages speak of leaving house' and children,' which could apply to either a man or a woman, but these statements are male-oriented in that they also speak of leaving wife' but not husband.²³⁰ Nevertheless, 8:2-3 refers to women who have evidently taken a drastic step of leaving home and family in order to share in the wandering ministry of Jesus. The discipleship of women is conceived as radically as for men--perhaps even more radically, since women of that time were very closely bound to the family--involving a sharp break with social expectations and normal responsibilities."²³¹

Many people have concluded that Mary Magdalene had been a prostitute. However the text gives no warrant for this idea. It simply says that seven demons had indwelt her. "Magdalene" evidently refers to her hometown of Magdala. It stood on the west side of the Sea of Galilee. Joanna was present at Jesus' crucifixion and empty tomb (23:55-56; 24:1, 10). She is the first of Jesus' disciples identified as connected with Herod Antipas' household. Chuza was evidently Herod's manager or foreman, some high ranking official in Herod's employ (cf. Matt. 20:8; Gal. 4:2).

"It may be that the special knowledge of Herod and his court reflected in Lk. came through him; he and his wife are no doubt named as well-known personalities in the church and are evidence for the existence of Christian disciples among the aristocracy."²³²

Susanna, otherwise unknown to us, may also have been of special interest to Luke's original readers. The support of these and other similar unnamed disciples explains how Jesus was able to continue His ministry financially. These women and undoubtedly some men provided money by giving sacrificially out of love for what Jesus had done for them (cf. 7:36-50). It was apparently unusual for Jesus to have female followers (cf. John 4:27) though this was more common in the Hellenistic world than in Palestine.²³³

Constable: Luk 8:4-15

2. The parable of the soils 8:4-15

Luke's account of Jesus' parables by the sea is the shortest of the three, and Matthew's is the longest. Luke limited himself to recording only two parables, namely the parable of the soils and the parable of the lamp. He thereby stressed the importance of hearing, obeying, and proclaiming the Word of God.

"Unlike Mark 4 and Matthew 13, where entire chapters are devoted to kingdom teaching via parables, Luke concentrates on the one theme of faith both here and in the two short passages that follow (8:16-21)."²³⁴

Constable: Luk 8:4-8

The giving of the parable 8:4-8 (cf. Matt. 13:1-9; Mark 4:1-9)

As in the other Synoptics, Jesus gave the first parable to the crowds and then interpreted it for His disciples.

8:4 Luke omitted reference to the setting for this teaching. It was the shore of the Sea of Galilee. Instead he stressed the large and diverse crowd that Jesus addressed. Perhaps he wanted to picture the crowd as the various types of soil Jesus referred to in this parable.

8:5-8 The main focus of this parable in all the Synoptics is not on the sower (Jesus and His disciples) or the seed (the Word of God), as important as these are. It is the soils on which the seed falls. It is unclear whether in Jesus' day plowing followed sowing rather than the other way around, as some commentators claim.²³⁵ Consequently it is not unusual that the sower scattered his seed where he did. The presence of thorn seeds would not discourage the sower from sowing seed among them if he knew they were there. Rocks under the surface would only become visible when the farmer plowed the seed under.

Luke probably omitted the lesser harvests and mentioned the largest yield to encourage his disciples with the ultimate result of His and their work. Only Luke mentioned that people trampled the seed under foot (v. 5) perhaps to indicate people's contempt for God's Word (cf. Heb. 10:29). His unique reference to lack of moisture (v. 6, cf. Jer. 17:8) explains why those plants had "no root" (Matt. 13:6; Mark 4:6). Jesus' final appeal urged careful listening.

Constable: Luk 8:9-10

The reason for using parables 8:9-10 (cf. Matt. 13:10-17; Mark 4:10-12)

Luke focused the disciples' question on the one parable he recorded so far. Matthew and Mark had them asking Jesus why He was speaking to the people in parables (plural). "Mysteries" were revelations previously unknown about the kingdom (cf. Dan. 2:20-23, 28-30). The Greeks had their mystery religions the secrets of which only the initiated knew. Consequently Luke's original readers would have had no trouble understanding Jesus' meaning. The parables intentionally revealed some truth to everyone who heard them, but only Jesus' disciples could understand the deeper significance of what they taught. One of the principles of spiritual growth is that when a person responds positively to revelation, God gives him or her the ability to understand more truth. However when one does not respond positively, God hides further truth from him or her (v. 18; Isa. 6:9; cf. Exod. 8:32; 9:12; Rom. 9:17-18). "That" indicates purpose more than result (v. 10).

Constable: Luk 8:11-15

The meaning of the parable 8:11-15 (Matt. 13:18-23; Mark 4:13-20)

Jesus now gave His disciples information that enabled them to understand the deeper teaching of the parable. The proclaimed Word of God does not in itself yield a uniform response of faith. Response to it is all important.

8:11-12 Luke alone wrote, "So that they may not believe and be saved." This inclusion reflects his intense interest in salvation. Luke viewed the preaching mission of Jesus and His disciples as essentially calling people to salvation. Satan's purpose is the exact opposite of God's purpose (cf. 2 Pet. 3:9). In Jesus' ministry the Word of God that saved people was the message that Jesus was the divine Messiah. When people believed this, they experienced salvation.

8:13-14 In both of these cases there was some initial faith in Jesus and later a turning away from Him in unbelief. Notice that Jesus did not mention if they were saved or lost. That was not His point. The point is how they responded to the Word of God. Some of them may have been saved and others lost. Jesus did not say they lost their salvation. That is impossible (cf. Rom. 8:31-39). He said they turned away in unbelief.

In Jesus' day some of His hearers believed on Him (John 8:31) yet were still unsaved (John 8:44). Similarly today some people respond to the gospel superficially by accepting it, but then turn from it in unbelief. In Jesus' day others genuinely believed on Him and then stopped believing (e.g., John the Baptist).²³⁶ Today true believers sometimes stop believing because of information they receive that convinces them their former faith was wrong (e.g., youths who abandon their faith in college). Luke's treatment of this passage shows his concern for apostasy (i.e., departure from the truth) under persecution.²³⁷

Those of us who have grown up in "Christian" countries sometimes fail to appreciate the fact that genuine Christians have renounced their faith in Jesus under severe persecution (e.g., Peter). We may tend to think that people who do this were never genuine believers. That may be true in some cases. However we need to remember that for every Christian martyr who died refusing to renounce his faith there were other believers who escaped death by renouncing it. To say that their behavior showed that they never truly believed is naive and unbiblical (cf. 19:11-27; 2 Tim. 2:12; 4:10a).

The people in view in verse 13 stop believing because of adversity, but those in verse 14 do so because of distractions (cf. Matt. 6:19-34; Luke 11:34-36; 12:22-32; 16:13). Notice that Jesus said that these "believers" (v. 13) produce no mature fruit (cf. John 15:2). In the light of this statement we need to examine the idea that every true believer produces fruit and that if there is no fruit the person must be lost. Fruit is what appears on the outside that other people see. It is what normally, but not always, manifests life on the inside. It is possible for a fruit tree to produce no fruit and still be a fruit tree.²³⁸ Today the testimony of many Christians would lead onlookers to conclude that they are not believers because they do not produce much external evidence of the divine life within them. However, Jesus allowed for the possibility of true believers bearing no mature fruit because they allow the distractions of the world to divert them from God's Word (cf. John 15:2). Luke alone mentioned the pleasures of this life, which were a special problem for his Greek readers.

8:15 Luke described this believer as having an honest (or noble) and good heart thereby stressing the character of the individual. He adapted an ancient Greek phrase denoting singleness of purpose.²³⁹ Matthew described him as understanding in keeping with his emphasis on comprehending the mysteries of the kingdom (cf. Matt. 13:11, 14-15, 19, 23, 25). The kind of person Luke describes will follow Jesus faithfully and bear fruit.

"Jesus' emphasis here is not so much on whether a person perseveres but on the kind of person who does persevere."²⁴⁰

In summary, verse 12 seems to view the lost, verses 13 and 14 both the lost and the saved, and verse 15 the saved. However in each case the emphasis is on their present response to the Word of God be it belief or unbelief, not the ultimate outcome of their response, namely their salvation. Jesus encountered all four types of responses during His ministry, and so do modern disciples. Some people refuse to believe at all (cf. most of the Pharisees). Others follow Jesus temporarily but because of persecution or love for other things stop following Him (cf. John 6:66; Luke 18:18-30). The salvation of these people is the most difficult to evaluate. Still others believe and continue following faithfully (cf. vv. 1-3).

Constable: Luk 8:16-18

3. The parable of the lamp 8:16-18 (cf. Mark 4:21-25)

Jesus continued speaking to His disciples.

8:16 This was a favorite saying of Jesus' (cf. Matt. 5:15; Mark 4:21; Luke 11:33). In view of the context here the lamp refers to a person who has the light of God's Word within him or her. Such a person has a responsibility to let the light illuminate those around him rather than concealing it from them.

8:17 Jesus next commented on the parable of the lamp indicating its significance. Disciples should not suppose that because God had kept the truth that Jesus had revealed to them secret He wanted it to remain hidden. He wanted it declared publicly now.

8:18 Jesus concluded by urging His disciples to listen carefully to what He taught them. If they believed what He told them, God would give them more truth. However if they disbelieved, God would remove what truth they thought they had from them.

Constable: Luk 8:19-21

4. The true family of Jesus 8:19-21 (cf. Matt. 12:46-50; Mark 3:31-35)

Apparently Luke moved this teaching from Jesus' earlier controversy with the Pharisees over His authority to provide a conclusion for this section of teaching (cf. Matt. 12:22-50; Mark 3:19-35). It continues the theme of the importance of obedience that has been dominant in the preceding context.

Jesus was not dishonoring His human family members but honoring those who obey God. Some people feel close to God when they read the Bible, pray, hear a certain type of music, contemplate nature, or sit in a great cathedral. However, Jesus taught that the way to get close to God is to listen to and obey God's Word (cf. 6:46-49; James 1:22-23). Obedience brings the believer into intimate relationship with Jesus. This saying would have helped Luke's original readers understand that Jewish blood did not bring believers into closer relationship to Jesus than Gentile blood did. Probably Luke omitted "and sister" (v. 21), which Matthew and Mark included, simply for brevity. His account of the incident is the most concise of the Synoptics.

Constable: Luk 8:22-56

F. Jesus' mighty works 8:22-56

This section is quite similar to Mark's account. Luke chose miracles that demonstrated Jesus' power over nature, demons, and illness and death to show Jesus' authority as the divine Savior. Again he stressed the powerful word of Jesus. These miracles also revealed Jesus' compassion and willingness to save people in need.

Constable: Luk 8:22-25

1. The stilling of a storm 8:22-25 (cf. Matt. 8:18, 23-27; Mark 4:35-41)

This story pictures Jesus in complete control of Himself and His environment. Its climax is not the stilling of the storm but the disciples' question about Jesus' identity (v. 25). This is the first miracle that Luke recorded that did not involve a person. It showed that Jesus had the power of God over nature that God demonstrated in the Exodus (Exod. 14; cf. Ps. 89:8-9; 93:3-4; 106:8-9; 107:23-30; Isa. 51:9-10). The disciples turned to Jesus for deliverance at sea just as people had called on God for salvation in similar situations.

8:22-23 Evidently Jesus mentioned crossing the lake to His disciples before and after He entered the boat (cf. Matt. 8:18; Mark 4:35). Jesus' command to cross constituted a guarantee that they would arrive safely. The other side was the east side (cf. v. 26). Luke introduced the fact that Jesus fell asleep before he mentioned the storm breaking perhaps to heighten the contrast between Jesus' peaceful condition and the storm. He stressed the severity of the storm by mentioning the wind three times (vv. 23, 24, 25) as well as by describing it.

8:24-25 This time of testing was a challenge to the disciples' faith in Jesus' word (cf. v. 13). They stopped believing momentarily. Their double address, "Master, Master," showed their urgency. Jesus reminded them of their unbelief with His question. Luke recorded a milder rebuke than Mark did (Mark 4:40) perhaps showing that faith is a dynamic quality that grows and shrinks (cf. vv. 13-15). The disciples' question showed their lack of perception of Jesus' true identity (cf. 9:20). They had believed that He was the Messiah, but they had thought of Him as their contemporaries did. Now they saw that He could perform works that only God could do (cf. Ps. 107:28-30). The disciples should have trusted in Jesus' word.

Christians have often seen this storm as typical of the storms of life we encounter that threaten our faith (cf. James 1:6).

"The point of connection is not in the precise situation the disciples face in the boat, but in the feelings of helplessness they have about where Jesus has led them. Events in our lives sometimes leave us feeling at risk, whether it be in a job situation that calls us to take a stand, in the severe illness of a loved one, in an unexpected tragedy, or in the breakdown of a relationship. Any of these can be a storm in which we doubt God's goodness. We may feel God has left us to fend for ourselves."²⁴¹

Experiencing deliverance in such situations should expand our appreciation for Jesus.

College: Luk 8:1-56

LUKE 8

H. JESUS TEACHES IN PARABLES (8:1-21)

1. The Parable of the Sower (8:1-15)

¹ After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, ² and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; ³ Joanna the wife of Cuza, the manager of Herod's household; Susanna; and many others. These women were helping to support them out of their own means.

⁴ While a large crowd was gathering and people were coming to Jesus from town after town, he told this parable: ⁵" A farmer went out to sow his seed. As he was scattering the seed, some fell along the path; it was trampled on, and the birds of the air ate it up. ⁶ Some fell on rock, and when it came up, the plants withered because they had no moisture. ⁷ Other seed fell among thorns, which grew up with it and choked the plants. ⁸ Still other seed fell on good soil. It came up and yielded a crop, a hundred times more than was sown."

When he said this, he called out, " He who has ears to hear, let him hear."

⁹ His disciples asked him what this parable meant. ¹⁰ He said, " The knowledge of the secrets of the kingdom of God has been given to you, but to others I speak in parables, so that,

" 'though seeing, they may not see;

though hearing, they may not understand.' ^a

¹¹" This is the meaning of the parable: The seed is the word of God. ¹² Those along the path are the ones who hear, and then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. ¹³ Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in the time of testing they fall away. ¹⁴ The seed that fell among thorns stands for those who hear, but as they go on their way they are choked by life's worries, riches and pleasures, and they do not mature. ¹⁵ But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop.

^a 10 Isaiah 6:9

1-2a. Luke seems to signal the end of one section and the beginning of a new one with this summary statement regarding Jesus' followers and the change of scenery. The reader is given the definite impression that Jesus is doing throughout the towns and villages of Galilee what Luke has shown him doing in the episodes he has narrated. He is proclaiming the good news of the kingdom of God and curing people of evil spirits and diseases . He is attracting large crowds (8:4) everywhere he goes. With him are the twelve apostles and a growing group of disciples. Luke, more than the other Gospel writers, wants his readers to see many more than the twelve apostles following Jesus. And, given Luke's spotlight upon women up to this point, the reader is not surprised to find several women among his followers. Luke will mention them again on several occasions (23:49; 24:1; Acts 1:14), and they will be a very important part of the early church in Acts.

2b. In order to stress their importance, Luke gives his readers the names of these women (no men are named): Mary , who was called Magdalene because she was from the village of Magdala; Joanna, the wife of Cuza, the manager of Herod's household ; Susanna, and many others . These women Jesus has cured of demons and diseases, and they have responded in a model fashion. They now follow Jesus and do what Jesus has asked his followers to do. These women were helping to support Jesus and the twelve out of their own means . The proper use of wealth will be a major theme in the coming chapters. These women are shown to be prime examples of how disciples ought to use their wealth. They give it to those in need. Some of the best, if not the best, role models for disciples in Luke are women (thus far Elizabeth, Mary, Anna, the sinful woman of 7:37, and now these women).

Supplemental Study:

Parables

The favorite parables of most Christians are found in Luke (Good Samaritan, Prodigal Son). Luke also contains the largest number of parables, which he places throughout his story, especially in the upcoming travel narrative. The term " parable" actually means simply an analogy. A " parable" therefore may be a riddle or even a simple simile or metaphor. However, when most think of parables, they think of the story parables, which have characters and a plot.

Jesus appears to have used parables for several reasons. One of the major reasons for his speaking in parables, implied in this passage, is that he wants to conceal his message from some hearers. Using an analogy (the basic definition of a parable) allows him to imply certain truths without explicitly stating them. For example, Jesus can make implications about his identity without making explicit claims. (He has already in the Gospel referred indirectly to himself as the bridegroom.) Speaking in parables allows Jesus to plant seeds about matters people are not yet ready to hear, and they allow him to speak to those " who have ears" without revealing too much to those who are only out to thwart him.

There are many other reasons Jesus spoke in parables. Parables, rather than dealing with the abstract, speak in concrete terms with which people readily identify. They are often stories of real life situations shared by the listener. The listener is therefore drawn into the story and eager to hear how the conflict will be resolved. Almost everyone would rather hear, for example, the story of the Prodigal Son rather than a sermon, listing three abstract points about God, sinners, and grace. The gospel itself is a story, as was the heart of the Old Testament Scriptures, the story of God's redemption of Israel.

A third important reason for Jesus' use of parables has already been seen in Luke in the story of the sinful woman who anointed Jesus' feet. In that story Jesus told Simon a parable in order to disarm him. That is, Jesus told a story, but he did not state the point. That was left to Simon. This is how parables work. The hearer is left to make a decision. The hearer is brought into the theological process rather than simply being told the answers. Perhaps this is why most of the parables are not explained.

Jesus' parables continue to be a favorite subject of preachers and teachers. However, we may need to work harder to tell not only the stories Jesus told but also to adopt his approach of telling new and modern stories which will lead our listeners to the kingdom of God. Modern people are every bit as eager as those in the first century for a story which makes sense of their world and offers hope for the future.

The parable of the sower (better stated, parable of the soils) is one of four found in Matthew, Mark, and Luke. It is one of very few for which Jesus provides an explanation. The explanation shows the parable to be an allegory which examines the different responses of people to the gospel and calls on them to be careful how they respond. It underscores several Lukan themes, including the need to count the cost of discipleship, the danger of riches, and the fruitfulness which will result from faithful discipleship.

4-7. The seed which fell along the path could not penetrate the hard ground and was therefore eaten by the birds of the air . Those who have hard hearts (the beaten down path) are easy prey for the devil to take away the word of God before it can have any effect (v. 12). The seed which fell on rock grew briefly but soon withered . The rock was not actually in the soil but rather just beneath it, so that the soil was shallow and had no moisture . This seed represents those who receive the word " with joy" but do not count the cost of discipleship and " in a time of testing fall away" (v. 13). The seed which fell among thorns represents those people caught up in the cares and riches and pleasures of life with the result that their fruit does not mature (v. 14). This is, of course, one of Luke's major themes, to be explored on many occasions (see supplemental study on the " Poor and Rich" ).

8. Luke's emphasis on the importance of the followers of Jesus bearing fruit is seen in the good soil which yielded . . . a hundred times more than was sown . This large yield is the natural result of the word being received by an honest and good heart (v. 15). John spoke of bearing fruits appropriate to repentance (3:8-9); Jesus has already spoken of the need for doing what he says in terms of good trees bearing good fruit (6:43-44); and he will later speak of trees which bear no fruit being cut down and cast into the fire (13:6-9).

9-10. One of the more difficult passages in the Gospel is Jesus' preface to the explanation of the parable in verses 9-10. When asked about the parable by his disciples , Jesus tells them that they are given the secrets of the kingdom of God , but that others must be addressed in parables . The result of their hearing in parables is that the non-disciples will not perceive and not understand . This statement has troubled interpreters for centuries because it seems to present a Jesus who does not want his hearers to understand. That interpretation, however, does not appreciate the subtleties of this text.

When Jesus says that he speaks enigmatically so that his hearers will not perceive, it is likely that he means that their failure to understand will be the result of his speaking, not that their failure is his goal and the reason for his mysterious speaking. This was also the situation when Isaiah first spoke the words which Jesus quotes in verse 10. Isaiah knew that despite his teaching, most would not accept the truth. In the same way, Jesus was revealing to those who had committed their allegiance to him that which simply could not be told to those who were outsiders. Luke will show that Jesus speaks fairly directly to his disciples about such matters as his identity, what will happen to him in Jerusalem, and what will happen to those who reject him. However, he will address these same topics when talking to outsiders, but he will veil his teaching because outsiders are not ready to hear it.

2. A Lamp on a Stand (8:16-18)

¹⁶" No one lights a lamp and hides it in a jar or puts it under a bed. Instead, he puts it on a stand, so that those who come in can see the light. ¹⁷ For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open. ¹⁸ Therefore consider carefully how you listen. Whoever has will be given more; whoever does not have, even what he thinks he has will be taken from him."

16-17. These verses continue along the same lines as the previous ones. That which Jesus is revealing, directly to his disciples and indirectly to the rest of his hearers, will soon enough be put on a lampstand . Although some teachings were at this time mysterious, nothing is hidden that will not be disclosed . That which has been secret will soon become known and will come to light .

18. Only those who have good and honest hearts will perceive. Jesus does indeed want his hearers to become his followers but he knows that most will not. For that very reason, he says, " Consider carefully how you listen." Those who receive Jesus' teachings will continue to learn and grow. To them more will be given . But from those who will not accept Jesus, even what they think they have will be taken from them. There is just a hint here of the punishment awaiting those who reject Jesus. Luke will with increasing frequency discuss this theme until chapter 21, when Jesus will talk openly to his disciples about the coming destruction of Jerusalem because of its sinfulness and rejection of Jesus.

3. Jesus' Mother and Brothers (8:19-21)

¹⁹ Now Jesus' mother and brothers came to see him, but they were not able to get near him because of the crowd. ²⁰ Someone told him, " Your mother and brothers are standing outside, wanting to see you."

²¹ He replied, " My mother and brothers are those who hear God's word and put it into practice."

This little story serves to conclude the section on Jesus' speaking in parables. He continues to speak " in a parable," this time the analogy being that those who are the closest relatives of Jesus are those who accept his teachings, not those related by birth. Having just cautioned his hearers about the importance of hearing correctly, he now cautions that hearing correctly involves putting his teaching into practice.

19-21. There is no reason to think that Jesus' mother and brothers are any other than Mary and his (half-)brothers. Jesus is not speaking negatively about his mother and brothers. Luke gives no indication as to their feelings about Jesus at this time, although John 7:5 mentions that Jesus' brothers did not believe in him during his ministry. Mary will be with the disciples in Acts 1:14, and James will be the most influential elder in the Jerusalem church in Acts 12:17; 15:13; 21:18.

Jesus' focus here is not on his biological family. He is simply using this as an opportunity to make a point. Since the community of God has a relationship stronger than biological ties, allegiance to Jesus must come before everything else, including even family. This passage is closest to 11:27-28, in which a woman implicitly praises Mary, exclaiming, " Blessed is the womb that bore you," to which Jesus replies, " Blessed rather are those who hear the word of God and obey it." Other passages on this theme are 14:26, concerning " hating" family; 12:49-53, in which Jesus claims to have come to cause division within a family; and 18:28-30, in which Jesus promises a reward to those who have left father and mother for the sake of the kingdom.

Why is this such an important theme for Luke? One can easily imagine that among Luke's readers there were many who had to claim allegiance to Jesus against the wishes of family members. Perhaps there were also some struggling with the question, Should a young man reject the teachings of his parents? Should a woman reject the authority of her pagan husband in matters of faith? The import for modern Christians needs no comment.

I. JESUS SHOWS HIS DIVINE POWER (8:22-56)

1. Jesus Calms a Storm (8:22-25)

²² One day Jesus said to his disciples, " Let's go over to the other side of the lake." So they got into a boat and set out. ²³ As they sailed, he fell asleep. A squall came down on the lake, so that the boat was being swamped, and they were in great danger.

²⁴ The disciples went and woke him, saying, " Master, Master, we're going to drown!"

He got up and rebuked the wind and the raging waters; the storm subsided, and all was calm. ²⁵" Where is your faith?" he asked his disciples.

In fear and amazement they asked one another, " Who is this? He commands even the winds and the water, and they obey him."

The primary topic of the next several stories is still the identity of Jesus. Each new story reveals a little bit more about him. The next four miracle stories are to be read together, as Jesus is seen having power over nature, demons, disease, and death. The first is typical of miracle stories in that it notes first the need (a violent storm), then the miracle (calming the sea), and finally the reaction (fear and amazement). In one way, however, this miracle is atypical of Luke, for it does not depend on or even mention the faith of the recipients. In fact it is their lack of faith that is emphasized.

22-24a. Jesus' suggestion that they go over to the other side of the lake is left unexplained. Were they trying to escape the crowds? After setting out in the boat with his disciples, Jesus fell asleep before a squall came down on the lake . Even though it was a boat large enough for at least thirteen (see note on 5:3), the boat was being swamped . Their cry, " Master, Master," does not appear to be a cry for deliverance. They think they are going to drown , for which Jesus afterward rebukes them because of their lack of faith. Jesus rebuked the wind and the raging waters , just as he had rebuked fever (4:39) and demons (4:35, 41) earlier. Are we to think of these storms and fever as agents of Satan, as were the demons?

24b-25. When the storm subsided , Jesus chided the disciples for their lack of faith. Most likely they had some faith, for they had seen Jesus perform amazing miracles. However, they did not know that he could still the storm because they had not yet figured out who he really was, as their comment suggests: " Who is this? . . . Even the winds and the water . . . obey him." The implication is that no mere man could do this. Like forgiving sins, the ability to control nature is available to God alone, as Luke's readers who are good students of the Psalms know (see Ps 65:7; 104:7; 107:29). In addition to this teaching about the divine identity of Jesus, Luke may also have in mind a pastoral purpose. Perhaps Luke is wanting his readers to understand that they need not fear what this life has to offer; Jesus can handle all the storms.

2. The Healing of a Demoniac (8:26-39)

²⁶ They sailed to the region of the Gerasenes, ^a which is across the lake from Galilee. ²⁷ When Jesus stepped ashore, he was met by a demon-possessed man from the town. For a long time this man had not worn clothes or lived in a house, but had lived in the tombs. ²⁸ When he saw Jesus, he cried out and fell at his feet, shouting at the top of his voice, " What do you want with me, Jesus, Son of the Most High God? I beg you, don't torture me!" ²⁹ For Jesus had commanded the evil ^b spirit to come out of the man. Many times it had seized him, and though he was chained hand and foot and kept under guard, he had broken his chains and had been driven by the demon into solitary places.

³⁰ Jesus asked him, " What is your name?"

" Legion," he replied, because many demons had gone into him. ³¹ And they begged him repeatedly not to order them to go into the Abyss.

³² A large herd of pigs was feeding there on the hillside. The demons begged Jesus to let them go into them, and he gave them permission. ³³ When the demons came out of the man, they went into the pigs, and the herd rushed down the steep bank into the lake and was drowned.

³⁴ When those tending the pigs saw what had happened, they ran off and reported this in the town and countryside, ³⁵ and the people went out to see what had happened. When they came to Jesus, they found the man from whom the demons had gone out, sitting at Jesus' feet, dressed and in his right mind; and they were afraid. ³⁶ Those who had seen it told the people how the demon-possessed man had been cured. ³⁷ Then all the people of the region of the Gerasenes asked Jesus to leave them, because they were overcome with fear. So he got into the boat and left.The story of the healing of the Gerasene demoniac not unexpectedly surpasses the exorcism stories up to this point. This man has many demons within him, and their power is seen in what they do to a huge herd of pigs. Once again, the primary teaching is about Jesus, who in this story shows himself more powerful than a whole legion of Satan's best. However, a secondary lesson deals with how a person responds to Jesus. The demon-possessed man will become an evangelistic witness, while the townspeople will reject Jesus. This is especially interesting in that this story occurs on Gentile soil and among Gentile people (those who raise pigs). The remaining Gerasenes, however, ask Jesus to leave, foreshadowing other Gentiles who will later reject those Jesus sends (for example, Acts 17:32-34).

26-28. As the marginal notes in the NIV suggest, some ancient manuscripts of Luke have " Gadarenes" or " Gergesenes" instead of Gerasenes . Living among the tombs would suggest to Luke's audience not so much that the man was unclean but that the man was in a tragic situation due to the demons. The demons, being supernatural spiritual forces, immediately recognize Jesus, and so the man falls down, shouting, " What do you want with me?" The demons, although the enemy, are a credible source in Luke, and they speak the truth here: Jesus is Son of the Most High God . The reader is not told what it would mean for Jesus to torture the demons, other than the fact that they would be sent " into the Abyss" (v. 31). Neither is the reader given any idea why Jesus allows the demons to enter the pigs.

29-33. The reader is given another look at the pathetic condition of the man's life in verse 29, describing his chains , his " seizures," and his being forced to live in solitary places . The name of the demon(s), Legion , a word signifying to Luke's readers the power of six thousand Roman soldiers. The fact that Jesus gave permission for the demons to enter the pigs tells the reader that Jesus has greater authority than these demons. The incident also shows the great power of the demons, in that they destroyed the entire herd. We should probably assume that the demons were also destroyed when they had done their destructive work. It may even signify that Jesus thinks a herd of pigs a small price to pay for the restored wholeness of a single human being. Jesus has come " to proclaim freedom for the prisoners."

34-37. The response to this miracle is quite unusual in Luke. When the people are told about the incident, they come and find the man sitting at Jesus' feet, dressed and in his right mind . If their concern is with the financial loss, Luke does not mention it. Rather, they were overcome with fear . We are not told why they were afraid. Perhaps, like Peter (5:8), they feared being too close to one so holy. Perhaps this event allowed them to count the cost of discipleship, and they were unwilling to pay. Whatever the cause, similar fear will also keep others away from God in Luke-Acts, including some in Acts 5:11-13 who are afraid to be around the Christians after the deaths of Ananias and Sapphira.

38-39. Jesus refused to allow the former demon-possessed man to be with him , as he must have refused many. Jesus did not refuse the man completely, however. Jesus encouraged him to proclaim throughout the city how much Jesus had done for him . The reader may be surprised that Jesus tells this man to speak openly, when he had told many others to keep quiet. We are probably expected to understand that this was a region in which Gentiles lived (therefore the pigs), so that they had no mistaken concept of the Messiah. They in fact had no concept at all. In any event, this man becomes yet another model for Luke's readers, who should also " proclaim what Jesus has done for them."

3. A Dead Girl and a Sick Woman (8:40-56)

⁴⁰ Now when Jesus returned, a crowd welcomed him, for they were all expecting him. ⁴¹ Then a man named Jairus, a ruler of the synagogue, came and fell at Jesus' feet, pleading with him to come to his house ⁴² because his only daughter, a girl of about twelve, was dying.

As Jesus was on his way, the crowds almost crushed him. ⁴³ And a woman was there who had been subject to bleeding for twelve years, ^a a but no one could heal her. ⁴⁴ She came up behind him and touched the edge of his cloak, and immediately her bleeding stopped.

⁴⁵" Who touched me?" Jesus asked.

When they all denied it, Peter said, " Master, the people are crowding and pressing against you."

⁴⁶ But Jesus said, " Someone touched me; I know that power has gone out from me."

⁴⁷ Then the woman, seeing that she could not go unnoticed, came trembling and fell at his feet. In the presence of all the people, she told why she had touched him and how she had been instantly healed. ⁴⁸ Then he said to her, " Daughter, your faith has healed you. Go in peace."

⁴⁹ While Jesus was still speaking, someone came from the house of Jairus, the synagogue ruler. " Your daughter is dead," he said. " Don't bother the teacher any more."

⁵⁰ Hearing this, Jesus said to Jairus, " Don't be afraid; just believe, and she will be healed."

⁵¹ When he arrived at the house of Jairus, he did not let anyone go in with him except Peter, John and James, and the child's father and mother. ⁵² Meanwhile, all the people were wailing and mourning for her. " Stop wailing," Jesus said. " She is not dead but asleep."

⁵³ They laughed at him, knowing that she was dead. ⁵⁴ But he took her by the hand and said, " My child, get up!" ⁵⁵ Her spirit returned, and at once she stood up. Then Jesus told them to give her something to eat. ⁵⁶ Her parents were astonished, but he ordered them not to tell anyone what had happened.

^a 43 Many manuscripts years, and she had spent all she had on doctors

These two stories, one told within the other, show Jesus' power over disease and even death. Jesus' power over death is, of course, impressive enough. The healing of the diseased woman is especially impressive because Jesus is seen as having such power that one is healed just by touching his cloak, and apparently without his even willing it! Both stories also further the characteristic Lukan theme of the importance of faith for those wishing to receive Jesus' blessings.

40-42a. In contrast to the Gerasenes who asked Jesus to leave, a crowd welcomed him when he returned to his usual area of activity. Jairus was a ruler of the synagogue , meaning that he was " president of the synagogue" (one who presides over synagogue services) or he was a member of the governing board (the gerousia ). When he fell at Jesus' feet, pleading , he showed not only his faith but also the desperate situation of a man whose only daughter is near death.

42b-48. As Jesus went with Jairus and as the crowds pressed in on him , he was interrupted by another desperate person, a woman with an unspecified bleeding problem. Having been ill for twelve years and having been failed by everyone who tried to help her, she took the risk of touching Jesus' clothes, at which point immediately her bleeding stopped . Although she tried to get lost in the crowd, Jesus felt power leave him and asked, " Who touched me?" The woman wanted to stay hidden, Peter knew that many had touched Jesus, and, if we may guess, Jairus was ready to get Jesus to his house. But Jesus wanted to know (or perhaps wanted the one who did so to admit it) who touched him. Fearfully, the woman came trembling and told why she had touched him and how she had been instantly healed . Jesus, perhaps to the surprise of everyone, commended her for her faith which healed her: " Daughter, your faith has healed you." Luke's readers not only rejoice with this woman; they are also reminded that their faith will heal them.

49-56. Luke will not let us enjoy this scene for long. Someone came from the house of Jairus with the words, " Your daughter is dead" (immediately after Jesus has said, " Daughter, your faith has saved you" ). The messenger assumes that Jesus cannot raise the dead: " Don't bother the teacher anymore." Jesus continues to stress the importance of faith as he attempts to strengthen the faith of Jairus: " Don't be afraid; just believe." After arriving at the house, Jesus takes only the " inner circle" of disciples and the girl's parents, perhaps because of their faith and/or because of the lack of faith of the bystanders. The tragedy of this scene is felt as Luke notes the people wailing and mourning for her . Jesus' statement that, " She is not dead but sleeping," is true in that she was about to awake; but the reader knows what the mourners know - that from the human standpoint, she is dead. Taking her by the hand and telling her to get up , Jesus raises her and tells them to get her something to eat . Perhaps the eating was meant to tell the mourners, " She is fine," or perhaps she needed strength. In keeping with his desire not to be followed for the wrong reasons, Jesus told the parents of the girl not to tell anyone . (Perhaps he did want the mourners to think the girl was only sleeping.)

This story once again looks back to Elijah's miraculous raising of the dead son of a widow (see 4:26; 7:11-17). It also looks forward to Peter's raising of Tabitha in Acts 9:36-43 (note the many similarities in Luke's telling of the two stories) and Paul's raising of the young man Eutychus in Acts 20:9-12 (where there are also interesting parallels). The early church simply continues the ministry of Jesus.

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 8:1-3

XLVII.
FURTHER JOURNEYING ABOUT GALILEE.
^cLUKE VIII. 1-3.

    ^c1 And it came to pass soon afterwards [i. e.,. soon after his visit to the Pharisee], that he went about through cities and villages [thus making a thorough circuit of the region of Galilee], preaching and bringing the good tidings of the kingdom of God [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 -- Rom 14:17], and with him the twelve [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],  2 and certain women who had been healed of evil spirits and infirmities: Mary that was called Magdalene, from whom seven demons had gone out [What a change of service, from demoniac bondage to the freedom of Christ!],  3 and Joanna the wife of Chuzas Herod's steward, and Susanna, and many others, who ministered unto them of their substance. [As to the vile slanders with which commentators have stained the good name of Mary Magdalene, see Joh 19:25, Mar 15:47, Mar 16:1, Mar 16:9, Joh 20:11-18. Mary's name indicates that she was a native of Magdala (Hebrew, Migdol, i. e., 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 el-Mejdel, 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 Luk 24:10; 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, epitropos and oikonomos. 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 epitropos of Ahab. This was the office held by Chuzas, and its translated treasurer 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 Joh 4:46. 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 (Luk 9:58, Mat 17:24, 2Co 8:9). His reaping of carnal things was as scanty as his sowing of spiritual things was abundant (1Co 9:11). We should note how Jesus began to remove the fetters of custom which bound women, and to bring about a condition of universal freedom (Gal 3:28).]

[FFG 296-298]

McGarvey: Luk 8:4

LIV.
THE FIRST GREAT GROUP OF PARABLES.
(Beside the Sea of Galilee.)
Subdivision A.
INTRODUCTION.
^aMATT. XIII. 1-3; ^bMARK IV. 1, 2; ^cLUKE VIII. 4.

   ^a1 On that day went Jesus out of the house [It is possible that Matthew here refers to the house mentioned at Mar 3:19. 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], and sat by the sea side.  ^b1 And again he began again to teach by the sea side. [By the Sea of Galilee.] And there is {awere} bgathered unto him a very great multitude, {agreat multitudes,} bso that he entered into a boat, and sat in the sea [that the multitudes might be better able to see and hear him]; and all the multitude astood on the beach. bwere by the sea on the land.  ^c4 And when a great multitude came together, and they of every city resorted unto him, he spake by a parable:  ^a3 And he spake to them many things  ^b2 And he taught them many things in parables, and said unto them in his teaching, {asaying,}  ^b3 Hearken [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 paraballo, 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]

McGarvey: Luk 8:5-18

LIV.
THE FIRST GREAT GROUP OF PARABLES.
(Beside the Sea of Galilee.)
Subdivision B.
PARABLE OF THE SOWER.
^aMATT. XIII. 3-23; ^bMARK IV. 3-25; ^cLUKE VIII. 5-18.

   ^aBehold,  ^c5 The sower went forth to sow his seed [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]: ^b4 And it came to pass, as he sowed, some seed {aseeds} fell by the way side, cand it was trodden under foot, and the birds of heaven acame and cdevoured it up. {athem:} [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.]  ^b5 And other {aothers} fell upon the rocky places, con the rock; bwhere it {athey} bhad not much earth; and straightway it {athey} bsprang up, because it {athey} bhad no deepness of earth:  6 and when the sun was risen, it was {athey were} bscorched; and because it {athey} bhad no root, it {athey} withered away. cand as soon as it grew, it withered away, because it had no moisture. [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.] ^b7 And other {aothers} bfell among {aupon camidst} bthe thorns, and the thorns grew up, cwith it, band [329] choked it, {athem:} band it yielded no fruit. [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.] 8 And others {cother} bfell into {aupon} bthe good ground, cand grew, and brought forth a hundredfold, band yielded fruit, growing up and increasing; and brought forth, thirtyfold, and sixtyfold, and a hundredfold. {asome a hundredfold, some sixty, some thirty.} [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.] ^cAs he said these things, he cried [a method of emphasis rarely employed by Jesus],  ^b9 And he said,  ^a9 He that {^bWho} hath ears to hear, let him hear. [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.]  10 And when he was alone [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], athe disciples came, bthey that were about him with the twelve  ^c9 and his disciples basked him of the parables. cwhat this parable might be. aand said unto him, Why speakest thou unto them in parables? [Their questions show that as yet parables were unusual.]  11 And he answered and said unto them, Unto you is given to know the mysteries {bis given the mystery} aof the kingdom of heaven, {bof God:} abut to them cthe rest ait is not given. [save] cin parables; bunto them that are without, all things are done in parables. [Jesus adapted his lessons to the condition of his pupils; hence his disciples might know what the multitude must not yet know (1Co 2:6-11). [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 -- Col 1:26, 1Ti 3:16, Mat 11:25, Mat 11:26, Rev 17:5, Dan 2:47.]  ^a12 For whosoever hath, to him shall be given, and he shall have abundance: but whosoever hath not, from him shall be taken away even that which he hath. [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.]  13 Therefore speak I to them in parables:  ^b12 that seeing they may see, and not perceive; and hearing they may hear, and not understand; {cthat seeing they may not see, and hearing they may not understand.} abecause seeing they see not, and hearing they hear not, neither do they understand. blest haply they should turn again, and it should be forgiven them.  ^a14 And unto them is fulfilled the prophecy of Isaiah [Isa 6:9, Isa 6:10], which saith, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive:  15 For this people's heart is waxed gross, And their ears are dull of hearing. [331] And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, and I should heal them. [The language here is an elaboration of the thoughts contained in the Mat 13:12. 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.]  16 But blessed are your eyes, for they see; and your ears, for they hear. [Jesus here addresses his disciples, who were a cheering contrast to the unbelievers.]  17 For verily I say unto you, that many prophets and righteous men desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not. [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 -- 1Pe 1:10-12.]  ^b13 And he saith unto them, Know ye not this parable? and how shall ye know all the parables? [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.]  ^a18 Hear then ye the parable of the sower.  ^c11 Now the parable is this: The seed is the word of [332] God.  ^b14 The sower soweth the word.  15 And these {cthose} bby the way side, where the word is sown; aare they that have heard; band when they have heard,; cthen bstraightway cometh Satan, cthe devil, and taketh away the word from their heart, bwhich hath been sown in them. cthat they may not believe and be saved.  ^a19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the evil one, and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side. [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.]  ^b16 And these {cthose} bin like manner are they that are sown upon the rocky places, {crock} bwho, when they have heard the word, straightway receive it {cthe word} with joy;  ^b17 and they {cthese} bhave no root in themselves, but endure {cwho believe} for a while; bthen, when affliction or persecution ariseth because of the word, straightway they stumble. cand in time of temptation fall away.  ^a20 And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it;  21 yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because [333] of the word, straightway he stumbleth. [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.]  ^b18 And others are they that are sown {cwhich fell} among the thorns, these are they that have heard, bthe word, cand as they go on their way bthe cares of the world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. cthey are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.  ^a22 And he that was sown among the thorns, this is he that heareth the word; and the care of this world, and the deceitfulness of riches, choked the word, and he becometh unfruitful. [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.] ^b20 And those are they that were sown upon {^c15 And that in} the good ground; these are such as in an honest and good heart, having heard {bhear} cthe word, hold it fast, band accept it, and bear cand bring forth fruit with patience. bthirtyfold, and sixtyfold, and a hundredfold.  ^a23 And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty. [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 (Act 18:17). Peter and Mark for a time exemplified the second (Mar 14:66-72, Act 12:25, Act 13:13, Act 15:37-39). The rich ruler and Demas represent the third (Mat 19:22, 2Ti 4:10), as does also Judas Iscariot. Cornelius and the Beræans (Act 10:33, Act 17:11) show us examples of the fourth.] ^b21 And he said unto them, Is the lamp brought to be put under the bushel, or under a bed, and not to be put on the stand?  ^c16 No man, when he hath lighted a lamp, covereth it with a vessel, or putteth it under a bed; but putteth it on a stand, that they which enter in may see the light. [A passage similar to this is found at Mat 5:15. See page 235.]  ^b22 For there is nothing hid, save that it should be manifested; {cthat shall not be made manifest;} bneither was anything made secret, but that it should come to light. {cthat shall not be known and come to light.}  ^b23 If any man hath ears to hear, let him hear. [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.]  24 And he said unto them, ^cTake heed therefore how {bwhat} ye hear: with what measure ye mete it shall be measured unto you; and more shall be given unto you. cfor whosoever {bhe that} hath, to him shall be given: cand whosoever {bhe that} hath not, from him shall be taken away even that which he hath. {cwhich he thinketh he hath.} [Most of this passage has been explained just [335] above. See page 331. 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]

McGarvey: Luk 8:19-21

L.
CHRIST'S TEACHING AS TO HIS MOTHER AND BRETHREN.
(Galilee, same day as the last lesson.)
^aMATT. XII. 46-50; ^bMARK III. 31-35; ^cLUKE VIII. 19-21.

   ^a46 While he yet speaking to the multitudes, behold, his mother and his brethren stood without seeking to speak to him. [Jesus was in a house, probably at Capernaum -- Mar 3:19, Mat 13:1.] ^c19 and there came {bcome} cto him his mother and bhis brethren; cand they could not come at him for the crowd. aand, standing without, they sent unto him, calling him.  32 And the multitude was sitting about him [We learn at Mar 3:21, 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 (Mat 13:55). 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 -- Joh 7:5.]  ^a47 And one said {bthey say} unto him,  ^c20 And it was told him, ^aBehold, thy mother and thy brethren bseek for thee. cstand without, desiring to see thee. aseeking to speak to thee. [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.]  48 But he answered {^b33 And he answereth} aand said unto him that told him, band saith, {cand said unto them,} ^aWho is my mother? and who are my brethren?  ^b34 And looking round on them that sat round about him, ahe stretched forth his hand towards his disciples, and said, {bsaith,} ^aBehold, my mother and my brethren! ^cMy mother and my brethren are these that hear the word of God and do it.  ^b35 For whosoever shall do the will of God, amy Father who in heaven, he {bthe same} is my brother, and my sister, and mother. [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]

McGarvey: Luk 8:22-25

LV.
JESUS STILLS THE STORM.
(Sea of Galilee; same day as last section)
^aMATT. VIII. 18-27; ^bMARK IV. 35-41; ^cLUKE VIII. 22-25.

   ^b35 And that day, {cone of those days,} bwhen the even was come [about sunset], awhen Jesus saw great multitudes about him, he gave commandment to depart unto the other side. {bhe saith unto them, Let us go over unto the other side.} [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.]  ^a19 And there came a scribe [Literally, one scribe. The number is emphatic; for, so far as the record shows, Jesus had none of this class among his disciples], and said unto him, Teacher, I will follow thee whithersoever thou goest.  20 And Jesus saith unto him, The foxes have holes [caves, dens], and the birds of the heaven have nests; but the Son of [341] man [Daniel's name for the Messiah -- Dan 7:10-13] hath not where to lay his head. [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.]  21 And another of his disciples said unto him, Lord, suffer me first to go and bury my father. [This disciple must have been one of the twelve, for these only were required to follow Jesus (Mar 3:14). 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. *]  22 But Jesus saith unto him, Follow me; and leave the dead to bury their own dead. [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.]  ^c22 Now it came to pass that he entered into a boat, himself and his disciples;  ^a23 And when he was entered into a boat, his disciples followed him. cand he said unto them, Let us go over unto the other side of the lake: and they launched forth.  ^b36 And leaving the multitude, they take him with them, even as he was, in the boat. [They took Jesus without any preparation for the journey. The crowd, doubtless, made it inconvenient to go ashore to get provisions.] And other boats were with him. [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.]  ^c23 But as they sailed he fell asleep. [knowing his labors during the day, we can not wonder at this]:  ^b37 And there ariseth cand there came down ba great storm of wind, con the lake;  ^a24 And, behold, [342] there arose a great tempest in the sea, insomuch that the boat was covered with the waves: band the waves beat into the boat, insomuch that the boat was now filling. cand they were filling with water, and were in jeopardy. [These storms come with great suddenness. See M^cGarvey's "Lands of the Bible," page 519.]  ^b38 And {abut} bhe himself was in the stern, asleep on the cushion [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]:  ^a25 And they came to him, and awoke him, {bthey awake him,} and say unto him, {asaying,} Save, Lord; we perish. ^cMaster, master, we perish. ^bTeacher, carest thou not that we perish? [There was a babble of confused voices, betraying the extreme agitation of the disciples.]  39 And he awoke, ^aThen he arose, and rebuked the winds, {bwind,} aand the sea; cand the raging of the water; band said unto the sea, Peace, be still. cand they ceased, ^bAnd the wind ceased, and there was a great calm. [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.]  ^c25 And he said unto them, Where is your faith? ^bWhy are ye yet fearful? have ye not yet faith? ^aO ye of little faith? [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.]  ^b41 And they feared exceedingly, ^cAnd being afraid they athe men marvelled, band said one to another, csaying one to another, ^aWhat manner of man is this, that even the winds and the sea obey him? ^cWho then is this, that he commandeth even the winds, and the water, and they obey him? [Jesus' complete lordship over the realm of nature made his disciples very certain of his divinity.] [343]

   * I do not concur in this statement. -- P. Y. P.

[FFG 341-343]

Lapide: Luk 8:1-56

CHAPTER 8

Ver. 1.— And the twelve (apostles) were with Him, i.e. they accompanied Jesus as He went through the cities and villages preaching.

Ver. 2.— And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils. These women followed Christ (1.) out of gratitude, because He had healed their diseases, and cast out the devils which possessed them. (2.) For safety, lest if they were away from their physician, their former ills might again overtake them. (3.) From pious motives, that from His companionship and preaching they might advance in holiness.

Mary. In Hebrew, Mary signifies a "bitter sea" of repentance. Bede.

Called Magdalene. As we have before explained, from the castle or fort near Bethsaida and Capernaum.  S. Augustine infers that she was a married woman ( Hom. 33), and therefore calls her not a harlot but an adulteress. But according to S. Jerome, the author of the commentary on S. Mark calls her a widow, which is much the same thing; so also Jansenius, Luke and others. That she was an inhabitant of Judæa, and like Lazarus and Martha lived at Bethany, is clear from S. John xii. 1. Adricomius, in his description of the Holy Land, tells us that the Magdalene's home was situated on the shore of the sea of Galilee, and towards the north-east looks out on an extensive plain, and that it was called Magdala from the battlements and towers, wherewith it was fortified. Hence Jerome asserts that she was rightly called Magdalene, that is to say, "turreted" because of her zeal and love. Josephus makes mention of this castle, and tells us that Agrippa fruitlessly sent an expedition against it.

In the Hebrew then Magdalene signifies (1.) turreted, or tower-bearing, from the root ξβψμ migdol, a tower; for she was tall of stature, and of a yet loftier mind. "Thy neck is like the tower of David," Son 4:4. (2.)Or "magnificent" (Origen), or "magnified," according to Pagninus, because, says Origen, she followed Jesus, ministered unto Him, and beheld the mystery of His Passion. For the root φψμ gadal, means, "to be great and magnificent," and the Magdalene was greatly exalted by Christ. (3.) Pagninus says that Magdalene means, "remarkable for the standard," "bearing, or raising the standard," from the root ψφμ deghol, which, when the letters ghimel and daleth are transposed, signifies a standard. For the Magdalene raised the standard of penitence and love, and of the contemplative life. Like as we read, "His banner over me was love," Son 2:4. (4). Or otherwise, as the same writer remarks, the name means, "brought up, nourished," i.e. led by the teaching of Christ to a holy and a virtuous life. For the Hebrew αψμ gadal means the same thing as to nourish and bring up.

Out of whom went seven devils, i.e. seven capital sins, pride, avarice, gluttony, luxury, anger, envy, and careless living. Bede, Theophylact and S. Gregory. For in a literal sense we are to understand that she had been possessed by devils or evil spirits, as I have before said, and that they had gone out of her, or (S. Mar 16:9) been cast out. So teach S. Ambrose, Euthymius, Jansenius, and others.

We may conclude, therefore, that the Magdalene, because of her wickedness and sins, had been possessed by seven devils, and that with other demoniacs she had been made whole by Christ; that on her repentance she had obtained pardon and forgiveness, and, no longer under the power of Satan, but filled with the spirit of God, she devoted her whole after life to the service of Christ. John of Rochester and others.

Seven devils, either seven in actual number, or "seven" in the sense of many, or all; for, as I have often pointed out, "seven" is the sign of multitude or totality.

Ver. 3.— And Joanna, the wife of Chuza, Herod's steward (manager or treasurer, according to the Arabic version) and Susanna and many others which ministered unto Him of their substance. For they were rich, and grateful to their deliverer, and therefore sought to further His preaching, and to spread the faith.

So SS. Plautilla, Priscilla, and many other rich and noble matrons ministered unto SS. Peter, Paul, Clement, and other Roman Pontiffs, and other orders of the clergy.

And Susanna, an illustrious woman who, healed by Christ, had become His disciple. Her name in the Hebrew signifies "a lily." On, account of the sweet radiance of a heavenly life (Interlinear Gloss), and the golden fervour of her inward affection. Bede.

Ver. 15.— Which in an honest and good heart, having heard the word, keep it. The Council of Basle observes that for the right hearing of the word of God there is required,

1. A place fitted to receive it, i.e. an honest and good heart.

2. A proper disposition, to "keep" the word when heard; and

3. That best return, fruit brought forth with patience.

A heart is honest and good, says Lyranus, because of the faith which illumines it, and good (optimum) in a higher sense because of grace working in it; or, as others hold, it is "bonum" because disciplined and exercised in virtue, and "optimum" because of inward peace and consolation. Again, it is "bonum" because purified from sin, and "optimum" because conformed to the will of God (Albertus Magnus); or "bonum" in discerning the truth, and "optimum" in its desire of that which is right (Bonaventura); or, according to S. Augustine on Ps. vii., "bonum" on account of the love it bears its neighbour and itself, "optimum" on account of its exceeding love for God.

Hence we may take the Greek, ךבכח̃ ךב? ב̉דבטח̃, to mean the same as the Vulgate "bono et optimo," for the copula ךב?, or "et," signifies gradation and increase. They, therefore, who keep the word of God in an honest and good heart bring forth fruit in proportion: good fruit if the heart is good, better if the heart is better, and the best fruit if the heart is perfect, i.e. thirty fold, sixty fold, or one hundred fold.  S. Matt. xiii. 8. And it does not follow of necessity, as Toletus holds, that these words apply to different persons, for the heart of a believer may grow in grace, until at last it is "optimum," perfect in sight of God.

With patience, ו̀ם ‎נןלןםח̃, i.e. in the endurance of labour, disappointment, and sorrow in the plowing, seeding, and harrowing of the soul, and in the long expectation of harvest.

Ver. 26.— And they arrived at (sailed over to) the country of the Gadarenes, which is over against Galilee.

Gadarenes. Gergesenes (S. Matt.), or as it is written in some MSS., Gerasenes. Some think that one and the same place is here signified, but Adricomius shows that Gadara, and Gerasa or Gergesa were two distinct cities, but that the surrounding country was named indifferently after either.

The Vulgate translates "the country of the Gerasenes," because this was the best known name.

Ver. 27.— And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.

" A man." S. Matt. says there were two. But as this one was the fiercer, and possessed by a legion, S. Luke and S. Mark mention him alone.

But in the tombs. 1. The Jews, as I have before said, had their burial places without their cities. Their tombs were large and lofty chambers as it were, so as to afford burial to many, and to be easy of access to the friends and relatives of the departed. This is clear from what we read of the sepulture of Christ, of Abraham, Sarah, and others.

This demoniac then was driven by the devils which possessed him to dwell among the tombs. For these reasons:

1. In order to excite him to greater ferocity, and that he might be the cause of greater fear to the passers-by.

Probably he was like what the French fable to be a "loup-garou," i.e. a man who after the manner of a wolf sallies forth by night and preys upon men and animals, while by day he hides himself in tombs and by hollows of the rocks. "So that no man might pass by that way" (S. Mat 8:28), because passers-by were attacked and wounded by him. The evil spirits were mostly wont to attack those of a melancholy disposition of mind, as the more easily driven into the madness of despair.

2. Because unclean spirits love to dwell in unclean places. Hence witches hold their sabbaths underneath the gallows.

3. Because the devils rejoice at the death of men, and triumph over the souls of them who are condemned to hell.

4.  S. Chrysostom, Euthymius, and Theophylact add that he dwelt amongst the tombs, to persuade men that the souls of the dead are changed into devils, who abide in the sepulchres wherein their bodies are buried. Hence demoniacs from time to time have cried out, I am the soul of Peter, or of Paul, or of John.

Ver. 28. — When he saw Jesus, he cried out, and fell down before Him. S. Mark (chap. v. 6), adds, "And when he saw Jesus afar off, he ran and worshipped him," i.e. bent the knee before Him. Because he felt the power of Christ's presence, and was therefore compelled to draw nigh and worship Him, for fear lest, if he acknowledged not the Lord, he might receive greater punishment; and again, Christ caused him to act thus in order that an opportunity might be afforded for his cure.

Son of God most high. It would seem that the devil, who in the temptation had not recognised Christ, now after so many miracles acknowledged Him to be the Messiah, the Son of God; yet, blinded by pride and hatred, he hesitated to believe that the Son of God had stooped to take upon Him our flesh, and thought it impossible that by His death upon the Cross the whole human race could be redeemed, because, as Aquinas remarks, in many ways God had hindered him from recognising, the truth. See S. Mar 4:12.

Torment me not. Do not cast me out and bind me for ever in bell. See S. Mat 8:31.

Ver. 29.— For He had commanded the unclean spirit to come out of the man. From this and similar passages it is clear that the devils are permitted by God to dwell on earth and tempt mankind. Hence it is the custom of the Church to bury the bodies of the faithful in consecrated ground in order that they may rest therein free from the assaults of evil spirits, and may profit by the prayers of the living.

Ver. 30.— And Jesus asked him, i.e. one of the devils, saying, What is thy name? For Christ willed that the evil spirit should declare his name, that from it the number of the devils, and thence the mightiness of the power which expelled them, might be known.

And he said, Legion. A legion was composed of 6000 men, and S. Ambrose thinks that this was the exact number of the devils; others, following the Scripture, take the word generally as meaning "many," "because many devils were entered into him."

S. Gregory of Nyssa adds, "The devils, imitating the angelic host call themselves Legion; nay more, they would liken themselves to God Himself, who is called the Lord God of Sabaoth, i.e. the Lord of Hosts. For Satan is the counterfeit and mockery of God."

Learn then how great must be the number and the malignity of the devils, that so many should possess one man. So we read in the life of S. Dominic, that very many devils were cast out of a man by his prayers and entreaties.

Therefore, since we are surrounded on all sides by so many spiritual foes, we must give ourselves continually to watching and prayer, in order to obtain the victory over them, as Antony, who was wont to say that all temptations could be overcome by the Cross of Christ, by calling on Him, and by praying in the spirit.

Wherefore if any one determines to serve God perfectly, 1et him be well assured that he has arrayed against him, not one legion of devils only, but many, even Satan himself, and all the dwellers in hell. Hence the Apostle (Eph 6:12), "We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places."

Following the example of Christ, S. Hilarion is said to have healed a demoniac possessed by Legion. It is said that after he prayed to the Lord that He would release the afflicted man from his misery, there were heard various voices proceeding from the mouth of the demoniac, and as it were the clamour of much people. And straightway the demoniac was healed, and presented himself not long after with his wife and children at the monastery, bearing gifts in gratitude for his cure.

Ver. 31 . — And they besought Him that He would not command them to go out into the deep. For although the devils, whilst they go to and fro on earth, are consumed by the fires of hell, yet it is some gratification, to them that they are not shut up in prison, but are permitted to tempt men to sin, and make them sharers in their condemnation. For they hate God and envy men, because men are heirs of that kingdom from which they by pride fell. Emmanuel Sa very appropriately remarks, "God has appointed a punishment suited to each sin. Hell for the lusts of the flesh; gnashing of teeth for ribald laughter; thirst for self-indulgence and gluttony; the worm for an evilly disposed heart; darkness for ignorance and self deceit; the deep for pride, and therefore for the devil and his angels."

Ver. 32.— And there was there an herd of many swine (about two thousand, S. Mar 5:2) feeding on the mountain (nigh unto the mountain, S. Mark, ibid.). But for what purpose were these swine, inasmuch as they were forbidden to the Jews by the law of Moses? Gadara, although a city of Judæa or rather of Galilee, had, according to Josephus, been assigned by Cæsar for a dwelling-place to the Syrians and Gentiles; who were not prohibited from keeping swine. And again, the Jews might have been feeding the swine, not for their own eating, but for other purposes: to sell them to the Gentiles for the use of the Roman soldiery, or in order to provide lard for the greasing of their chariot wheels.

And they besought Him that He would suffer them to enter into them. The devils made this request:

1. In order that, inasmuch as they were unable to injure men directly, they might injure them indirectly through their property or possessions.

2. That, as actually came to pass, they might stir up the ill-will of the inhabitants against Christ.

3. Because unclean spirits delight in unclean things. Hence the devil is said to be worshipped by the witches in form of a he-goat. But from this entreaty S. Antony, according to S. Athanasius, infers the powerlessness of the devils. "For how," he says, "can they who are feign to seek permission to enter into the herd of swine, have any real power over man, made in the image of God. Great, my brethren, are our means of defence against the hosts of Satan: an honest and pure life, and unfeigned faith towards God. Believe me, Satan fears the prayers and fasting, the meekness and self-denial, the humility and contempt of vainglory, the compassion and self-command, and above all the heart purified by the love of Christ, of those who are living godly lives. For the old serpent, the worst enemy of man, knows that he lies under the feet of the righteous according to the word of the Lord which saith, 'Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy.'" S. Luk 10:19.

And He suffered them. Christ granted the request of the devils: 1. To show that He had power over the evil spirits, and that they without His leave could do no evil to swine, much less to men. Hence, as we have seen, S. Antony says that they are not to be feared. 2. To demonstrate the number, strength and malevolence of the devils, and to make manifest by their expulsion the greatness of His power and glory. S. Chrysostom, Theophylact, and Euthymius. 3. To refute the error of the Sadducces, who say that there is "neither angel nor spirit," Acts xxiii. 8. Hilary. Rupert adds, That the Gadarenes were Jews, who kept swine contrary to the laws, and that the destruction of the herd was a punishment for their disobedience; but this interpretation I have shown to be wrong.

Mystically. Christ did this to show men, who, after the manner of swine wallow in fleshly lusts and pleasures, that they in like manner are rushing into the abyss of hell, and also to teach us that we must account the loss of our earthly possessions as of small account compared with the destruction of the soul. For He permitted the devils to enter into the herd of swine in order to free the demoniac from their power; and to show how impure were the minds of the Gadarenes, and therefore how fitted they were to be possessed by devils; and yet further to intimate that those who live after the manner of swine fall an easy prey to the power of Satan.

Ver. 33.— The herd ran violently down a steep place into the lake (the lake of Genesareth or sea of Galilee) and were choked. S. Jerome writes that the place where this happened was well known in his day. The Syriac gives this rendering, "The whole herd hurried up the mountain, and thence rushed into the sea."

Ver. 34. — When they that fed them saw what was done they fled (lest they also should perish. Titus), and went and told it in the city and in the country. To the owners, in order that they might demand redress from Christ, who had given the swine up to the power of the devils, and not blame those who were in charge of the herd for their loss.

Ver. 35.— Then they (the inhabitants of the city and country round about) went out to see what was done; and came to Jesus. They first wished to ascertain the extent of their loss. Then they "came to Jesus," to see the author of the mischief which had befallen them, and the man from whom the devils had been cast out. For their loss was so great that they were anxious to see whether there was any possibility of redress.

And found the man out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind. It is very probable that the man, as soon as the devils were cast out, fell on his knees at the feet of Christ to give Him thanks, and that when bidden to sit down, in reverent humility he placed himself at Jesus' feet.

And they were afraid. Lest Christ should punish them because of their anger and murmurings against Him, and perhaps give them up to the power of the devils.

Ver. 37.— Then the whole multitude (the whole city, S. Matt.) of the country of the Gadarenes round about besought Him to depart from them. They did not make their request out of humility, because they considered themselves unworthy of the presence of Christ, as S. Jerome thinks, but out of distrust and fear, lest His continuing amongst them might cause them further loss. For they knew that Jesus was a Jew by nation, a holy man, and possessed of divine power, and that they were Gentiles of an alien race. They therefore feared lest He might inflict further punishment upon them because of their different religion and their past sins. They feared as did the widow of Sarepta, when she exclaimed, "What have I to do with thee, 0 thou man of God? Art thou come unto me to call my sin to remembrance, and to slay my son?"

1Ki 17:18.

Therefore not from any ill-will, but rather from a reverential awe, they besought Jesus to depart out of their coasts. For sinners, knowing that righteousness and sin cannot exist together, fear the presence of holy men, because of the zeal with which they seek the correction of sinners and the punishment of sin.

And He went up into the ship, and returned back again, from the country of the Gadarenes to Capernaum. S. Matt. ix. i. For He would not force Himself or His ministration on those who were unwilling to receive them.

Ver. 38.— Now the man out of whom the devils were departed besought him that He might be with Him. In gratitude for the mercy he had received, and in hope of further benefits.

But Jesus sent him away, saying,

Ver. 39.— Return to thy own house, and shew how great things God hath done unto thee, by means of Me, that therefore acknowledging Me to be the Messiah, and laying aside their bitter feeling because of the loss of their swine, they may believe and be saved.

And he went his way, and published throughout the whole city (in Decapolis, S. Mar 5:20) how great things Jesus had done unto him. This city was in the neighbourhood of Gadara, and near it were the tombs in which the demoniac used to dwell. It is very probable that, besides Jews, some of its inhabitants were Gentiles and unbelievers; to them, therefore, he would tell of his belief in Christ, in order to lead them to acknowledge the Son of God. S. Ambrose and S. Chrysostom.

Mystically.  S. Gregory explains ( Moral lib. vi. cap. xvii.), that Christ here would teach us to prefer the contemplative to the active life." For when our thoughts are once awakened to divine truths, we are unwilling to be taken up again with earthly concerns, and refuse to be burdened with our neighbours' wants and necessities. We seek the quiet of contemplation, and long for nothing but that which without labour refreshes the mind. But truth bids us return home, and show what great things have been done unto us in order that the mind may be first exercised in working, and then refreshed by contemplation.

Commentary -- Other

Evidence: Luk 8:20

This was an opportunity for Jesus to exalt His mother above the rest of humanity. Blessed though she was in bearing Him, He gave her no more honor than any of the common people who heard the Word of God and obeyed it. See Luk 11:27-28 footnote.

Introduction / Outline

Robertson: Luke (Book Introduction)

THE GOSPEL OF LUKE

By Way of Introduction

There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer’s volume on Luke’s Gospel in the International and Critical Commentary , in the Introduction to Ragg’s volume on Luke’s Gospel in the Westminster Commentaries , in the Introduction to Easton’s Gospel According to St. Luke , Hayes’ Synoptic Gospels and the Book of Acts , Ramsay’s Luke the Physician , Harnack’s Date of the Acts and the Synoptic Gospels , Foakes-Jackson and Kirsopp Lake’s Beginnings of Christianity , Carpenter’s Christianity According to St. Luke , Cadbury’s The Making of Luke-Acts , McLachlan’s St. Luke: The Man and His Work , Robertson’s Luke the Historian in the Light of Research , to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.

The Same Author for Gospel and Acts

The author of Acts refers to the Gospel specifically as " the first treatise," ton prōton logon , (Act_1:1) and both are addressed to Theophilus (Luk_1:3; Act_1:1). He speaks of himself in both books as " me" ( kamoi , Luk_1:3) and I made ( epoiēsamēn , Act_1:1). He refers to himself with others as " we" and " us" as in Act_16:10, the " we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author’s statement. It is quite possible that the formal Introduction to the Gospel (Luk_1:1-4) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: " In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: " They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author’s original plan and purpose."

The Author of Acts a Companion of Paul

The proof of this position belongs to the treatment of Acts, but a word is needed here. The use of " we" and " us" in Act_16:10 and from Act_20:6 to the end of chapter Acts 28 shows it beyond controversy if the same man wrote the " we" sections and the rest of the Acts. This proof Harnack has produced with painstaking detail in his Date of the Acts and the Synoptic Gospels and in his volume The Acts of the Apostles and in his Luke the Physician .

This Companion of Paul A Physician

The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his Medical Language of St. Luke proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his Horae Synopticae have picked out the most pertinent items which will stand. Cadbury in his Style and Literary Method of Luke denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke " the beloved physician" ( ho iatros ho agapētos , Col_4:14), " my beloved physician." Together they worked in the Island of Malta (Act_28:8-10) where many were healed and Luke shared with Paul in the appreciation of the natives who " came and were healed ( etherapeuonto ) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing ( iasato ), while Luke practised his medical art also. Other notes of the physician’s interest will be indicated in the discussion of details like his omitting Mark’s apparent discredit of physicians (Mar_5:26) by a milder and more general statement of a chronic case (Luk_8:43).

This Companion and Author Luke

All the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: " There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."

A Sketch of Luke

His name is not a common one, and is probably a shortened form of Lukios and Lukanos . Some of the manuscripts of the Gospel actually have as the title Kata Lukanon . Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. So this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a " we" passage after Act_11:27 which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul’s converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

The Date of the Gospel

There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in Act_1:1. Unfortunately the precise date of both termini is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the Antiquities of Josephus and so is after a.d. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luk_21:20.), which is interpreted as a prophecy post eventum instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul’s later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about a.d. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in Luk_1:1-4. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between a.d. 59 and 62. The other testimony concerns the date of Mark’s Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark’s Gospel. All the facts that are known admit, even argue for a date by a.d. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before a.d. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as a.d. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his Horae Synopticae , by Sanday and others in Oxford Studies in the Synoptic Problem , by Streeter in his The Four Gospels , by Hayes in his The Synoptic Gospels and the Book of Acts , by Harnack in his Date of the Acts and the Synoptic Gospels , by Stanton in his The Gospels as Historical Documents , and by many others. My own views are given at length in my Studies in Mark’s Gospel and in Luke the Historian in the Light of Research .

The Sources of the Gospel

In his Preface or Prologue (Luk_1:1-4) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark’s Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke’s Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of " many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from " eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, Was Christ Born at Bethlehem? shows the likelihood of Luke’s contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

The Character of the Book

Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian’s method of research, with a physician’s care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John’s Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke’s Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark’s is the Gospel for the Romans and Matthew’s for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul’s Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows ( Intr. to Lit. of the N.T. , p. 281). The Prologue is in literary Koiné and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite Luk_2:1-7 as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . The main feature of this proof appears also in my Luke the Historian in the Light of Research . So many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

JFB: Luke (Book Introduction)

THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a "physician"; and by comparing that verse with Col 4:10-11 --in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by Act 21:27-29, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at Act 16:10) from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom (2Ti 4:11). EUSEBIUS makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; GREGORY NAZIANZEN alone affirming that he died a martyr.

The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Act 1:1). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.

That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as DAVIDSON remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--see Luk 1:26; Luk 4:31; Luk 8:26; Luk 21:37; Luk 22:1; Luk 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.

We have already adverted to the classical style of Greek which this Evangelist writes--just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In DA COSTA'S'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to DA COSTA, we notice here only two examples: In 1Co 11:23, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood" (1Co 11:25; Luk 22:20). Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body" (Mat 26:26; Mar 14:22); whereas Paul says, "Take, eat, this is My body, which is broken for you" (1Co 11:24), and Luke, "This is My body, which is given for you" (Luk 22:19). And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve" (1Co 15:4-5) --coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon" (Luk 24:34).

Other points connected with this Gospel will be adverted to in the Commentary.

JFB: Luke (Outline)

• ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25)
• ANNUNCIATION OF CHRIST. (Luk 1:26-38)
• VISIT OF MARY TO ELISABETH. (Luke 1:39-56)
• BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
• BIRTH OF CHRIST. (Luk 2:1-7)
• ANGELIC ANNUNCIATION TO THE SHEPHERDS--THEIR VISIT TO THE NEWBORN BABE. (Luk 2:8-20)
• PURIFICATION OF THE VIRGIN--PRESENTATION OF THE BABE IN THE TEMPLE-SCENE THERE WITH SIMEON AND ANNA. (Luke 2:22-40)
• FIRST CONSCIOUS VISIT TO JERUSALEM. (Luk 2:41-52)
• PREACHING, BAPTISM, AND IMPRISONMENT OF JOHN. (Luke 3:1-20) Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Luk 3:23) is determined by it [BENGEL]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Luk 1:3). Here, evidently, commences his proper narrative. Also see on Mat 3:1.
• BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (Luk 3:21-22)
• GENEALOGY OF JESUS. (Luke 3:23-38)
• JESUS ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE--REJECTION AT NAZARETH. (Luke 4:14-32)
• DEMONIAC HEALED. (Luk 4:33-37)
• PETER'S MOTHER-IN-LAW AND MANY OTHERS, HEALED. (Luk 4:38-41)
• JESUS SOUGHT OUT AT MORNING PRAYER, AND ENTREATED TO STAY, DECLINES FROM THE URGENCY OF HIS WORK. (Luk 4:42-44)
• MIRACULOUS DRAUGHT OF FISHES--CALL OF PETER, JAMES, AND JOHN. (Luk 5:1-11)
• LEPER HEALED. (Luk 5:12-16)
• PARALYTIC HEALED. (Luk 5:17-26)
• LEVI'S CALL AND FEAST. (Luk 5:27-32)
• PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5)
• WITHERED HAND HEALED. (Luk 6:6-11)
• THE TWELVE APOSTLES CHOSEN--GATHERING MULTITUDES--GLORIOUS HEALING. (Luke 6:12-49)
• CENTURION'S SERVANT HEALED. (Luk 7:1-10)
• WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only). (Luk 7:11-17)
• THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE. (Luke 7:18-35)
• CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50)
• A GALILEAN CIRCUIT, WITH THE TWELVE AND CERTAIN MINISTERING WOMEN. (In Luke only). (Luk 8:1-3)
• PARABLE OF THE SOWER. (Luk 8:4-18)
• JESUS CROSSING THE LAKE, STILLS THE STORM. (Luk 8:22-25)
• JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56)
• MISSION OF THE TWELVE APOSTLES. (Luk 9:1-6)
• HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM. (Luk 9:7-9)
• PETER'S CONFESSION OF CHRIST--OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT. (Luk 9:18-27)
• JESUS TRANSFIGURED. (Luk 9:28-36)
• DEMONIAC AND LUNATIC BOY HEALED--CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. (Luk 9:37-45)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST--JOHN REBUKED FOR EXCLUSIVENESS. (Luk 9:46-48) (See on Mat 18:1-5).
• THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE--THE SAMARITANS REFUSE TO RECEIVE HIM. (Luk 9:51-56)
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. (Luk 9:57-62)
• MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN. (Luke 10:1-24)
• QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Luk 10:25-37)
• MARTHA AND MARY. (Luk 10:38-42)
• THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13)
• BLIND AND DUMB DEMONIAC HEALED--CHARGE OF BEING IN LEAGUE WITH HELL, AND REPLY--DEMAND OF A SIGN, AND REPLY. (Luke 11:14-36)
• DENUNCIATION OF THE PHARISEES. (Luke 11:37-54)
• WARNING AGAINST HYPOCRISY. (Luk 12:1-12)
• COVETOUSNESS--WATCHFULNESS--SUPERIORITY TO EARTHLY TIES. (Luke 12:13-53)
• NOT DISCERNING THE SIGNS OF THE TIME. (Luk 12:54-59)
• THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9)
• WOMAN OF EIGHTEEN YEAR'S INFIRMITY HEALED ON THE SABBATH. (Luk 13:10-17)
• MISCELLANEOUS TEACHINGS. (Luk 13:18-30)
• MESSAGE TO HEROD. (Luk 13:31-35)
• HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24)
• ADDRESS TO GREAT MULTITUDES TRAVELLING WITH HIM. (Luk 14:25-35)
• PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS. (Luke 15:1-32)
• I. THE LOST SHEEP. (Luk 15:3-7) Occurring again (Mat 18:12-14); but there to show how precious one of His sheep is to the Good Shepherd; here, to show that the shepherd, though the sheep stray never so widely, will seek it out, and when he hath found, will rejoice over it.
• II. THE LOST COIN. (Luk 15:8-10)
• III. THE PRODIGAL SON. (Luke 15:11-32)
• PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. (Luke 16:1-31)
• OFFENSES--FAITH--HUMILITY. (Luk 17:1-10) (See Mat 18:6-7).
• TEN LEPERS CLEANSED. (Luk 17:11-19)
• COMING OF THE KINGDOM OF GOD AND OF THE SON OF MAN. (Luke 17:20-37)
• PARABLE OF THE IMPORTUNATE WIDOW. (Luk 18:1-8)
• PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luk 18:9-14)
• LITTLE CHILDREN BROUGHT TO CHRIST. (Luk 18:15-17)
• THE RICH YOUNG RULER AND DISCOURSE THEREON. (Luk 18:18-30)
• FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (Luk 18:31-34)
• BLIND MAN HEALED. (Luk 18:35-43)
• ZACCHEUS THE PUBLICAN. (Luk 19:1-10)
• PARABLE OF THE POUNDS. (Luke 19:11-27)
• SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Luk 19:45-48) As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last.
• THE AUTHORITY OF JESUS QUESTIONED, AND HIS REPLY--PARABLE OF THE WICKED HUSBANDMEN. (Luke 20:1-19)
• ENTANGLING QUESTIONS ABOUT TRIBUTE AND THE RESURRECTION--THE REPLIES. (Luke 20:20-40)
• CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID AND MESSIAH, AND DENOUNCES THE SCRIBES. (Luk 20:41-47)
• THE WIDOW'S TWO MITES. (Luk 21:1-4)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM AND WARNINGS TO PREPARE FOR HIS SECOND COMING, SUGGESTED BY IT--HIS DAYS AND NIGHTS DURING HIS LAST WEEK. (Luke 21:5-38) (See on Mat 24:1-3.)
• CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--COMPACT WITH JUDAS. (Luk 22:1-6) (See on Mat 26:1-5.)
• LAST PASSOVER--INSTITUTION OF THE SUPPER--DISCOURSE AT THE TABLE. (Luke 22:7-38)
• AGONY IN THE GARDEN. (Luk 22:39-46)
• JESUS BEFORE CAIAPHAS--FALL OF PETER. (Luk 22:55-62)
• JESUS BEFORE HEROD. (Luk 23:6-12)
• JESUS AGAIN BEFORE PILATE--DELIVERED UP--LED AWAY TO BE CRUCIFIED. (Luke 23:13-38)
• THE TWO THIEVES. (Luk 23:39-43)
• ANGELIC ANNOUNCEMENT TO THE WOMEN THAT CHRIST IS RISEN--PETER'S VISIT TO THE EMPTY SEPULCHRE. (Luk 24:1-12)
• CHRIST APPEARS TO THE TWO GOING TO EMMAUS. (Luke 24:13-35)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES--HIS ASCENSION. (Luke 24:36-53)

TSK: Luke (Book Introduction)

Luke, to whom this Gospel has been uniformly attributed from the earliest ages of the Christian church, is generally allowed to have been " the beloved physician" mentioned by Paul (Col 4:14); and as he was the companion of that apostle, in all his labours and sufferings, for many years (Act 16:12; Act 20:1-6; Act 27:1, Act 27:2; Act 28:13-16. 2Ti 4:11. Phm 1:24), and wrote " the Acts of the Apostles," which conclude with a brief account of Paul’s imprisonment at Rome, we may be assured that he had the Apostle’s sanction to what he did; and probably this Gospel was written some time before that event, about ad 63 or 64, as is generally supposed. He would appear, from Col 4:10, Col 4:11, and his intimate acquaintance with the Greek language, as well as from his Greek name Λουκας [Strong’s 3065], to have been of Gentile extraction; and according to Eusebius and others, he was a native of Antioch. But, from the Hebraisms occurring in his writings, and especially from his accurate knowledge of the Jewish rites, ceremonies, and custom, it is highly probable that he was a Jewish proselyte, and afterwards converted to Christianity. Though he may not have been, as some have affirmed, one of the seventy disciples, and an eye-witness of our Saviour’s miracles, yet his intercourse with the apostles, and those who were eye-witnesses of the works and ear witnesses of the words of Christ, renders him an unexceptional witness, if considered merely as an historian; and the early and unanimous reception of his Gospel as divinely inspired is sufficient to satisfy every reasonable person.

TSK: Luke 8 (Chapter Introduction)

Overview

Luk 8:1, Women minister unto Christ of their substance; Luk 8:4, Christ, after he had preached from place to place, attended by his apostles, propounds the parable of the sower, Luk 8:16. and the candle; Luk 8:19, declares who are his mother, and brethren; Luk 8:22, rebukes the winds; Luk 8:26, casts the legion of devils out of the man into the herd of swine; Luk 8:37, is rejected of the Gadarenes,; Luk 8:43, heals the woman of her bloody issue; Luk 8:49, and raises from death Jairus’s daughter.

Poole: Luke 8 (Chapter Introduction)

CHAPTER 8

MHCC: Luke (Book Introduction)

This evangelist is generally supposed to have been a physician, and a companion of the apostle Paul. The style of his writings, and his acquaintance with the Jewish rites and usages, sufficiently show that he was a Jew, while his knowledge of the Greek language and his name, speak his Gentile origin. He is first mentioned Act 16:10, Act 16:11, as with Paul at Troas, whence he attended him to Jerusalem, and was with him in his voyage, and in his imprisonment at Rome. This Gospel appears to be designed to supersede many defective and unauthentic narratives in circulation, and to give a genuine and inspired account of the life, miracles, and doctrines of our Lord, learned from those who heard and witnessed his discourses and miracles.

MHCC: Luke 8 (Chapter Introduction)

(Luk 8:1-3) The ministry of Christ.

(v. 4-21) The parable of the sower.

(v. 22-40) Christ stilleth the tempest and casteth out devils.

(v. 41-56) The daughter of Jairus restored to life.

Matthew Henry: Luke (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Luke

We are now entering into the labours of another evangelist; his name Luke, which some take to be a contraction of Lucilius; born at Antioch, so St. Jerome. Some think that he was the only one of all the penmen of the scripture that was not of the seed of Israel. He was a Jewish proselyte, and, as some conjecture, converted to Christianity by the ministry of St. Paul at Antioch; and after his coming into Macedonia (Act 16:10) he was his constant companion. He had employed himself in the study and practice of physic; hence, Paul calls him Luke the beloved Physician, Col 4:14. Some of the pretended ancients tell you that he was a painter, and drew a picture of the virgin Mary. But Dr. Whitby thinks that there is nothing certain to the contrary, and that therefore it is probable that he was one of the seventy disciples, and a follower of Christ when he was here upon earth; and, if so, he was a native Israelite. I see not what can be objected against this, except some uncertain traditions of the ancients, which we can build nothing upon, and against which may be opposed the testimonies of Origen and Epiphanius, who both say that he was one of the seventy disciples. He is supposed to have written this gospel when he was associated with St. Paul in his travels, and by direction from him: and some think that this is the brother whom Paul speaks of (2Co 8:18), whose praise is in the gospel throughout all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this gospel; and that St. Paul means this when he speaks sometimes of his gospel, as Rom 2:16. But there is no ground at all for this. Dr. Cave observes that his way and manner of writing are accurate and exact, his style polite and elegant, sublime and lofty, yet perspicuous; and that he expresses himself in a vein of purer Greek than is to be found in the other writers of the holy story. Thus he relates divers things more copiously than the other evangelists; and thus he especially treats of those things which relate to the priestly office of Christ. It is uncertain when, or about what time, this gospel was written. Some think that it was written in Achaia, during his travels with Paul, seventeen years (twenty-two years, say others) after Christ's ascension; others, that it was written at Rome, a little before he wrote his history of the Acts of the Apostles (which is a continuation of this), when he was there with Paul, while he was a prisoner, and preaching in his own hired house, with which the history of the Acts concludes; and then Paul saith that only Luke was with him, 2Ti 4:11. When he was under that voluntary confinement with Paul, he had leisure to compile these two histories (and many excellent writings the church has been indebted to a prison for): if so, it was written about twenty-seven years after Christ's ascension, and about the fourth year of Nero. Jerome says, He died when he was eighty-four years of age, and was never married. Some write that he suffered martyrdom; but, if he did, where and when is uncertain. Nor indeed is there much more credit to be given to the Christian traditions concerning the writers of the New Testament than to the Jewish traditions concerning those of the Old Testament.

Matthew Henry: Luke 8 (Chapter Introduction)

Most of this chapter is a repetition of divers passages of Christ's preaching and miracles which we had before in Matthew and Mark; they are all of such weight, that they are worth repeating, and therefore they are repeated, that out of the mouth not only of two, but of three, witnesses every word may be established. Here is, I. A general account of Christ's preaching, and how he had subsistence for himself and his numerous family by the charitable contributions of good people (Luk 8:1-3). II. The parable of the sower, and the four sorts of ground, with the exposition of it, and some inferences from it (Luk 8:4-18). III. The preference which Christ gave to his obedient disciples before his nearest relations according to the flesh (Luk 8:19-21). IV. His stilling a storm at sea, with a word's speaking (Luk 8:22-25). V. His casting a legion of devils out of a man that was possessed by them (Luk 8:26-40). VI. His healing the woman that had the bloody issue, and raising Jairus's daughter to life (v. 41-56).

Barclay: Luke (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT LUKE

A Lovely Book And Its Author

The gospel according to St. Luke has been called the loveliest book in the world. When once an American asked him if he could recommend a good life of Christ, Denney answered, "Have you tried the one that Luke wrote?" There is a legend that Luke was a skilled painter; there is even a painting of Mary in a Spanish cathedral to this day which purports to be by him. Certainly he had an eye for vivid things. It would not be far wrong to say that the third gospel is the best life of Christ ever written. Tradition has always believed that Luke was the author and we need have no qualms in accepting that tradition. In the ancient world it was the regular thing to attach books to famous names; no one thought it wrong. But Luke was never one of the famous figures of the early Church. If he had not written the gospel no one would have attached it to his name.

Luke was a gentile; and he has the unique distinction of being the only New Testament writer who was not a Jew. He was a doctor by profession (Col_4:14 ) and maybe that very fact gave him the wide sympathy he possessed. It has been said that a minister sees men at their best; a lawyer sees men at their worst; and a doctor sees men as they are. Luke saw men and loved them all.

The book was written to a man called Theophilus. He is called most excellent Theophilus and the title given him is the normal title for a high official in the Roman government. No doubt Luke wrote it to tell an earnest inquirer more about Jesus; and he succeeded in giving Theophilus a picture which must have thrilled his heart closer to the Jesus of whom he had heard.

The Symbols Of The Gospels

Every one of the four gospels was written from a certain point of view. Very often on stained glass windows the writers of the gospels are pictured; and usually to each there is attached a symbol. The symbols vary but one of the commonest allocations is this.

The emblem of Mark is a man. Mark is the simplest and most straightforward of the gospels. It has been well said that its characteristic is realism. It is the nearest to being a report of Jesusife.

The emblem of Matthew is a lion. Matthew was a Jew writing for Jews and he saw in Jesus the Messiah, the lion of the tribe of Judah, the one whom all the prophets had predicted.

The emblem of John is the eagle. The eagle can fly higher than any other bird. It is said that of all creatures only the eagle can look straight into the sun. John is the theological gospel; its flights of thought are higher than those of any of the others. It is the gospel where the philosopher can find themes to think about for a lifetime and to solve only in eternity.

The symbol of Luke is the calf The calf is the animal for sacrifice; and Luke saw in Jesus the sacrifice for all the world. In Luke above all, the barriers are broken down and Jesus is for Jew and gentile, saint and sinner alike. He is the saviour of the world. Keeping that in mind, let us now set down the characteristics of this gospel.

An HistorianCare

First and foremost, Lukegospel is an exceedingly careful bit of work. His Greek is notably good. The first four verses are well-nigh the best Greek in the New Testament. In them he claims that his work is the product of the most careful research. His opportunities were ample and his sources must have been good. As the trusted companion of Paul he must have known all the great figures of the church, and we may be sure that he had them tell their stories to him. For two years he was Paulcompanion in imprisonment in Caesarea. In those long days he had every opportunity for study and research and he must have used them well.

An example of Lukecare is the way in which he dates the emergence of John the Baptist. He does so by no fewer than six contemporary datings. "In the fifteenth year of the reign of Tiberius Caesar (1), Pontius Pilate being governor of Judaea (2), Herod being tetrarch of Galilee (3), and his brother Philip being tetrarch of the region of Ituraea and Trachonitis (4), and Lysanias tetrarch of Abilene (5) in the high priesthood of Annas and Caiaphas (6), the word of God came to John" (Luk_3:1-2 ). Here is a man who is writing with care and who will be as accurate as it is possible for him to be.

The Gospel For The Gentiles

It is clear that Luke wrote mainly for gentiles. Theophilus was a gentile, as was Luke himself, and there is nothing in the gospel that a gentile could not grasp and understand. (a) As we have seen, Luke begins his dating from the reigning Roman emperor and the current Roman governor. The Roman date comes first. (b) Unlike Matthew, he is not greatly interested in the life of Jesus as the fulfilment of Jewish prophecy. (c) He very seldom quotes the Old Testament at all. (d) He has a habit of giving Hebrew words in their Greek equivalent so that a Greek would understand. Simon the Cananaean becomes Simon the Zealot. (compare Luk_6:15 and Mat_10:4 ). Calvary is called not by its Hebrew name, Golgotha (compare H1538 and H1556), but by its Greek name, Kranion (G2898). Both mean the place of a skull. He never uses the Jewish term Rabbi (H7227) of Jesus but always a Greek word meaning Master. When he is tracing the descent of Jesus, he traces it not to Abraham, the founder of the Jewish race, as Matthew does, but to Adam, the founder of the human race. (compare Mat_1:2 and Luk_3:38 ).

Because of this Luke is the easiest of all the gospels to read. He was writing, not for Jews, but for people very like ourselves.

The Gospel Of Prayer

Lukegospel is specially the gospel of prayer. At all the great moments of his life, Luke shows us Jesus at prayer. He prayed at his baptism (Luk_3:21 ); before his first collision with the Pharisees (Luk_5:16 ); before he chose the Twelve (Luk_6:12 ); before he questioned his disciples as to who they thought he was; before his first prediction of his own death (Luk_9:18 ); at the Transfiguration (Luk_9:29 ); and upon the Cross (Luk_23:46 ). Only Luke tells us that Jesus prayed for Peter in his hour of testing (Luk_22:32 ). Only he tells us the prayer parables of the Friend at Midnight (Luk_11:5-13 ) and the Unjust Judge (Luk_18:1-8 ). To Luke the unclosed door of prayer was one of the most precious in all the world.

The Gospel Of Women

In Palestine the place of women was low. In the Jewish morning prayer a man thanks God that he has not made him "a gentile, a slave or a woman." But Luke gives a very special place to women. The birth narrative is told from Marypoint of view. It is in Luke that we read of Elizabeth, of Anna, of the widow at Nain, of the woman who anointed Jesuseet in the house of Simon the Pharisee. It is Luke who makes vivid the pictures of Martha and Mary and of Mary Magdalene. It is very likely that Luke was a native of Macedonia where women held a more emancipated position than anywhere else; and that may have something to do with it.

The Gospel Of Praise

In Luke the phrase "praising God" occurs oftener than in all the rest of the New Testament put together. This praise reaches its peak in the three great hymns that the church has sung throughout all her generations--the Magnificat (Luk_1:46-55 ); the Benediclus (Luk_1:68-79 ); and the Nunc Dimittis (Luk_2:29-32 ). There is a radiance in Lukegospel which is a lovely thing, as if the sheen of heaven had touched the things of earth.

The Universal Gospel

But the outstanding characteristic of Luke is that it is the universal gospel. All the barriers are down; Jesus Christ is for all men without distinction.

(a) The kingdom of heaven is not shut to the Samaritans (Luk_9:51-56 ). Luke alone tells the parable of the Good Samaritan (Luk_10:30-37 ). The one grateful leper is a Samaritan (Luk_17:11-19 ). John can record a saying that the Jews have no dealings with the Samaritans (Joh_4:9 ). But Luke refuses to shut the door on any man.

(b) Luke shows Jesus speaking with approval of gentiles whom the orthodox Jew would have considered unclean. He shows us Jesus citing the widow of Zarephath and Naaman the Syrian as shining examples (Luk_4:25-27 ). The Roman centurion is praised for the greatness of his faith (Luk_7:9 ). Luke tells us of that great word of Jesus, "Men will come from east and west, and from north and south, and sit at the table in the kingdom of God" (Luk_13:29 ).

(c) Luke is supremely interested in the poor. When Mary brings the offering for her purification it is the offering of the poor (Luk_2:24 ). When Jesus is, as it were, setting out his credentials to the emissaries of John, the climax is, "The poor have good news preached to them" (Luk_7:22 ). He alone tells the parable of the Rich Man and the Poor Man (Luk_16:19-31 ). In Lukeaccount of the Beatitudes the saying of Jesus runs, not, as in Matthew (Mat_5:3 ), "Blessed are the poor in spirit," but simply, "Blessed are you poor" (Luk_6:20 ). Lukegospel has been called "the gospel of the underdog." His heart runs out to everyone for whom life is an unequal struggle.

(d) Above all Luke shows Jesus as the friend of outcasts and sinners. He alone tells of the woman who anointed Jesuseet and bathed them with her tears and wiped them with her hair in the house of Simon the Pharisee (Luk_7:36-50 ); of Zacchaeus, the quisling tax-gatherer (Luk_19:1-10 ); of the Penitent Thief (Luk_23:43 ); and he alone has the immortal story of the prodigal son and the loving father (Luk_15:11-32 ). When Matthew tells how Jesus sent his disciples out to preach, he says that Jesus told them not to go to the Samaritans or the gentiles (Mat_10:5 ); but Luke omits that altogether. All four gospel writers quote from Isa 40 when they give the message of John the Baptist, "Prepare the way of the Lord; make straight in the desert a highway for our God"; but only Luke continues the quotation to its triumphant conclusion, "And all flesh shall see the salvation of God" (Isa_40:3-5 ; Mat_3:3 ; Mar_1:3 ; Joh_1:23 ; Luk_3:4 , Luk_3:6 ). Luke of all the gospel writers sees no limits to the love of God.

The Book Beautiful

As we study this book we must look for these characteristics. Somehow of all the gospel writers one would have liked to meet Luke best of all, for this gentile doctor with the tremendous vision of the infinite sweep of the love of God must have been a lovely soul. Faber wrote the lines,

Therea wideness in Godmercy,

Like the wideness of the sea;

Therea kindness in his justice,

Which is more than liberty.

For the love of God is broader

Than the measures of manmind;

And the heart of the Eternal

Is most wonderfully kind.

Lukegospel is the demonstration that this is true.

Barclay: Luke 8 (Chapter Introduction)

On The Road (Luk_8:1-3)

The Sower And The Seed (Luk_8:4-15)

Laws For Life (Luk_8:16-18)

True Kinship (Luk_8:19-21)

Calm Amidst The Storm (Luk_8:22-25)

The Defeat Of The Demons (Luk_8:26-39)

An Only Child Is Healed (Luk_8:40-42; Luk_8:49-56)

Not Lost In The Crowd (Luk_8:43-48)

Constable: Luke (Book Introduction)

Introduction

Writer

Several factors indicate that the writer of this Gospel was the same person who wrote the Book of Acts. First, a man named Theophilus was the recipient of both books (Luke 1:3; Acts 1:1). Second, Acts refers to a previous work by the same writer. Third, both books have several common themes some of which do not receive the same emphasis elsewhere in the New Testament. Fourth, there are general structural and stylistic similarities including the use of chiasms and the tendency to focus on specific individuals.

The writer also acquired his knowledge of Jesus' life and ministry from research rather than from eyewitness observations (Luke 1:1-4). Therefore he was not one of the disciples who travelled with Jesus.

The early church identified the writer as Luke. The heretic Marcion is the earliest witness we have to Luke's authorship (c. 135 A.D.). The Muratorian Canon (c. 180 A.D.) mentioned Luke as the writer too. It described him as the physician who accompanied Paul on his journey (cf. Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16; Col. 4:14; Phile. 24; 2 Tim. 4:11). Irenaeus (c. 180-185 A.D.) also believed Luke wrote this Gospel and called him the "inseparable" companion of Paul.¹ Later church fathers referred to Luke as the writer of this Gospel. Luke was evidently a Gentile (cf. Col. 4:10-14).² Church tradition identified Antioch of Syria as Luke's hometown, but this is impossible to validate.

Distinctive Features

The main doctrines of systematic theology that Luke stressed were Christology, soteriology, pneumatology, and eschatology. There is much emphasis on the glory of God, prayer, miracles, the divine plan that Jesus fulfilled, Israel, believing, discipleship, forgiveness, and God's Word.³

Luke stressed Jesus' concern for all people, especially for individuals that society of His day despised such as the poor, women, children, and "sinners." He used the Greek term nomikos, which means "lawyer," rather than the Hebrew term grammateus, meaning "scribe." He emphasized Jesus' practical teachings, such as what He taught about money (cf. chs. 12 and 16).

"In terms of its worldview, its theology, and its practical presentation of principles, this Gospel explains how we can serve God better."⁴

Luke showed interest in purpose, fulfillment, and accomplishment. He documented the joy that resulted from Jesus' saving and healing works. He stressed Jesus' call for people to become His disciples. He portrayed Jesus as dependent on the Holy Spirit and on the Father through prayer. Finally, Luke recorded many examples of Jesus' power.

"Luke's Gospel gives a reader a more comprehensive grasp of the history of the period than the other Gospels. He presented more facts about the earthly life of Jesus than did Matthew, Mark, or John."⁵

This is the longest book in the New Testament. Together with Acts it comprises about 27% of the Greek New Testament.⁶ Luke is the longest book in the New Testament, Matthew is second, and Acts is third, but only slightly shorter than Matthew.

Purposes

The Gospel of Luke is one of the books of the Bible that states the purpose of the writer. Luke said that he wrote to inform Theophilus about the truthfulness of the gospel that he had heard (1:4). In Acts, Luke said he had written previously about the things that Jesus began to do and teach before His ascension (Acts 1:1-2). He then proceeded to record the things Jesus continued to do and teach after His ascension through His apostles in Acts. Presumably Luke wrote both his Gospel and Acts with a larger audience than just Theophilus in view.

The distinctive emphases of the Gospel help us to identify secondary purposes. Luke demonstrated a zeal to convince his readers of the reliability of the facts that he recorded so they would believe in Jesus and become Christians. This concern is also clear in Acts.⁷ Obviously he wrote to preserve the record of events that happened during Jesus' earthly ministry, but few ancient writers wrote simply to narrate a chronicle of events.⁸ They wrote to convince their readers of something, and they used history to do that. Notwithstanding historical accuracy was important to them.⁹ We believe that Luke's Gospel is an accurate continuation of biblical history that God preserved in Scripture. This Gospel constitutes an apologetic for Christianity that would have been of special interest to Greeks because of Luke's selection of material, vocabulary, and style.¹⁰

Original Audience

Evidently Theophilus was a real person.¹¹ His name is Greek and means "friend of God." He appears to have been a fairly recent convert to Christianity from Greek paganism. Consequently it appears that Luke wrote for people such as Theophilus originally. Before his conversion, Theophilus may have been one of the Gentile God-fearers to which Luke referred several times in Acts. The God-fearers were Gentiles who had a certain respect for and who wanted to learn more about the God of the Jews. They came to the Jewish synagogues and listened to the Jewish Scriptures read there. Luke's orientation of his Gospel to the secular world and his references to Judaism also suggest that he wrote his Gospel with these people in mind. His use of the Septuagint version and his interest in the God-fearers suggest this too. The God-fearers had turned from Greek polytheism to Jewish monotheism, but many of them were not familiar with Palestinian geography and culture. Luke clarified these matters for his readers when necessary. The God-fearers were the Gentiles whom Paul found to be the most receptive soil for the gospel seed. Luke himself may have been one of this group, though there is no way to prove or to disprove that possibility.

"[Luke] writes to reassure the Christians of his day that their faith in Jesus is no aberration, but the authentic goal towards which God's ancient dealings with Israel were driving."¹²

By the first century most of the pagan Greeks had stopped believing in the gods and goddesses of their mythology and had abandoned fatalism. Many of them were following Eastern "mystery" religions that competed with Christianity for their allegiance. Both beliefs offered saviors, but the Savior of Christianity was a personal resurrected Lord whereas the savior of the mystery religions was impersonal and ideal. Luke evidently wrote to persuade these people to believe in Jesus and to give them a solid factual basis for their faith.

"That he wrote for an urban church community in the Hellenistic world is fairly certain."¹³

Literary Characteristics

Experts in Greek literary styles acknowledge Luke's style and structure as superb.¹⁴ No one knows Luke's educational background, but clearly he had training in Greek composition as well as medicine and a talent for writing. Luke used many words that the other Gospel writers did not, and many of them show a wide literary background. He also used several medical and theological terms that are unique. Luke's use of Semiticisms shows that he knew the Hebrew Old Testament well. However, his preference for the Septuagint suggests that it was the version his readers used most. Probably Luke was a Gentile who had much exposure to Semitic idioms from Paul and other Jews. He was a skillful enough writer to use chiasms as a major structural device.¹⁵ Chiasms were both Jewish and Greek literary devices that gave unity to a composition or section of text. Acts also contains them. Luke also repeated similar stories with variations (cf. 1:80; 2:40; 2:52). This literary device aids learning while giving additional new insights. He also tended to use a particular term frequently in one or more passages and then rarely or never after that. This makes the term stand out and calls attention to it where it occurs.¹⁶

Date

Practically all scholars believe that Luke wrote his Gospel before he wrote Acts. Many conservative scholars hold that he wrote Acts during Paul's first Roman imprisonment during which the book ends (60-62 A.D.). Luke accompanied Paul during much of that apostle's missionary ministry. At times Luke was not with Paul, but he was ministering as Paul's representative in one or another of the churches that Paul had founded. Evidently Paul was Luke's primary source of information for his Gospel and Acts as Peter was Mark's primary source for the second Gospel. Luke may have written his Gospel during Paul's first imprisonment in Rome along with Acts. However, it seems more likely in view of how Luke introduced these two books that he wrote the Gospel sometime earlier than Acts. Luke had the most time to write this Gospel during Paul's Caesarean imprisonment (57-59 A.D., cf. Acts 24:1-26:32). This seems to me to be the most probable date of writing.¹⁷

Message¹⁸

The first Gospel presented Jesus as the King. The second Gospel presented Him as the Servant. The third Gospel presents Him as the perfect Man. Matthew wrote to Jews about their King. Mark wrote to Romans about a Servant. Luke wrote to Greeks about the ideal Man. The title "Messiah" is most fitting for Jesus in Matthew. The title "Suffering Servant" is most appropriate in Mark. "Son of Man" is the title most characteristic of Luke's presentation of Jesus.

Luke stressed the saving work of Jesus in His Gospel. He presented Jesus as the Savior of mankind. He also proclaimed Jesus' work of providing salvation for mankind. Let us consider first the Savior that Luke presents and then the salvation that the Savior came to provide.

Luke presented Jesus as the Savior in three different relationships. He presented Him as the first-born of a new race. Second, He presented Him as the older brother in a new family. Third, He presented Him as the redeemer of a lost humanity.

Let us consider first Luke's concept of Jesus as the first-born of a new race. Luke's genealogy reveals how the writer wanted the reader to regard Jesus. Matthew traced Jesus' lineage back to David and Abraham in his genealogy to show His right to rule as Israel's Messiah. Luke traced Jesus' ancestry back to Adam. He did this to show Jesus' humanity.

However, Luke went back even farther than that to God. This indicates that Jesus was not just like other humans who descended from Adam. He was, as the Apostle Paul called Him, the "Last Adam." The first Adam that God placed on this earth failed and plunged his race into sin and death. The last Adam that God placed on the earth did not fail but saved His race from sin and brought it new life. The first man begins the Old Testament, but the "Second Man," to use another Pauline title, begins the New Testament. As Adam headed one race, so Jesus heads a new race. Both Adams were real men. Thus both men head real races of mankind. Luke viewed Jesus as succeeding where Adam failed, as atoning for Adam's transgression.

For Jesus to undue the consequences of Adam's fall, He had to be more than just a good man. He had to be a perfect man, a sinless man. Therefore Luke stressed Jesus' sinlessness. He did this primarily in his account of Jesus' birth. Luke stressed the virgin conception of Jesus. The Holy Spirit, not a sinful human, fathered Jesus. God regards the male as responsible in the human family. Husbands are responsible for their wives. Fathers are responsible for their children. God held Adam, not Eve, responsible for his descendants.

Human beings are sinners for three separate reasons. First, we are sinners because we commit acts of sin. However even if we never committed one act of sin we would still be sinners because we, second, inherited a sinful human nature. This nature apparently comes through our fathers (cf. Heb. 7:9-10).¹⁹ Third, we are sinners because God has imputed the guilt of Adam's sin to us because he is the head of the race to which we belong.

Jesus was not a sinner. He did not commit any acts of sin. Second, He did not inherit a sinful nature from His human father because God was His real Father. Third, God did not impute Adam's sin to Jesus because Jesus was the direct descendant of God and therefore the head of a new race. God gave the first Adam life by breathing the breath of life into the body that He had created. Likewise God gave the second Adam life by implanting His divine life into a body that He had created, namely Mary's body.

The doctrine of the virgin birth is extremely important because it establishes the sinlessness of Jesus in two of the three ways whereby people become sinners. If a virgin did not conceive Jesus, then He was a sinner. If Jesus was a sinner, then He cannot be the Savior.

The third way a person becomes a sinner is by committing acts of sin. Luke showed that Jesus did not do this in his account of Jesus' temptations.

In the wilderness Satan subjected Jesus to the strongest temptations that humans face. Satan directed Jesus' three tests at the three areas of human personality that constitute the totality of human existence. These areas are doing (the lust of the flesh), having (the lust of the eyes), and being (the pride of life). These are the same three areas in which Satan attacked Eve.

The first man fell in a garden, an environment conducive to withstanding temptation. The Second Man overcame temptation in a wilderness, an environment conducive to yielding to temptation. Rather than showing at every turn in Jesus' life that He did not sin, Luke showed that in the supreme test of His life Jesus did not sin. However, he continued to note Jesus' conflict with Satan, demons, and sin throughout His life. Luke's record of these encounters also demonstrates Jesus' sinlessness.

At the Transfiguration, God declared His Son acceptable to Him. This meant that He was sinless.

Second, Luke presented Jesus as the older brother in a new family. Since Jesus was the head of a new race we might think that Luke would have presented Jesus as a father. Jesus was the first and therefore the source of all that follow in the race that He established. Nevertheless Luke stressed Jesus' likeness with those in the new race. He is as an elder brother to us who have new life through Him. This is not to deny His deity. In one sense Jesus is completely different from us since He is God. However, Luke stressed the sense in which He is like us, namely in His humanity. He is one of us, fully human.

Luke presented Jesus as a man among men. He of all the Gospel writers wanted his readers to appreciate the fact that Jesus was a real person. There are many small indications of this throughout this Gospel that I have tried to identify in the notes. Luke did this because he was evidently writing to Greeks. Greeks had a background in polytheism and mythology. Because of their cultural background they tended to think of gods as superhumans. They were not real people, but they had the characteristics of people expanded into superhuman proportions. Luke wanted his readers to realize that Jesus was not that type of god. He was fully human, but He was also sinless. He had superhuman powers, but He was not the type of superman that the Greeks imagined.

Jesus was a fellow human being albeit sinless. This is very hard for us to imagine. Therefore Luke put much in his Gospel that helps us understand Jesus, from His birth announcements to His ascension into heaven.

Third, Luke presented Jesus as the redeemer of a lost humanity. Since he was writing to Greeks, Luke did not identify many allusions to the Old Testament or to Jewish life and history. These allusions are in the text, but Luke did not draw attention to them. One of the outstanding concepts in Israelite life that Luke did not identify as such, but which overshadows his portrait of Jesus, is the kinsman redeemer. His presentation of Jesus fits the image of the Jewish kinsman redeemer remarkably.

The kinsman redeemer had to be the next of kin to the person he redeemed. Luke presented Jesus as qualifying as our redeemer in this respect. He was a man as we are. Therefore He could provide redemption for His needy brothers.

The kinsman redeemer also had to accept personal responsibility for those he purposed to save from their miserable estate. Luke presented Jesus as taking personal responsibility for lost sinners. He recorded Jesus saying that He had to go to the Cross. He viewed the salvation of mankind as something that He needed to accomplish because He had made a personal commitment to do so. That commitment began in heaven but continued on earth throughout Jesus' life.

The kinsman redeemer had to overcome those who opposed his brethren. Luke presented Jesus as conflicting with Satan and his hosts. He showed Him interceding for the Father's help for His tempted brethren, Peter in particular. Jesus won the victory over mankind's great enemy for His brethren.

The kinsman redeemer had to create an opportunity for his brother's redemption. Luke presented Jesus as doing this. Luke's distinctive presentation of Jerusalem as Jesus' city of destiny contributes to this theme. Jesus deliberately advanced toward Jerusalem and the Cross because He was creating an opportunity for mankind's redemption.

The kinsman redeemer turned his back on his personal rights and privileges to provide redemption for his brother. Luke presented Jesus doing this as well. Jesus modeled this strongly for His disciples in this Gospel. He also taught the importance of disciples doing this so we can bring salvation to our brothers.

These themes are very strong in Luke. Jesus is the head of an entirely new race of people, the redeemed. He is the elder brother who provides an example for His brethren to follow. He is the Savior who has come "to seek and to save the lost."

We have considered how Luke presents Jesus as the Savior. Now let us turn to what he revealed about salvation. The key verse in the Gospel is 19:10: "The Son of Man is come to seek and to save the lost." We have been looking at the Son of Man. Now let us look as seeking and saving the lost.

Luke reveals that the Son of Man has redeemed mankind. This Gospel is a record of God's redeeming work in Jesus Christ. Jesus' work on the Cross is the climax of this Gospel as it is the climax of all the Gospels and history itself. Jesus was born to die. By His death Jesus purchased mankind's freedom at the cost of His own life. Jesus instituted the Lord's Supper so His disciples would always keep the memory of the significance of His death freshly before them. The Christian mission is to tell the world about this redemption.

Through redemption God regenerates those who are dead in sin. This is the second step in God's plan of seeking and saving the lost. Believers receive new life when they believe on Jesus. Comprehending what this new life involves, learning how to live in view of its reality, and appreciating its great potential are all things that Luke stressed in this Gospel. Jesus' disciples struggled with learning this as we do. Luke recorded many of Jesus' teachings that are helpful in understanding and appreciating regeneration.

Through regeneration God brings believers into relationship with Himself. This is the third step in this great salvation process. Luke helps the reader understand the difference between trusting for salvation and working for rewards. What is our relationship to Jesus as His followers? What are our privileges and our responsibilities? How does prayer enter into our relationship? Luke has more to say to disciples about our relationship to the Father and the Son than any other Gospel evangelist.

Then through relationship with Himself, God prepares believers for life after death as members of a new race. Luke recorded much that is of great help for us as readers here too. What is the next phase of our life with God going to be like? How should we prepare for it? What is ahead in the future? Luke teaches us what it means to be a member of the new redeemed race of humanity.

In addition to the central teaching of this Gospel let me also point out what I believe are the reasons for its abiding appeal. These are two: the personality of Jesus and the presentation of discipleship.

The personality of Jesus as Luke presents Him in this Gospel is very appealing. Possibly three things make Him so.

First, we feel that we can identify with the Jesus of Luke's Gospel. This is probably because Luke presented Him as a real man. It may be harder to identify with a King or with a Suffering Servant to say nothing about God, John's emphasis. Even though He is perfect He is someone with whom we feel a natural kinship because we share humanity together. Jesus faced what we do yet He was pleasing to God. This is very encouraging.

Second, the Jesus of Luke's Gospel is attractive because He is different from us. Even though we are of the same kind, He holds a fascination for us because He was the personification of ideal humanity. He was everything that God intended man to be. It is thrilling to view someone like that since we all fall so far short of what we should be.

Third, this Jesus is attractive because He was so sympathetic. One of the characteristic features of Luke's Gospel is the many references it contains to Jesus' concern for the needy including women, the poor, the sick, and outcasts of society. We read of the social outcasts of Jesus' day flocking to Him and feeling at home in His presence. We see Him welcoming children, and we feel ourselves drawn to Him.

Another reason for the appeal of this book is its presentation of discipleship. It contains some of the most straight talk and challenging demands for followers of Jesus that the New Testament holds. We read Jesus telling us that unless we hate our family members we cannot be His disciples, (14:26). He taught that we have to deny ourselves (14:27). We have to renounce all that we have (14:33). Interestingly these three conditions correspond to the three things that we mentioned earlier that Luke pointed out about Jesus.

Jesus calls us to sever our connections with our old race because we have become members of a new race. Jesus taught that our spiritual relations are really closer than our physical relations. Therefore we should let these old relations go if they interfere with our participation in the affairs of our new race.

Jesus calls us to accept the same responsibility that He accepted since we are now brothers. He denied Himself and took up His cross for us. Now we are brothers so we need to do the same for Him. Brothers sacrifice for each other.

Jesus also calls us to give up everything for Him. Having received the benefits of redemption because of the work of our Kinsman Redeemer who paid a great price for us, we need to pay a great price too. The price He calls us to pay is not to earn redemption. He has given that to us as a gift. It is to express our gratitude to Him for His grace and to advance the mission that He has given us to fulfill. He had a mission from God, and He gave up everything to fulfill it. We, too, have a mission from God, and we need to give up everything to fulfill it.

Finally this Gospel has a two-fold application, to the church and to the world.

To the church Luke says, "Be witnesses" (24:48).

We are to be such in view of the relationship that we now enjoy with the Son of Man. We should be such for three reasons. We have experienced redemption. We enjoy His fellowship. We have a future as members of a new race.

We are to be His witnesses also in view of the lost condition of mankind. Jesus came to seek and to save the lost. Our fellowship with Jesus requires participation in His mission to seek and to save the lost. We can do this for three reasons. He has transformed our lives. He will open people's eyes with His Word. He has empowered us with His Spirit (cf. ch. 24).

To the world Luke says, "You are lost, but the Son of Man has come to seek and to save the lost." A Redeemer has come. A brother is available. A new life is possible. Behold the Man! He understands you. Yet He is different from you. But He will receive you.

Constable: Luke (Outline)

Outline

I. Introduction 1:1-4

II. The birth and childhood of Jesus 1:5-2:52

A. The announcement of John the Baptist's birth 1:5-25

1. The introduction of John's parents 1:5-7

2. The angel's announcement to Zechariah 1:8-23

3. The pregnancy of Elizabeth 1:24-25

B. The announcement of Jesus' birth 1:26-56

1. The introduction of Mary and Joseph 1:26-27

2. The angel's announcement to Mary 1:28-38

3. Mary's visit to Elizabeth 1:39-56

C. The birth and early life of John the Baptist 1:57-80

1. The naming of John 1:57-66

2. Zechariah's song of praise 1:67-79

3. The preparation of John 1:80

D. The birth and early life of Jesus ch. 2

1. The setting of Jesus' birth 2:1-7

2. The announcement to the shepherds 2:8-20

3. Jesus' circumcision 2:21

4. Jesus' presentation in the temple 2:22-38

5. Jesus' development in Nazareth 2:39-40

6. Jesus' visit to the temple as a boy 2:41-50

7. Jesus' continuing growth 2:51-52

III. The preparation for Jesus' ministry 3:1-4:13

A. The ministry of John the Baptist 3:1-20

1. The beginning of John's ministry 3:1-6

2. John's preaching 3:7-18

3. The end of John's ministry 3:19-20

B. The baptism of Jesus 3:21-22

C. The genealogy of Jesus 3:23-38

D. The temptation of Jesus 4:1-13

IV. Jesus' ministry in and around Galilee 4:14-9:50

A. Jesus' teaching ministry and the response to it 4:14-5:11

1. An introduction to Jesus' Galilean ministry 4:14-15

2. Jesus' teaching in Nazareth 4:16-30

3. Jesus' ministry in and around Capernaum 4:31-44

4. The call of Peter, James, and John 5:1-11

B. The beginning of controversy with the Pharisees 5:12-6:11

1. Jesus' cleansing of a leprous Jew 5:12-16

2. Jesus' authority to forgive sins 5:17-26

3. Jesus' attitude toward sinners 5:27-32

4. Jesus' attitude toward fasting 5:33-39

5. Jesus' authority over the Sabbath 6:1-5

6. Jesus' attitude toward the Sabbath 6:6-11

C. Jesus' teaching of His disciples 6:12-49

1. The selection of 12 disciples 6:12-16

2. The assembling of the people 6:17-19

3. The Sermon on the Mount 6:20-49

D. Jesus' compassion for people ch. 7

1. The healing of a centurion's servant 7:1-10

2. The raising of a widow's son 7:11-17

3. The confusion about Jesus' identity 7:18-35

4. The anointing by a sinful woman 7:36-50

E. Jesus' teaching in parables 8:1-21

1. The companions and supporters of Jesus 8:1-3

2. The parable of the soils 8:4-15

3. The parable of the lamp 8:16-18

4. The true family of Jesus 8:19-21

F. Jesus' mighty works 8:22-56

1. The stilling of the storm 8:22-25

2. The deliverance of a demoniac in Gadara 8:26-39

3. The healing of a woman with a hemorrhage and the raising of Jairus' daughter 8:40-56

G. Jesus' preparation of the Twelve 9:1-50

1. The mission of the Twelve to Israel 9:1-6

2. Herod's question about Jesus' identity 9:7-9

3. The feeding of the 5000 9:10-17

4. Peter's confession of faith 9:18-27

5. The Transfiguration 9:28-36

6. The exorcism of an epileptic boy 9:37-43a

7. Jesus' announcement of His betrayal 9:43b-45

8. The pride of the disciples 9:46-50

V. Jesus' ministry on the way to Jerusalem 9:51-19:27

A. The responsibilities and rewards of discipleship 9:51-10:24

1. The importance of toleration 9:51-56

2. The importance of self-denial 9:57-62

3. The importance of participation 10:1-16

4. The joy of participation 10:17-20

5. The joy of comprehension 10:21-24

B. The relationships of disciples 10:25-11:13

1. The relation of disciples to their neighbors 10:25-37

2. The relation of disciples to Jesus 10:38-42

3. The relation of disciples to God the Father 11:1-13

C. The results of popular opposition 11:14-54

1. The Beelzebul controversy 11:14-26

2. The importance of observing God's Word 11:27-28

3. The sign of Jonah 11:29-32

4. The importance of responding to the light 11:33-36

5. The climax of Pharisaic opposition 11:37-54

D. The instruction of the disciples in view of Jesus' rejection 12:1-13:17

1. The importance of fearless confession 12:1-12

2. The importance of the eternal perspective 12:13-21

3. God's provisions for disciples 12:22-34

4. The coming of the Son of 12:35-48

5. The coming crisis 12:49-59

6. A call to repentance 13:1-9

7. A sign of Jesus' ability to affect change 13:10-17

E. Instruction about the kingdom 13:18-14:35

1. Parables of the kingdom 13:18-21

2. Entrance into the kingdom 13:22-30

3. Jesus' postponement of the kingdom 13:31-35

4. Participants in the kingdom 14:1-24

5. The cost of discipleship 14:25-35

F. God's attitude toward sinners ch. 15

1. The setting for Jesus' teaching 15:1-2

2. The parable of the lost sheep 15:3-7

3. The parable of the lost coin 15:8-10

4. The parable of the lost son 15:11-32

G. Jesus' warnings about riches ch. 16

1. Discipleship as stewardship 16:1-13

2. Jesus' rebuke of the Pharisees for their greed 16:14-31

H. Jesus' warning about disciples' actions and attitudes 17:1-19

1. The prevention of sin and the restoration of sinners 17:1-4

2. The disciples' attitude toward their duty 17:5-10

3. The importance of gratitude 17:11-19

I. Jesus' teaching about His return 17:20-18:8

1. A short lesson for the Pharisees 17:20-21

2. A longer explanation for the disciples 17:22-37

3. The parable of the persistent widow 18:1-8

J. The recipients of salvation 18:9-19:27

1. The parable of the Pharisee and the tax collector 18:9-14

2. An illustration of humility 18:15-17

3. The handicap of wealth 18:18-30

4. Jesus' passion announcement and the disciples' lack of perception 18:31-34

5. The healing of a blind man near Jericho 18:35-43

6. Zaccheus' ideal response to Jesus 19:1-10

7. The parable of the minas 19:11-27

VI. Jesus' ministry in Jerusalem 19:28-21:38

A. The Triumphal Entry 19:28-40

B. The beginning of Jesus' ministry in Jerusalem 19:41-48

1. Jesus' sorrow over Jerusalem 19:42-44

2. Jesus' cleansing of the temple 19:45-46

3. A synopsis of Jesus' teaching in the temple 19:47-48

C. Jesus' teachings in the temple 20:1-21:4

1. The controversy over authority 20:1-8

2. The parable of the wicked tenant farmers 20:9-19

3. The question of tribute to Caesar 20:20-26

4. The problem of the resurrection 20:27-40

5. Jesus' question about David's son 20:41-44

6. Jesus' condemnation of the scribes 20:45-47

7. Jesus' commendation of a widow 21:1-4

D. Jesus' teaching about the destruction of the temple 21:5-36

1. The setting and the warning about being misled 21:5-9

2. The need for faithful perseverance 21:10-19

3. The judgment coming on Jerusalem 21:20-24

4. The second coming of the Son of 21:25-28

5. The certainty of these events 21:29-33

6. The concluding exhortation to watchfulness 21:34-36

E. A summary of Jesus' ministry in Jerusalem 21:37-38

VII. Jesus' passion, resurrection, and ascension 22:1-24:53

A. The plot to arrest Jesus 22:1-6

1. The leaders' desire 22:1-2

2. Judas' offer 22:3-6

B. The preparations for the Passover 22:7-13

C. Events in the upper room 22:14-38

1. The Passover meal 22:14-18

2. The institution of the Lord's Supper 22:19-20

3. Jesus' announcement of His betrayal 22:21-23

4. Teaching about the disciples' service 22:24-30

5. Jesus' announcement of Peter's denial 22:31-34

6. The opposition to come 22:35-38

D. The arrest of Jesus 22:39-53

1. Jesus' preparation in Gethsemane 22:39-46

2. Judas' betrayal 22:47-53

E. The trials of Jesus 22:54-23:25

1. Peter's denial of Jesus 22:54-62

2. The mockery of the soldiers 22:63-65

3. Jesus' trial before the Sanhedrin 22:66-71

4. Jesus' first appearance before Pilate 23:1-7

5. Jesus' appearance before Herod 23:8-12

6. Jesus' second appearance before Pilate 23:13-25

F. The crucifixion of Jesus 23:26-49

1. Events on the way to Golgotha 23:26-32

2. Jesus' death 23:33-49

G. The burial of Jesus 23:50-56

H. The resurrection of Jesus 24:1-12

I. The post-resurrection appearances of Jesus 24:13-49

1. The appearance to the disciples walking to Emmaus 24:13-35

2. The appearances to the disciples in Jerusalem 24:36-49

J. The ascension of Jesus 24:50-53

Constable: Luke

Luke

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Neil, William, The Acts of the Apostles. New Century Bible Commentary series. London: Marshall, Morgan, and Scott, 1973; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1981.

The New Bible Dictionary. Edited by J. D. Douglas. S.v. "Genealogy of Jesus Christ," by F. F. Bruce.

_____. S.v. "Quirinius," by F. F. Bruce.

Oliver, H. H. "The Lucan Birth Stories and the Purpose of Luke-Acts." New Testaments Studies 10 (1963-64):215-26.

O'Neill, J. C. "The Six Amen Sayings in Luke." Journal of Theological Studies NS10 (1959):1-9.

Orr, James. The Virgin Birth of Christ. New York: Scribner's, 1907.

Overstreet, R. Larry "Roman Law and the Trial of Christ." Bibliotheca Sacra 135:540 (October-December 1978):323-32.

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Pentecost, J. Dwight. "The Biblical Covenants and the Birth Narratives." In Walvoord: A Tribute, pp. 257-70. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

_____. The Parables of Jesus. Grand Rapids: Zondervan Publishing House, 1982.

_____. The Words and Works of Jesus Christ. Grand Rapids: Zondervan Publishing House, 1981.

Plummer, Alfred. A Critical and Exegetical Commentary on the Gospel According to St. Luke. International Critical Commentary series. Edinburgh: T. & T. Clark, 1922.

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Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

Schurer, Emil. A History of the Jewish People in the Time of Jesus Christ. Clark's Foreign Theological Library series. 6 vols. Translated by John Macpherson. Edinburgh: T. & T. Clark, 1895-1905.

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Stanton, G. N. Jesus of Nazareth in New Testament Preaching. Society for New Testament Studies Monograph Series 27. London: Cambridge University Press, 1974.

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Strugnell, J. "Amen I say unto you' in the Sayings of Jesus and in Early Christian Literature." Harvard Theological Review 67 (1974):177-90.

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Talbert, Charles H. Literary Patterns, Theological Themes and the Genre of Luke-Acts. Society of Biblical Literature Monograph Series 20. Missoula, Mont.: Scholars Press, 1974.

_____. "The Lukan Presentation of Jesus' Ministry in Galilee." Review and Expositor 64 (1967):485-97.

_____. "Prophecies of Future Greatness: The Contribution of Greco-Roman Biographies to an Understanding of Luke 1:5-4:15." In The Divine Helmsman: Studies on God's Control of Human Events, Presented to Lou H. Silberman, pp. 129-41. Edited by James L. Crenshaw and Samuel Sandmel. New York: Ktav Publishing House, 1980.

_____. Reading Luke: A Literary and Theological Commentary on the Third Gospel. New York: Crossroad Publishing Co., 1982.

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_____. The Narrative Unity of Luke-Acts: A Literary Interpretation. Vol. 1: The Gospel according to Luke. Philadelphia: Fortress Press, 1986.

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Theological Dictionary of the New Testament. Edited by Gerhard Kittle. S.v. "daimon," by W. Foerster.

_____. S.v. "hepta," by K. H. Rengstorf.

_____. S.v. "makarios," by F. Hauck and G. Bertram.

_____. S.v. "nestis," by J. Behm.

_____. S.v. "pais," by Albrecht Oepke.

_____. S.v. "paristemi, paristano," by Bo Reicke.

_____. S.v. "pascha," by Joachim Jeremias.

_____. S.v. "stole," by Ulrich Wilckens.

Thompson, G. H. P. "Called -- Proved -- Obedient." Journal of Theological Studies NS11 (1960):1-12.

_____. St. Luke. New Clarendon Bible series. Oxford: Clarendon Press, 1972.

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Winter, P. "Nazareth' and Jerusalem' in Luke chs. 1 and 2." New Testament Studies 3 (1956-57):136-42.

Witherington, Ben III. Women in the Ministry of Jesus: A Study of Jesus' Attitudes to Women and Their Roles as Reflected in His Earthly Life. Society for New Testament Studies Monograph Series 51. Cambridge: Cambridge University Press, 1984.

Yamauchi, Edwin M. "The Daily Bread Motif in Antiquity." Westminster Theological Journal 28 (1965-66):147-56.

Yancey, Philip. Disappointment with God. Grand Rapids: Zondervan Publishing House, 1992.

Yates, Gary. "The Use of Isaiah 61:1 (and 58:6) in Luke 4:18-19." Exegesis and Exposition 2:1 (Summer 1987):13-27.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "Coins," by Gleason L. Archer.

_____. S.v. "Demon, Demoniac, Demonology," by R. K. Harrison.

_____. S.v. "Diseases of the Bible," by R. H. Pousma.

_____. S.v. "Samaritans," by J. L. Kelso.

_____. S.v. "Quirinius," by E. M. Blaiklock.

Zuck, Roy B. "How Jesus Responded to Questions." In Integrity of Heart, Skillfulness of Hands, pp. 108-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

St. Luke was a physician, a native of Antioch, the metropolis of Syria, and well skilled in the Greek language, as his writings sufficiently evince. In some ancient manuscripts, he is called Lucius, and Lucanus. Some conjecture that he was at first a Gentile and a pagan, and was converted by the preaching of St. Paul, at Antioch; others, that he was originally a Jew, and one of the seventy-two disciples. Sts. Hippolitus and Epiphanius say, that hearing from our Lord these words, he that eateth not my flesh, and drinketh not my blood, is not worthy of me, he withdrew, and quitted our Saviour, but returned to the faith at the preaching of St. Paul. But to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) We have sent also with him (Titus) the brother, whose praise is in the gospel, through all churches: and again, Luke, the most dear physician, saluteth you: (Colossians iv.) and, only Luke is with me. (2 Timothy iv.) Some are of opinion that as often as St. Paul, in his Epistles, says according to my gospel, he speaks of the Gospel of St. Luke. This evangelist did not learn his gospel from St. Paul only, (who had never been with our Lord in the flesh) but from the other apostles also, as himself informs us in the beginning of his gospel, when he says, according as they have delivered them unto us; who, from the beginning, were eye-witnesses, ( Greek: autoptai ) and ministers of the word. His gospel, therefore, he wrote as he heard it; but the Acts of the Apostles, from his own observations; and both, as some believe, about the same time in which his history of the Acts finishes, towards the year of Christ 63. But the received opinion now is, that St. Luke wrote his gospel in Achaia, in the year 53, ten years previously to his writing of the Acts, purposely to counteract the fabulous relations concerning Jesus Christ, which several persons had endeavoured to palm upon the world. It does not appear, as Calmet observes, that he had ever read the gospels of St. Matthew and St. Mark. ... He chiefly insists in his gospel, upon what relates to Christ's priestly office; hence the ancients gave, of the four symbolical representations, mentioned in Ezechiel, that of the ox, or calf, to St. Luke, as an emblem of sacrifices. He lived 84 years in the state of celibacy, was crucified at Elœa, in Peloponnesus, near Achaia, and was buried in the church of the apostles, at Constantinople, to which city his remains were translated, together with those of St. Andrew and St. Timothy, in the year 357, by order of the emperor Constantius. When this church was repaired, by an order of Justinian, the masons found three wooden chests, in which the bodies of these saints were interred. Baronius mentions, that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, in the year of Christ 586. St. Luke writes purer Greek than any of the other hagiographers; yet many Syriac words, and turns of expressions, occur in both his gospel and Acts of the Apostles; some also that imitate the genius of the Latin tongue. He cites Scripture according to the Septuagint, and not after the Hebrew text. St. Paul, in his Epistles, generally quotes the gospel in a manner the most conformable to St. Luke, as may be seen in the following instances; 1 Corinthians xi. 23. and 24. chap. xv. 5. The Marcionites would only receive the gospel of St. Luke, and from this they retrenched the first two chapters, with regard the birth of Jesus Christ, and only admitted ten of St. Paul's Epistles, as Tertullian and St. Epiphanius have remarked. Marcion embraced the errors of Cerdon: to these he added others, the offspring of his own brain. He began to disseminate his novel opinions at Rome, about the year of Christ 144. He could not bring himself to believe how a spirit, such as the human soul, could be shut up in a body, be subject to ignorance, to weakness, to pain; nor in what manner, or for what end, the great and good Lord, the Creator of spirits, could have thus degraded them. Revelation, which teaches us the fall of the first man, did not appear to the Marcionites, to solve the difficulty, since the first man was composed of a spiritual soul and a terrestrial body; they, moreover, imagined that an all-good, an all-powerful God, ought to have prevented the fall of man. No wonder then, that they refused to adopt the first two chapters of St. Luke, which contain the miraculous births of Jesus and his precursor [John the Baptist]; as also sundry texts of the very scanty portions of holy Scriptures which their party chose to retain. But what does this shew? that tradition, in the first instance, must be admitted, to inform us what is authentic scripture; and, secondly, an infallible Church-authority, to inform us what is the genuine interpretation of the genuine text. Without the assistance of apostolical tradition and Church-authority, could any Seeker (even with the assistance of Brown's Self-interpreting Bible, in 2 vols. 4to.) rest secure, that he properly understood the disputed points of holy writ; that his, and no other interpretation, was the genuine sense of these mysterious words, when he was informed that by far the greater part of learned societies, and learned individuals, gave a widely different interpretation to the same texts. This freedom of expounding Scripture, by unassisted reason and private spirit, was the first germ of the daily increasing spread of sects and heresies; this is the nucleus, which, after enveloping itself like the comet, in much nebulous obscurity, terminates in a fiery tail, of portentous magnitude, the ruinous effects of which can only be prevented by a speedy return to first principles, apostolical tradition, and Church-authority.

====================

Gill: Luke (Book Introduction)

INTRODUCTION TO LUKE

The writer of this Gospel, Luke, has been, by some, thought, as Origen ^a relates, to be the same with Lucius, mentioned in Rom 16:21, but he seems rather to be, and without doubt is, Luke the beloved physician, who was a companion of the Apostle Paul in great part of his travels in the Gentile world: he came with him to Jerusalem, and from thence accompanied him to Rome, and continued with him when in prison, and was with him to the last; see Act 16:10, &c. Col 4:14. Jerom ^b, and others, say, he was a physician of Antioch in Syria; where it may be the Apostle Paul met with him, and might be the happy instrument of his conversion; so that he seems to be, by nation, a Syrian, as Jerom ^c calls him. Grotius thinks his name is Roman, and that it is the contraction of Lucilius. It is not an Hebrew name, but might be in common use in Syria; for though the Jews reckon owqwl, "Lukus", among foreign names, yet say ^d a it was a very illustrious one, and well known to them, as it may well be thought to be if Syriac, the language being spoke by them: and many Jews lived in Syria, and particularly in Antioch. Some say that this Gospel was written by the advice, and assistance, and under the direction of the Apostle Paul, as the Gospel according to Mark was by that of Peter; though the following preface does not seem so well to accord with this. Eusebius says ^e that it was the sense of the ancients, that whenever the Apostle Paul makes mention of his Gospel, he intends this according to Luke. The time of the writing of it is not certain; some say it was written in the fifteenth year after the ascension of our Lord; others in the twenty second; and others in the twenty seventh. It is commonly thought to have been written after the Gospels of Matthew and Mark, according to the order in which it stands; but this is rejected by some learned men, who rather think that Luke wrote first of all: and indeed, there are some things in his preface which look as if there had not, as yet, been any authentic account published, at least which was come to the knowledge of this evangelist. The place where he wrote it is also uncertain. Jerom says ^f, he wrote it in the parts of Achaia, perhaps at Corinth: according to the titles prefixed to the Syriac and Persic versions, he wrote it in Alexandria: the former of these runs thus;

"the Gospel of Luke, the Evangelist, which he spake and published in Greek in Alexandria the great.''

And the latter thus;

"the Gospel of Luke, which he wrote in the Greek tongue in Alexandria of Egypt.''

However, it is agreed on all hands, that it is genuine, and of divine inspiration. Eusebius ^g relates, that it was affirmed by some, that this Gospel, together with those of Matthew and Mark, were brought to the Apostle John, who approved of them, and bore witness to the truth in them.

College: Luke (Book Introduction)

FOREWORD

"Many have undertaken" to write commentaries on the Gospel of Luke, and a large number of these are very good. "It seemed good also to me" to attempt to place in the hands of a popular audience the best of recent scholarship in an easily readable form. My prayer will have been answered if those without specialized training are able to come to a deeper understanding of Luke's message as a result of these efforts.

My debt to those who have written before me will be demonstrated throughout the commentary. I am equally indebted to many who have spent hours reading and making suggestions which have vastly improved my work. To my student assistant, Meg Grandstaff; to my mother, Peggy Black; and to my colleagues, Terry Briley, Brandon Fredenburg, and Gary Holloway, I can only say, "Thank you" and "I owe you one." I must also thank Lipscomb University for the Faculty Summer Grant which gave me the summer of 1996 to work on the book.

My greatest gratitude goes to Margo, Sara, Jessica, and Allison, who have tolerated too many hours taken away from them. They fill all my days with joy, and I must ask with Elizabeth (Luke 1:43), "Why am I so favored" to be their husband and father?

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

This commentary is written for serious students of the New Testament, including Bible class teachers, preachers, college students, and other motivated readers. The reader need not be acquainted with the Greek language or scholarly tools and methodology. The single goal of the present commentary is to place modern readers into the shoes of the first readers of Luke's Gospel. Two questions have been constantly asked: What did Luke want his readers to grasp as he penned each section? And what did he want them to believe and to do after they had read the whole? My assumption is that the Gospel of Luke was written for us but not directly to us. Since it was originally written for a people of a different culture almost two thousand years ago, we must attempt to understand it as they understood it in order to be faithful to Luke's intent.

Luke wrote in order to encourage active faith in Jesus, and he did so through the use of narrative literature. To put it differently, Luke has written to tell his readers what to believe, what reasons there are for believing, and what it means to live as a believer. To make his case he has chosen to tell a story, a literary form with few imperatives and exhortations directly to the reader. Since narratives teach indirectly, the reader must learn to "read between the lines" in order to grasp the message.

I have therefore taken a literary and theological approach in this commentary. I believe that Luke has given many clues regarding his intent and that a proper reading will discover that intent. Put simply, his method is to tell the story of Jesus, highlighting those aspects of the story which his readers need most to hear. He has woven many themes into the plot which begins with the birth and ends with the death and resurrection of Jesus. To understand his message, then, the reader must read the whole, paying close attention to the plot and the characters and to the many repeated themes. Therefore I am more concerned with Luke's message in any given story than I am with the attempt to discover how his source(s) told the story. Similarly, I am more concerned with the reasons for Luke's references to various events than I am with our ability to confirm the historicity of those events.

For each episode or section in Luke's Gospel, we will be concerned first with any terms, customs, institutions, places, and beliefs which might be unfamiliar to the modern reader. We will therefore offer brief introductions to Herod Antipas, first-century eating customs, messianic beliefs, and dozens of other matters with which Luke's readers would already be familiar. Our second and most important concern will be to discover the function of each section in the larger story. Does it further the plot, teach a lesson on what it means to be a disciple, encourage deeper faith, or function in some other way?

A third feature of the present commentary is the attempt to summarize Luke's teaching on a variety of topics. Luke had several areas of special concern, evidenced by his dealing with them again and again. The reader will find in the table of contents a list of one- or two-page treatments of special topics such as women, the poor, the Law, the Holy Spirit, prayer, the kingdom of God, and many others.

A final special interest (to be explained further in the introduction below) is the effort to relate the Gospel of Luke to its companion volume, the book of Acts. The reader gains inspired insight into what Luke thinks about the teachings of Jesus when he or she sees Jesus' disciples in Acts carrying out those teachings. We will regularly look ahead to Acts to understand what Jesus means in the Gospel of Luke.

I am greatly indebted to the fine commentaries on Luke's Gospel by Johnson, Nolland, Stein, and Tiede. These works, which have different purposes and perspectives, have been tremendously helpful in my writing. I have tried to footnote them when appropriate. However, having used them for several years, I am no longer sure whether many ideas are my own or borrowed from them. I recommend these four commentaries to the reader who wants more than I have provided herein. I have directed the reader to Stein's work more than the others, because his will prove easiest to understand for the nonspecialist.

AUTHORSHIP

The Gospel of Luke is anonymous. Like the other three Gospels, it makes no claim regarding authorship. However, from the late second century until the 19th, no one seems to have questioned that Luke the physician wrote Luke and Acts.

The Third Gospel was known as "The Gospel of Luke" by at least the late second century in order to distinguish it from the other three. It is impossible to know just why the early church attributed the book to Luke. Some would argue that he indeed wrote the book, and that his name was therefore associated with it from the beginning. Others argue that early Christians derived its authorship from evidence within the book of Acts (to be discussed below).

Supporting this early tradition are the Muratorian Canon (A.D. 170-180), Irenaeus (late 2nd century), the earliest actual copy of the Gospel (Bodmer Papyrus XIV, 175-225), an ancient Prologue to the Gospel written against the heretic Marcion (late 2nd), Tertullian (207-208), and later Origen (254), Eusebius (303), and Jerome (398). Such is the external evidence for Lukan authorship, and it is quite strong.

The internal evidence is also strong, and it comes from volume two, the book of Acts. There the author uses the first person plural pronoun ("we") in narrating the events in the life of Paul on three occasions (16:10-17; 20:5-15; 21:1-18; 27:1-28:16; often called the "we-passages" of Acts). These sections imply that the author was with Paul in Asia Minor, Macedonia, Judea, on the Mediterranean, and in Rome.

This of course does not point directly to Luke, but it does encourage some detective work on the part of the reader. Who was with Paul during these times? Paul's letters and Acts suggest a number of traveling companions (see the relevant portions of Acts and especially Col 4, Phlm, and 2 Tim 4). When one eliminates those whom the author mentions by name in Acts, and if one assumes that the author of Luke-Acts was a Gentile (see below), Luke emerges as the most likely author, given the strong weight of tradition.

Given strong external and internal evidence for Lukan authorship, one may wonder why much of contemporary scholarship rejects the notion entirely. The answer is based on internal evidence which is said to disallow Lukan authorship. Quite simply, the book of Acts presents a view of Paul the Christian who appears to be quite different from the Paul who wrote the letters, especially Galatians. The book of Acts does not cite or even mention Paul's letters. More significantly, it is argued that the theological portrait of Paul in Acts could not have been painted by a companion of Paul. Luke's portrait is especially problematic with regard to Paul's stance on keeping the Law. We must admit that it is somewhat surprising when Paul, who wrote that, "All who rely on observing the Law are under a curse," (Gal 3:10), consistently upholds the Law in Acts. Most notably, James in Acts 21:24 encourages Paul to help the four men under a vow in order to show that "you yourself are living in obedience to the Law."

At the risk of oversimplifying a very complex discussion, several points should be noted. First, we should admit and not apologize for the fact that Luke and Paul have very different agendas in writing their works. This has necessarily influenced which events they narrate and what they emphasize theologically. Paul is writing for churches in crises and tends to address only those areas where the church in question needs instruction. Luke on the other hand writes in order to show the unity within the early church and therefore stresses that which all churches shared. So Paul in Galatians writes against Judaizers (those who want Gentiles to keep the Law), whereas Luke writes to Gentiles who may not have enough understanding or appreciation of the Jewish heritage of Christianity. The difference may well be one of audience and perspective rather than theological position. One should remember that Paul in his letters does write that his policy is, "To the Jews I became like a Jew," and, "To those under the Law I became like one under the Law" (1 Cor 9). In other words, Luke in Acts may be showing a side of Paul that the letters largely do not show: Paul customarily lived as a Jew, especially around Jews.

Efforts to argue that the Third Gospel demonstrates that its author was a doctor have been abandoned today. Hobart argued that the sheer number of healing stories and the vocabulary demonstrated that Luke was a physician. However, Cadbury later refuted these claims by proving that Luke showed no more "medical" language than other educated writers of his day. Of course, the healing stories and "medical" vocabulary are consistent with authorship by a physician. They simply do not prove it.

While it can never be proven absolutely, I have taken the view that Luke, the companion of Paul, wrote Luke and Acts. This is largely because I accept the "we-sections" at face value. The author intended to represent himself as a companion of Paul, and the best candidate is Luke. However, we still know very little about our author, because the New Testament says little about Luke. What can be known about this author other than that he was a companion of Paul (Acts 16-28), a physician (Col 4:14), and a Gentile (Col 4:11)?

We actually learn more about Luke from his writing than from other sources. First, he was not an eyewitness to the ministry of Jesus (1:1-4). He got his information from "eyewitnesses and ministers of the word." Second, he was a man of some education, as is clearly evidenced by his learned Greek (see esp. 1:1-4) and his ability to imitate the style of the Greek Old Testament. Third, he does appear to have been a Gentile. While this cannot be proven with certainty, his references to "the Jews" probably imply that he was not one of them, especially the reference to "their language" in Acts 1:19. This is, of course, consistent with the statement of Colossians 4:14 (which implies that Luke was a Gentile). Fourth, he was thoroughly conversant with the Scriptures. Although he has been called a Gentile writing to Gentiles, we must not overlook his constant references to every section of the Old Testament (esp. Psalms), his overriding fulfillment theme, and his great concern to show that all of his Jewish characters continue to observe the Law of Moses (even those who become Christians). This Gentile, for example, is the only Gospel writer who tells us of Jesus' circumcision on the eighth day, of Mary's purification on the fortieth day, of the disciples' observance of the Sabbath "according to the commandment" after the death of Jesus (24:1), and of Paul's taking vows (18:18) and participating in the sacrificial system long after becoming a Christian (Acts 21). Perhaps Luke had for some time been a "God-fearer," a Gentile who worshiped God, appreciated Judaism, and attended the synagogue. God-fearers are an important group in Acts who very often become Christians (see 13:16; 16:14; 18:7).

Fortunately, we need not know the author's name to interpret his narrative. In fact, the narrative tells us much more about the author than any theory about the author tells us about the narrative.

DATE

It is fortunate also that the interpreter need not know the date of Luke's writing, because no one knows exactly when it was written. Though some argue that Luke wrote his Gospel long before he wrote Acts, there are many reasons to think the two volumes were written at the same time. If so, the Gospel was written after A.D. 60-62, the date of Paul's imprisonment in Acts 28. Thus the earliest possible date for Luke's Gospel is 62. A few scholars argue that Luke must have written at that time, and that this accounts for the abrupt and frustrating (did Paul live or die?) ending of Acts. Most, however, believe that Luke had other reasons than lack of information for ending Acts as he did. I concur with those who think Luke had simply accomplished his purpose in Acts 28. He wrote to give an account of the spread of the gospel from Jews (only) in Jerusalem to Gentiles (predominantly) in Rome. He did not intend to give a biography of Paul.

Most argue that Luke had to have been written after Mark, because, in their opinions, Luke used Mark's Gospel in writing his own. However, this opinion is not universally accepted; and even if it were, one then has to answer the equally difficult question, When was Mark written? On the other hand, Luke 1:1 does suggest that Luke was probably written relatively late among early Gospels.

Many would argue that the earliest date of writing must be at least A.D. 70 on the basis of likely allusions to the destruction of Jerusalem. Of course, Jesus alludes to the coming destruction of Jerusalem in the first two Gospels as well as in Luke. However, in Luke Jesus says, "When you see Jerusalem surrounded by armies," (21:20) instead of, "When you see 'the abomination that causes desolation' standing where it does not belong," (Mark 13:14). Many believe that this more specific language suggests that Luke was looking back at the destruction and interpreting for his audience the meaning of Jesus' statement. This is likely, but it is far from certain.

The latest possible date for the writing of Luke's Gospel would be the first allusion to it in other literature. But even that is difficult to determine because allusions are notoriously difficult to ascertain. It could be 1 Clement (95-96), Ignatius (110), Polycarp (135), or 2 Clement (clear allusion but uncertain date, anywhere from 120-170).

The evidence tends to point to the period of A.D. 65-85 for the composition of the Gospel of Luke. Some might like to be more exact, but it matters little for the interpretation of Luke's work.

AUDIENCE

As suggested above, the Gospel of Luke appears to be addressed to Gentile Christians. Though Theophilus is the named recipient and was certainly an intended reader, Luke undoubtedly wrote for a much larger audience. Just as modern "letters to the editor" are meant for the larger public, so was Luke's work. Numerous hints within the work point to a larger audience which is predominantly Gentile. The most important are these: (1) He relates his work to a Greco-Roman literary tradition (1:1-4). (2) He dedicates the work to Theophilus, most likely a Gentile. (3) He is profoundly interested in the Gentile mission. (4) He uses Greek and Roman terms when other Gospel writers use Hebrew ("teacher" for "rabbi;" "lawyer" for "scribe;" "Skull" for "Golgotha"). (5) He refers to the Jews in the third person.

Most agree that the original readers were Christian and that Luke-Acts is intended to build up faith rather than help create it. This is perhaps more difficult to prove, but two factors seem to lead in this direction. First, it appears that the named reader, Theophilus, had already heard the story (1:4). Second, there are simply too many matters left unexplained which would have been far too confusing for the non-Christian. Almost every episode assumes that Luke's readers had a basic knowledge about Jesus and that Luke writes to provide certainty and various additional details.

PURPOSE

Luke tells us his purpose in Luke 1:4: he wants Theophilus to have "certainty" regarding the things he has been taught. This statement is at the same time helpful and ambiguous. On the one hand, it suggests that Luke is written with a quasi-apologetic motive. What it does not tell us, on the other hand, is in what area(s) his readers needed certainty. Did they simply need to be assured of the historicity of the events narrated? Or is it possible that they needed certainty regarding their own position before God? Or could it be that they needed certainty that God was behind all of the events they had heard about and witnessed? Might it even mean that they needed certainty about the proper response to the gospel message?

Luke's purpose has been called apologetic (to defend Christianity to Rome, or, in another sense, to defend God's actions), evangelistic (to engender faith among non-Christians), anti-heretical (to combat Gnosticism), and didactic (to teach Christians what to believe and how to act), to name only the most commonly suggested. In light of the many credible suggestions offered by scholars, we should be very careful about settling upon one purpose. The question of Luke's purpose must be answered by looking not only at Luke's Gospel but also at the Acts of the Apostles, and it can only be answered with reference to the themes which keep recurring throughout both volumes.

Perhaps it is best to suggest that Luke-Acts was written primarily for Gentiles who needed "assurance" in a number of areas, both historical and theological. Perhaps they did need the account of a careful and educated historian to give them confidence that events they heard about had actually occurred. There also may have been some among them who had not yet decided to become Christians. Most likely those who were Christians needed Luke to explain how God had kept his promises to the Jews in light of the fact that there seemed to be fewer and fewer Jews among those being converted. Probably these same Gentile Christians simply needed to understand better their own place in God's plan. And surely these readers, whoever they were, needed to be reminded that being Christian meant sharing possessions, undergoing persecution, welcoming the outcast, serving one another, and generally walking as Jesus walked.

LUKE AND ACTS

Eighteen hundred fifty years ago it was apparent that Luke's first volume was very much like the works of Matthew and Mark. At that time the Gospel was placed beside its peers in the New Testament. John, assumed to be the last Gospel written, was placed between Luke and Acts, and the two works by Luke have been separated ever since. While everyone acknowledges that one author wrote both, few have truly noted the import of that fact. Luke wrote not two independent documents, but a two-volume story, as he well explains.

When Luke is read along with Acts, Acts reads quite differently. No longer do we have the self-contained story of the spread of the Gospel from Jerusalem Jews to Roman Gentiles. We have nothing less than the story of Jesus, from his ministry in Galilee to his death and resurrection in Jerusalem to his continuing ministry in the Mediterranean world.

In the tradition of the Restoration Movement it has long been argued that the book of Acts provides a pattern for the later church. My thesis is that there is indeed an intended pattern in Acts, but the pattern is not rooted primarily in the practice of the early church. The pattern is that established by Jesus. Quite simply, the early church does what Jesus did and what Jesus commanded it to do. In fact, Luke insists that it is still Jesus who is carrying out his ministry through the church. In Acts 1:1 when Luke writes of the former book in which he "wrote about all that Jesus began to do and to teach," what he implies is that Acts will narrate what Jesus continues to do and to teach.

This is especially clear in certain passages: it is Jesus himself who calls Paul on the road to Damascus in Acts 9. Later in that chapter Peter says, "Aeneas, Jesus Christ heals you." In Acts 16:7 Paul and his companions attempt to enter Bithynia, "but the Spirit of Jesus would not allow them." And in 18:9 Jesus himself speaks to Paul, encouraging him to have no fear. It should also be noted that Jesus had already said in Luke 21:15, "I will give you words and a wisdom that none of your opponents will be able to withstand." It is clear, of course, that in Acts Jesus is at the right hand of God, but he is active and very much in control as he directs the new movement through his Spirit. Jesus is so bound up with his church that he can tell Paul in 9:5, "I am Jesus whom you are persecuting."

Consider the following parallels or "patterns" in the ministry of Jesus and that of the early church:

(1) Luke shows Jesus praying at nearly every major event (baptism, choosing disciples, confession, transfiguration, Gethsemane, and on the cross). The early church does the same (waiting before Pentecost, choosing Matthias, Peter before going to Cornelius, sending Paul, healing, and many others).

(2) In Luke Jesus is empowered when the Holy Spirit descends upon him at his baptism. Only then does he begin his ministry of preaching and healing (3:22; see 1:35; 4:1). In Acts the apostles are told to wait until they are baptized with the Holy Spirit (1:5, 8). After the Spirit descends upon them (2:4), they also do signs and wonders and preach, just as did Jesus. All the major characters in Acts, like Jesus, are said to be filled with the Holy Spirit (Peter - 4:8; Stephen - 6:5; Paul - 13:9, and dozens of other references to the guidance of the Spirit).

(3) In Luke Jesus performs various miracles as part of his ministry. The church leaders in Acts not only perform miracles - they perform miracles which are remarkably similar to those of Jesus. For example, just as Jesus heals the mother-in-law of Peter who had a fever (Luke 4:38), Paul heals the father of Publius, who also had a fever (Acts 28:8). Just as Jesus casts out unclean spirits (Luke 4:36; 6:18, etc.), so do Peter (Acts 5:16), Philip (8:7), and Paul (16:18; 19:13). Jesus heals the lame (Luke 7:22), as do Peter and John (Acts 3:2), Philip (8:7), and Paul (14:8-10).

(4) The message of Jesus and that of the leaders in Acts is the same, emphasizing the kingdom of God (30 times in Luke; see Acts 1:3; 8:12; 14:22; 19:8; 20:25; 28:23), repentance, and forgiveness of sins. Jesus and the apostles on occasion even use the same Old Testament texts, such as Psalm 110 (Luke 20:42; Acts 2:34).

(5) Jesus suffers at the hands of his own people and the Gentiles, and so do the disciples. Of course, Jesus predicted that they would (12:11-12; 21:12-14). Jesus teaches in the synagogue at Nazareth and is rejected and almost killed. The same will happen on numerous occasions in Acts, as Paul enters synagogue after synagogue, only to be eventually rejected. Suffering is especially the lot of Paul, whose story Luke parallels in detail with that of Jesus. The journeys to Jerusalem and treatment there of both Jesus and Paul occupy the large final sections of Luke and Acts. In 18:32 Jesus announces that he "will be delivered to the Gentiles." In Acts 21:11, speaking of Paul the prophet Agabus predicts that the Jews will "deliver him into the hands of the Gentiles." Of Jesus, Luke later records that the people "all cried out together, 'Away with this man,'" and of Paul Luke writes, "for the mob of the people followed, crying, 'Away with him!'" Both Jesus and Paul face Jewish accusers, including the High Priest; both appear before Herodian princes as well as Roman procurators; and both are said to be innocent by the Roman leaders.

The Jesus/Stephen parallels are even more obvious. Both are full of the Holy Spirit; both are recipients of wisdom, grace and power; both do signs and wonders; both are led to the council, the eyes of whose members are fixed on them; both are cast outside the city; both pray that God will forgive their accusers; both commit their spirits to God; both are killed; and both are buried by devout persons.

(6) There are also many examples of the apostles obeying the directives of Jesus (Luke 6:22-23: "rejoice [when people persecute you] in that day and leap for joy"- see Acts 5:41; Luke 9:5: "shake the dust off your feet . . . as a testimony against them"- see Acts 13:51; 18:6). In fact, the entire plan of Acts was commanded by the risen Jesus in Acts 1:8, where he says, "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

One of the most important areas in which the church in Acts carries out the teaching of Jesus is that related to wealth and poverty. In Luke as in no other Gospel Jesus encourages the sharing of possessions and condemns the greedy and selfish. Many of these stories and sayings appear only in Luke: Zacchaeus; the rich man and Lazarus; "blessed are you poor;" the parables about inviting the poor, lame, maimed, and blind; the dishonest steward; and the command to all of the disciples, "sell your possessions and give alms." It is not surprising, then, that Acts contains many examples, both positive and negative, of the use of possessions in the early church: the selling of possessions for the needy in chapters 2 and 4; the generosity of Barnabas, Dorcas, Paul, and the Antioch church; and the negative examples of Ananias and Sapphira, Simon the Sorcerer, Felix, and Judas (who bought a field with his money (1:18), over against Barnabas, who sold a field in Acts 4:36).

Having argued this case, it would be a mistake to suggest that Luke had no notion of the church of his day being like the church which he writes about - he surely did. But the goal is not to replicate the church of the earliest decades; it is rather to be like Jesus, and the picture of a church that looked like Jesus could only further that goal. The intent may be very much like that of Paul, who tells the churches, "Imitate me as I imitate Christ." Paul knows the advantage of giving his readers an example which is easily grasped and will lead them toward the goal. Yet he also knows quite well that he has not yet reached the goal (Phil 3:12-13), and he never makes the imitation of himself the primary goal. Luke seems to have the same intent in Acts: the early church is well worthy of imitation, insofar as its members imitate Christ.

This commentary will be written from this perspective. The best commentary on Acts is the Gospel of Luke. And conversely, Luke has made clear what Jesus' statements mean in a later generation. Therefore, to read Acts is to read an inspired commentary on the Gospel of Luke. We will refer to Luke's two-volume work as "Luke-Acts."

HISTORY AND THEOLOGY

Luke has been accused often of being careless as a historian, at least by modern standards. His treatment of the census under Quirinius (Luke 2), the rebellion under Theudas (Acts 5), and several other matters have led many to argue that Luke is a better theologian than historian. While the present commentary cannot look in detail at these matters (there will be brief comments in the appropriate sections), one should keep in mind several things. First, there are many matters about which we will never have enough information to make a final judgment. However, the silence of extrabiblical sources should never be taken as proof that an event never occurred. Secondly, each passage must be evaluated independently. The number of cases in which Luke is clearly out of step with other ancient sources is very small, and those sources always had their own agenda, just as did Luke. Thirdly, most would concede that Luke proves to be accurate when there is sufficient evidence with which to compare his writing. Luke has obviously gone to great lengths in order to have accurate information on John the Baptist and on rulers in Judea and Galilee. Considering the large number of events and people in his narrative, the surprising thing is that there are not more alleged historical inaccuracies. There can be little doubt that Luke went to much trouble to ensure accuracy. Luke is both historian and theologian.

SOURCES

Luke got his information from various sources, as he tells us in 1:1-4. However, we do not know for certain the identity of any of these. Most scholars think that Luke (and Matthew) are somehow dependent on the Gospel of Mark. I have made no such assumption in this commentary. While there is undoubtedly some advantage in knowing any writer's sources, there is no final proof for any theory regarding the relationships between the Gospels. I have, however, made two assumptions about Luke's Gospel. First, I believe it to be inspired and thus completely reliable. Second, I believe that Luke had a great deal of information about Jesus from which to choose and that we gain a great deal by simply comparing what Luke wrote to what other Gospel writers wrote. In other words, Luke has selected and adapted his material, and while we do not have access to all the information he had at his disposal, we will learn a great deal through a comparative reading.

THEMES

There may be no clearer insight into Luke's purpose than that gained by examining those themes which recur with some frequency in Luke-Acts. Narrative writers express what their readers need most by returning to a point again and again. When looked at from this perspective, Luke has many concerns. It is clear that he has much to tell his readers, and there can be no more effective way for them to hear it than from the lips of Jesus. The following list is far from exhaustive, but it at least will steer the reader into some of those areas which apparently were close to Luke's heart. The following topics receive special attention in the commentary at the place where Luke first mentions them (see p. 11 for page numbers). They are listed here in order to give the reader a preview of some of Luke's major themes and in order to show the reader where to look in the commentary for more information.

Anti-Semitism Parables Baptism Pharisees Destruction of Jerusalem Poor and Rich and End of Time Prayer Forgiveness and Grace Prophet Theme Fulfillment of Scripture Repentance Holy Spirit Sadducees Kingdom of God Samaritans Law Son of Man Messiah Table Fellowship Miracles and Sign-Seeking Tax Collectors Outcasts and Untouchables Women

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

Traditional introductory questions are being given less attention today than they were a generation ago. The reason is twofold. First, it is very difficult to give "sure" answers to many questions of introduction. The evidence is often insufficient to offer more than probabilities, and what is "probable" is evaluated differently by every scholar. Second, the interpretation of many New Testament works and especially the Gospels is not significantly aided by having answers to most of these questions. For example, knowing that the author of Luke was the companion of Paul does not change the understanding of any passage in the Gospel. Similarly, knowing the date aids interpretation very little. The following commentary does not assume sure answers to any of these questions for its interpretation.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

Charlesworth, James H., ed. The Old Testament Pseudepigrapha , 2 vols. Garden City, NY: Doubleday & Co., 1983, 1985.

Danby, Herbert. The Mishnah . Trans. from the Hebrew with Introductory and Brief Explanatory Notes. London: Oxford University Press, 1933.

Epstein, I., ed. The Babylonian Talmud . London: Soncino Press, 1935-48.

Freedman, H., and Maurice Simon, eds. Midrash Rabbah . London: Soncino Press, 1939-.

Loeb Classical Library. Cambridge, MA: Harvard University Press; London: Heinemann.

Martínez, Florentino García. The Dead Sea Scrolls Translated: The Qumran Texts in English . Trans. Wilfred G.E. Watson. Leiden and New York: E.J. Brill, 1994.

SECONDARY SOURCES

Bock, Darrell. Luke . Baker Exegetical Commentary on the New Testament. 2 vols. Grand Rapids: Eerdmans, 1995-96.

Craddock, Fred B. Luke . Interpretation. Louisville: John Knox, 1990.

Danker, F.W. Luke . Proclamation Commentaries, 2nd ed. Philadelphia: Fortress, 1987.

Ellis, E.E. The Gospel of Luke . New Century Bible, 2nd ed. Grand Rapids: Eerdmans, 1974.

Evans, Craig A. Luke . New International Biblical Commentary. Peabody, MA: Hendrickson, 1990.

Fitzmyer, Joseph A. The Gospel according to Luke . Anchor Bible 28, 28A. 2 vols. Garden City, NY: Doubleday, 1981, 1985.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels . Downers Grove, IL: InterVarsity, 1992.

Jervell, Jacob. Luke and the People of God . Minneapolis: Augsburg, 1972.

Johnson, Luke T. The Gospel of Luke . Sacra Pagina 3. Collegeville, MN: Liturgical Press, 1991.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text . The New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Morris, Leon. Luke . Revised edition. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

Nolland, John. Luke . Word Biblical Commentary, vols. 35A, 35B, 35C. Dallas: Word Books, 1989, 1993.

O'Toole, Robert F. The Unity of Luke's Theology: An Analysis of Luke-Acts . Good News Studies 9. Wilmington, DE: Michael Glazier, 1984.

Stein, Robert H. Luke . The New American Commentary 24. Nashville: Broadman, 1992.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation . Vol. I: The Gospel According to Luke. Philadelphia: Fortress, 1986.

Tiede, David L. Luke . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1988.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

A Codex Alexandrinus (5th century A.D.)

B Codex Vaticanus (4th century A.D.)

D Codex Bezae (5th-6th century A.D.)

⁶⁹ Papyrus 69 (3rd century A.D.)

⁷⁵ Papyrus 75 (early 3rd century A.D.)

-College Press New Testament Commentary: with the NIV

College: Luke (Outline)

OUTLINE

There is general agreement among serious students of Luke's Gospel regarding its structure.

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

III. The Preparation for Jesus' Ministry 3:1-4:13

IV. Jesus' Ministry in Galilee 4:14-9:50

V. Jesus' Journey to Jerusalem 9:51-19:27

VI. Jesus' Ministry in Jerusalem 19:28-21:38

VII. Jesus' Suffering and Death 22:1-23:56

VIII. Jesus' Resurrection and Ascension 24:1-53

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

X. From Jerusalem to Samaria (Acts 2-9)

XI. From Judea to Rome (Acts 10-28)

Those who are familiar with the other Gospels notice immediately several similarities and differences. Like Matthew, Luke begins with birth stories (although Luke's are very different than Matthew's). Like Matthew and Mark, Luke includes Jesus' temptation and baptism and has a large section in which Jesus teaches and heals in Galilee. And like all three other Gospels, Luke has Jesus go to Jerusalem for the final week and ends the Gospel with the trial, suffering, death, and resurrection of Jesus.

What is most distinctive about the Gospel of Luke, however, is section V in the above outline, the journey to Jerusalem. It is the largest section in Luke's Gospel and contains a great number of stories found only in Luke. Luke uses this long journey to Jerusalem primarily to teach what it means to be a disciple of Jesus. It means doing what Jesus does: teaching, healing, serving, suffering, and dying to self. In other words, it means following Jesus - all the way to Jerusalem.

Finally, the greatest difference between Luke's writing and that of Matthew, Mark, and John is that Luke continues the story. The book of Acts tells how Jesus continues to teach and heal as he leads the growing kingdom throughout the Mediterranean world.

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

II. Infancy Narrative - 1:5-2:52

A. The Birth of John the Baptist Foretold - 1:5-25

B. The Birth of Jesus Foretold - 1:26-38

C. Mary Visits Elizabeth - 1:39-45

D. Mary's Song - 1:46-56

E. The Birth of John the Baptist - 1:57-66

F. Zechariah's Song - 1:67-80

G. The Birth of Jesus - 2:1-7

H. The Shepherds and the Angels - 2:8-20

I. Jesus Presented in the Temple - 2:21-40

J. The Boy Jesus at the Temple - 2:41-52

III. The Preparation for Jesus' Ministry - 3:1-4:13

A. John the Baptist Prepares the Way - 3:1-20

B. The Baptism and Genealogy of Jesus - 3:21-38

C. The Temptation of Jesus - 4:1-13

IV. Jesus' Ministry in Galilee - 4:14-9:50

A. Jesus Rejected at Nazareth - 4:14-30

B. Jesus' Ministry in Capernaum - 4:31-44

1. Jesus Drives Out an Evil Spirit - 4:31-37

2. Jesus Heals Many - 4:38-44

C. The Calling of the First Disciples - 5:1-11

D. The Man with Leprosy - 5:12-16

E. The Beginning of Conflict - 5:17-6:11

1. Jesus Heals a Paralytic - 5:17-26

2. The Calling of Levi - 5:27-32

3. Jesus Questioned About Fasting - 5:33-39

4. Lord of the Sabbath - 6:1-11

F. The Sermon on the Plain - 6:12-49

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

5. A Tree and Its Fruit - 6:43-45

6. The Wise and Foolish Builders - 6:46-49

G. Jesus the Prophet - 7:1-50

1. The Faith of the Centurion - 7:1-10

2. Jesus Raises a Widow's Son - 7:11-17

3. Jesus and John the Baptist - 7:18-35

4. Jesus Anointed by a Sinful Woman - 7:36-50

H. Jesus Teaches in Parables - 8:1-21

1. The Parable of the Sower - 8:1-15

2. A Lamp on a Stand - 8:16-18

3. Jesus' Mother and Brothers - 8:19-21

I. Jesus Shows His Divine Power - 8:22-56

1. Jesus Calms a Storm - 8:22-25

2. The Healing of a Demoniac - 8:26-39

3. A Dead Girl and a Sick Woman - 8:40-56

J. Jesus and His Apostles - 9:1-50

1. Jesus Sends Out the Twelve - 9:1-6

2. Jesus Feeds the Five Thousand - 9:7-17

3. Peter's Confession of Christ - 9:18-27

4. The Transfiguration - 9:28-36

5. The Healing of a Boy with a Demon - 9:37-45

6. Who Will Be the Greatest? - 9:46-50

V. Jesus' Journey to Jerusalem - 9:51-19:27

A. Jesus Faces Toward Jerusalem - 9:51-13:21

1. Samaritan Opposition - 9:51-56

2. The Cost of Following Jesus - 9:57-62

3. Jesus Sends Out the Seventy-Two - 10:1-24

4. The Parable of the Good Samaritan - 10:25-37

5. At the Home of Mary and Martha - 10:38-42

6. Jesus' Teaching on Prayer - 11:1-13

7. Jesus and Beelzebub - 11:14-28

8. The Sign of Jonah - 11:29-32

9. The Lamp of the Body - 11:33-36

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

12. The Parable of the Rich Fool - 12:13-21

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

15. Not Peace but Division - 12:49-53

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

18. A Crippled Woman Healed - 13:10-17

19. Parables of Mustard Seed and Yeast - 13:18-21

B. Jesus Journeys Toward Jerusalem - 13:22-17:10

1. The Narrow Door - 13:22-30

2. Jesus' Sorrow for Jerusalem - 13:31-35

3. Jesus at a Pharisee's House - 14:1-14

4. The Parable of the Great Banquet - 14:15-24

5. The Cost of Being a Disciple - 14:25-35

6. The Parable of the Lost Sheep - 15:1-7

7. The Parable of the Lost Coin - 15:8-10

8. The Parable of the Lost Son - 15:11-32

9. The Parable of the Shrewd Manager - 16:1-15

10. Teachings on the Law and Divorce - 16:16-18

11. The Rich Man and Lazarus - 16:19-31

12. Sin, Faith, Duty - 17:1-10

C. Jesus Approaches Jerusalem - 17:11-19:27

1. Ten Healed of Leprosy - 17:11-19

2. The Coming of the Kingdom of God - 17:20-37

3. The Parable of the Persistent Widow - 18:1-8

4. The Parable of the Pharisee and the Tax Collector - 18:9-14

5. The Little Children and Jesus - 18:15-17

6. The Rich Ruler - 18:18-30

7. Jesus Again Predicts His Death - 18:31-34

8. A Blind Beggar Receives His Sight - 18:35-43

9. Zacchaeus the Tax Collector - 19:1-10

10. The Parable of the Ten Minas - 19:11-27

VI. Jesus' Ministry in Jerusalem - 19:28-21:38

A. The Triumphal Entry - 19:28-34

B. Jesus at the Temple - 19:45-48

C. The Authority of Jesus Questioned - 20:1-8

D. The Parable of the Tenants - 20:9-19

E. Paying Taxes to Caesar - 20:20-26

F. The Resurrection and Marriage - 20:27-40

G. Whose Son Is the Christ? - 20:41-47

H. The Widow's Offering - 21:1-4

I. Signs of the End of the Age - 21:5-38

VII. Jesus' Suffering and Death - 22:1-23:56

A. Judas Agrees to Betray Jesus - 22:1-6

B. The Last Supper - 22:7-38

C. Jesus Prays on the Mount of Olives - 22:39-46

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

F. The Guards Mock Jesus - 22:63-65

G. Jesus Before Pilate and Herod - 22:66-23:25

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

VIII. Jesus' Resurrection and Ascension - 24:1-53

A. The Resurrection - 24:1-12

B. On the Road to Emmaus - 24:13-35

C. Jesus Appears to the Disciples - 24:36-49

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Book Introduction)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

THE Holy Gospel of Jesus Christ, according to S. Luke , that is, the Holy Evangelical History of the words and acts of Jesus, as described by S. Luke. The Arabic says, "In the name of the Father, Son, and Holy Ghost, one God, the Gospel of the Excellent Father, Luke the Evangelist, the laying open of the glorious Gospel." The Syraic, "In the name of the Lord and our God, we Jeschua Mescicho, sign the Gospel, the holy message of Luke the Evangelist, which he spoke and proclaimed in Greek, in Alexandria." From this diversity, it is clear that the above title or inscription was prefixed to the Gospel, not by S. Luke himself, but by the Church which, in like manner, inscribed one Gospel "According to S. Matthew," one "According to S. John," and another "According to S. Mark." Nay, as regards the faith of the future, this title would have been added to no purpose by S. Luke himself, unless the Church had declared his Gospel to be genuine and not supposititious, and had handed it down as such. This speaks for Tradition against the heretics, for why is the Gospel, bearing the name of S. Luke, to be received as truly his, whilst that with the title of "Matthew and Thomas" is not to be considered theirs? Or again, why is the Gospel of S. Luke more canonical than that of Apelles or Basilides? No other reason can be given but the proof, declaration, and tradition of the Church. For we accept it, not because it is written in the sacred books, but because it has been so handed down by the Church. For instance, we believe this to be the Gospel of S. Luke and canonical, not because he wrote it, but because the Church so delivers and teaches. For although its own authority pertains to this Gospel, as to the others, yet this authority would not be plain to us, but for the declaration of the Church. The same is, a pari , to be said of the sense of Scripture. For the true sense of Scripture is not what appears to you or me, for this would be uncertain and doubtful, for Calvin affirms one sense to be the true one, Luther another, and others another, but that which is taught and received by the Church, whose office it is to deliver as well what is the true Scripture as what is its true meaning. For Holy Scripture consists not in the bark (cortice) of letters or words, but in their genuine meaning. So the Fourth Session of the Council of Trent, and the Fathers everywhere, especially Tertullian (B. iv. cap. 5 against Marcion). See what I have said on S. Matthew i. 1.

Observe: I. S. Matthew was the first in order of the Evangelists. He wrote in Hebrew to the Jews in Judæa. S. Mark was the second. He wrote in Greek and Latin to the Romans in Italy; then S. Luke wrote to the Greeks in Greek; and S. John last of all, also in Greek; but S. Luke wrote the more elegantly, because he was the more perfect master of Greek. Hear S. Jerome (Ep. 84 to Paulinus): "Matthew, Mark, Luke, and John, the quadriga of the Lord, and true Cherubim (which is interpreted, the 'multitude of knowledge'), through their whole body they are 'full of eyes,' sparks shine from them, lightnings flash forth, their feet are 'straight,' and point upwards, their backs are winged, and they fly hither and thither. They hold themselves mutually one with another, and are 'enfolded' with one another, and are rolled together, like a wheel, and they go wherever the influence of the Holy Spirit directs them." See Ezekiel i. 9, x. 12; Revelation iv. 6-8.

Moreover, among the faces or forms of the four Cherubim, the third, that of the ox, is ascribed to S. Luke, as well because he begins from the priesthood of Zachariah, whose chief sacrifice was an ox, as because he underwent the labours of an ox in the Gospel, and bore about continually in his own body the mortification of the Cross for the honour of the name of Christ, as the Church sings of him. See what has been said on Revelation iv. 7, and Ezekiel i. 10.

II. S. Luke wrote his Gospel against certain gaping, ignorant, perhaps even false Evangelists, who had written, in Syria or Greece, an imperfect, it may be a lying Gospel, as S. Luke himself signifies in the beginning of his work. So say Origen, S. Ambrose, Theophylact, and S. Epiphanius ( Her . l. i), who, however, when he adds that S. Luke wrote against Cerinthus and Meritus, does not seem to speak correctly. For these two, and especially Basilides, were later than S. Luke, as is clear from Eusebius (Hist. B. iii. ch. 32). Theophylact and Bede think, with more truth, that S. Luke wrote against the Apocryphal Gospels of others, such as pass under the names of "Thomas, Matthew, and the Twelve Apostles."

III. S. Luke was not one of the seventy-two disciples of Christ, as Euthymius and S. Gregory in his preface on Job, chap. i. think, on the authority of Origen; for S. Luke never saw Christ in the flesh, but he wrote what he had heard of Him from the Apostles, as he says himself, i. 2. Hence the Fathers call S. Luke "the disciple of the Apostles," and S. Paul mentions him by name, as his "fellow-labourer." So S. Jerome, on the 65th chapter of Isaiah, and preface to S. Matthew; where he says, "The third" (evangelist) is Luke the physician, by nation a Syrian, of Antioch, whose praise is in the Gospel (2 Cor. viii. 18 and 22), who himself was a disciple of S. Paul. He wrote his Gospel in the neighbourhood of Achaia and Bœotia, relating some things from the beginning, as he says himself, and describing rather what he heard than what he saw. St. Irenæus says the same, i. 20; Theodoret, on the Lives of the holy Fathers; Baronius, and others. Tertullian, also (Book iv. against Marcion, chap. 5), thinks this Gospel not so much S. Luke's as S. Paul's, because S. Luke wrote from the dictation of S. Paul, as S. Mark from that of S. Peter. For he says, "what S. Mark wrote may be ascribed to S. Peter, whose interpreter S. Mark was. And so the Gospel of S. Luke is generally given to S. Paul, for the productions of the disciples began to be ascribed to the masters."

S. Jerome also states that "S. Luke, in the Gospel and Acts, performed the duties of a physician of souls, as he had before done of bodies" (Ep. 103 to Paulinus); and again (in that to Philom). "Luke the physician left in his Gospel, and the book of the Acts of the Apostles to the Churches, how the Apostles from fishers of fish became fishers of men, and from the bodies of men became concerned with their souls, whose Gospel, as often as it is read in the churches, fails not of its medicine."

IV. Baronius thinks that S. Luke wrote in the companionship of S. Paul, anno 58, because S. Jerome says that he wrote his Gospel that year in Achaia and Bœotia, where S. Paul was. Others, however, are of opinion that S. Luke wrote earlier, as we must certainly admit, if we agree with S. Jerome ( Lib. de Scrip. Eccl. in Luc. ), Tertullian (Book iv. against Marcion, c. 5), Primasius, Anselm, and others, on 2 Cor. viii 18, that by, "the brother whose praise is in the Gospel" S. Paul meant S. Luke—as S. Ignatius, his fellow-citizen and contemporary, plainly asserts in his letter to the Ephesians: "As Luke bears witness, whose praise is in the Gospel." For the Second Epistle of S. Paul to the Corinthians was written in the year 58, so that if the praise of S. Luke was in the Gospel at that time, we must necessarily say that it (the Gospel) had been published previously. Hence Euthymius, and Theophylact in his Preface to S. Luke, say that he wrote fifteen years after the ascension of Christ, that is, about the year 49. But S. Luke had not then joined S. Paul, for he came to him in the Troad in the year 51, as Baronius rightly concludes from Acts xvi. 10. It appears, therefore, that S. Luke wrote subsequently to the year 51, but some years before 58, for, as S. Paul says, in that year he was well known and celebrated.

V.  S. Luke, after he had joined S. Paul, passed some time away from him, having been sent by him to other places (as I have shown on Acts xvi. 10), until S. Paul, when he had passed through other countries, came to Greece, thence to Syria, and so to Rome. Acts xx. 3, 4. For S. Paul, with other companions of his voyage, who are named in that verse, took S. Luke also, as S Luke himself states, verses 5, 15. From that time S. Luke became the "diligent" companion of S. Paul, even up to the time of S. Paul's first imprisonment, which was in the second year of Nero, when S. Luke finished the Acts of the Apostles, and, especially, those of S. Paul. Then, as S. Epiphanius says, S. Luke left S. Paul in prison, and went into Dalmatia, Gaul, Italy, and Macedonia, and preached the gospel everywhere till he came to Patara, a city of Achaia, where, in his eighty-fourth year, he was crowned with a glorious martyrdom in the year of Christ 61, the fifth of Nero, and the seventeenth of the session of S. Peter at Rome. So Baronius says, from S. Gregory Nazianzen, Paulinus, Gaudentius, Glyca, Nicephorus and others.

Lastly, who S. Luke was—of what rank and ability, I have described at length in the Book of Acts, where I have said that he appears to be the same as Lucius, whom S. Paul calls his kinsman, Rom xvi. 21. But he seems different to Lucius of Cyrene, mentioned in Acts xiii. 3. For S. Luke was of Antioch, not Cyrene. Again, the Roman Martyrology, on April 22, says that Lucius was among the first disciples of Christ, which cannot be said of S. Luke.

VI. The reason of S. Luke's having written a Gospel after SS. Matthew and Mark, was twofold. 1. To confute the false gospels that were then being published in Syria and Greece, as I have said before. 2. To write at length those words and acts of Christ which had been passed over by the other Evangelists, and especially His Infancy and Childhood, the Annunciation of His forerunner John the Baptist, His Conception, Nativity, Presentation in the Temple, Presence among the Doctors, the Conversion of St. Mary Magdalene, Zacchæus, the thief on the cross, the appearance to the two Disciples at Emmaus, the Parables of the Pharisee and Publican, the Good Samaritan, the Strayed Sheep, the Lost Piece of Money, the Prodigal Son, Lazarus and the Rich Glutton, and others; which show the mercy and pity of Christ to sinners and the miserable. See S. Irenæus, iii. 4, who recounts each. S. Luke also relates, more fully than the others, the Passion, Resurrection, and Ascension.

Lastly, S. Peter Damianus, in his Sermon on S. Matthew, says, "S. Luke observes the proper method and order when he describes the priestly stock of the Lord and His Person, and, with this object and intent, proceeds to describe at length every part of the Temple and the priests, to the end of the history. For, as the Mediator between God and man in His human nature, He pleased to be King and Priest in one, that through His kingly power He might rule, and, by His office of Priest, atone for us. These two "Personæ" of Christ are especially praised by the Fathers, for to Him principally and by singular prerogative God gave the seat of His Father David, that there might be no end of His Kingdom, and that He might be a Priest for ever, after the order of Melchisedek."

S. Anselm again, on Colos. iv., gives two reasons why S. Luke, more than the others, should speak of the mercy of Christ. 1. S. Luke was a physician of bodies; then, when he turned to Christ, he was made a physician of souls. Hence he speaks, more than the other Evangelists, of the mercies of the Redeemer, by which the weaknesses of sins are driven away. 2. In Christ, he describes the person of a Priest, making intercession for the sins of the whole world

Lastly, our own John de la Haye, in his Oparat. Evangel. chap. 68, recounts the twenty-five privileges granted to S. Luke, where, among other things, from S. Jerome, Bede, and Ado, he says that S. Luke never committed mortal sin, but passed a strict life of continual mortification; that he also preserved his virginity to the end, and was therefore beloved by the Blessed Virgin especially and before all others.

S. Ambrose and Titus of Bostra have commented especially on S. Luke. And Tertullian, in his whole work against Marcion (who had declared the Gospel of S. Luke, though adulterated, to be his own), treats of and explains many passages of this Gospel. Cardinal Toletus, also, wrote at length, and with exactness, on the first twelve chapters.