Text -- Luke 8:8-56 (NET)

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. 8:25 Then he said to them, “Where is your faith?” But they were afraid and amazed, saying to one another, “Who then is this? He commands even the winds and the water, and they obey him!”

Healing of a Demoniac

8:26 So they sailed over to the region of the Gerasenes, which is opposite Galilee. 8:27 As Jesus stepped ashore, a certain man from the town met him who was possessed by demons. For a long time this man had worn no clothes and had not lived in a house, but among the tombs. 8:28 When he saw Jesus, he cried out, fell down before him, and shouted with a loud voice, “Leave me alone, Jesus, Son of the Most High God! I beg you, do not torment me!” 8:29 For Jesus had started commanding the evil spirit to come out of the man. (For it had seized him many times, so he would be bound with chains and shackles and kept under guard. But he would break the restraints and be driven by the demon into deserted places.) 8:30 Jesus then asked him, “What is your name?” He said, “Legion,” because many demons had entered him. 8:31 And they began to beg him not to order them to depart into the abyss. 8:32 Now a large herd of pigs was feeding there on the hillside, and the demonic spirits begged Jesus to let them go into them. He gave them permission. 8:33 So the demons came out of the man and went into the pigs, and the herd of pigs rushed down the steep slope into the lake and drowned. 8:34 When the herdsmen saw what had happened, they ran off and spread the news in the town and countryside. 8:35 So the people went out to see what had happened, and they came to Jesus. They found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind, and they were afraid. 8:36 Those who had seen it told them how the man who had been demon-possessed had been healed. 8:37 Then all the people of the Gerasenes and the surrounding region asked Jesus to leave them alone, for they were seized with great fear. So he got into the boat and left. 8:38 The man from whom the demons had gone out begged to go with him, but Jesus sent him away, saying, 8:39 “Return to your home, and declare what God has done for you.” So he went away, proclaiming throughout the whole town what Jesus had done for him.

Restoration and Healing

8:40 Now when Jesus returned, the crowd welcomed him, because they were all waiting for him. 8:41 Then a man named Jairus, who was a ruler of the synagogue, came up. Falling at Jesus’ feet, he pleaded with him to come to his house, 8:42 because he had an only daughter, about twelve years old, and she was dying. As Jesus was on his way, the crowds pressed around him. 8:43 Now a woman was there who had been suffering from a hemorrhage for twelve years but could not be healed by anyone. 8:44 She came up behind Jesus and touched the edge of his cloak, and at once the bleeding stopped. 8:45 Then Jesus asked, “Who was it who touched me?” When they all denied it, Peter said, “Master, the crowds are surrounding you and pressing against you!” 8:46 But Jesus said, “Someone touched me, for I know that power has gone out from me.” 8:47 When the woman saw that she could not escape notice, she came trembling and fell down before him. In the presence of all the people, she explained why she had touched him and how she had been immediately healed. 8:48 Then he said to her, “Daughter, your faith has made you well. Go in peace.” 8:49 While he was still speaking, someone from the synagogue ruler’s house came and said, “Your daughter is dead; do not trouble the teacher any longer.” 8:50 But when Jesus heard this, he told him, “Do not be afraid; just believe, and she will be healed.” 8:51 Now when he came to the house, Jesus did not let anyone go in with him except Peter, John, and James, and the child’s father and mother. 8:52 Now they were all wailing and mourning for her, but he said, “Stop your weeping; she is not dead but asleep.” 8:53 And they began making fun of him, because they knew that she was dead. 8:54 But Jesus gently took her by the hand and said, “Child, get up.” 8:55 Her spirit returned, and she got up immediately. Then he told them to give her something to eat. 8:56 Her parents were astonished, but he ordered them to tell no one what had happened.

Commentary -- Word/Phrase Notes (per phrase)

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.

Robertson: Luk 8:26

They arrived ( katepleusan ).

First aorist active indicative of katapleō , common verb, but here only in the N.T. Literally, they sailed down from the sea to the land, the opposite of launched forth (anēchthēsan ) of Luk 8:22. So we today use like nautical terms, to bear up, to bear down.

Robertson: Luk 8:26

The Gerasenes ( ton Gerasēnōn ).

This is the correct text here as in Mar 5:1 while Gadarenes is correct in Mat 8:28. See there for explanation of this famous discrepancy, now cleared up by Thomson’ s discovery of Khersa (Gersa ) on the steep eastern bank and in the vicinity of Gadara.

Robertson: Luk 8:26

Over against Galilee ( antipera tēs Galilaias ).

Only here in the N.T. The later Greek form is antiperan (Polybius, etc.). Some MSS. here have peran like Mar 5:1; Mat 8:28.

Robertson: Luk 8:27

And for a long time ( kai chronōi hikanōi ).

The use of the associative instrumental case in expressions of time is a very old Greek idiom that still appears in the papyri (Robertson, Grammar , p. 527).

Robertson: Luk 8:27

He had worn no clothes ( ouk enedusato himation ).

First aorist middle indicative, constative aorist, viewing the "long time"as a point. Not pluperfect as English has it and not for the pluperfect, simply "and for a long time he did not put on himself (indirect middle) any clothing."The physician would naturally note this item. Common verb enduō or endunō . This item in Luke alone, though implied by Mar 5:15 "clothed"(himatismenon ).

Robertson: Luk 8:27

And abode not in any house ( kai en oikiāi ouk emenen ).

Imperfect active. Peculiar to Luke, though implied by the mention of tombs in all three (Mar 5:3; Mat 8:28; Luk 8:27).

Robertson: Luk 8:28

Fell down ( prosepesen ).

Second aorist active of prospiptō , to fall forward, towards, prostrate before one as here. Common verb. Mar 5:6 has prosekunēsen (worshipped).

Robertson: Luk 8:28

The Most High God ( tou theou tou hupsistou ).

Uncertain whether tou theou genuine or not. But "the Most High"clearly means God as already seen (Luk 1:32, Luk 1:35, Luk 1:36; Luk 6:35). The phrase is common among heathen (Num 24:16; Mic 6:6; Isa 14:14). The demoniac may have been a Gentile, but it is the demon here speaking. See note on Mar 5:7; note on Mat 8:29 for the Greek idiom (ti emoi kai soi ). "What have I to do with thee?"See there also for "Torment me not."

Robertson: Luk 8:29

For he commanded ( parēggellen gar ).

Imperfect active, correct text, for he was commanding.

Robertson: Luk 8:29

Often times ( pollois chronois ).

Or "for a long time"like chronōi pollōi of Luk 8:27 (see Robertson, Grammar , p. 537, for the plural here).

Robertson: Luk 8:29

It had seized ( sunērpakei ).

Past perfect active of sunarpazō , to lay hold by force. An old verb, but only in Luke in the N.T. (Luk 8:29; Act 6:12; Act 19:29; Act 27:15).

Robertson: Luk 8:29

Was kept under guard ( edesmeueto ).

Imperfect passive of desmeuō to put in chains, from desmos , bond, and that from deō to bind. Old, but rather rare verb. Only here and Act 22:4 in this sense. In Mat 23:4 it means to bind together. Some MSS. read desmeō in Luk 8:29.

Robertson: Luk 8:29

Breaking the bands asunder ( diarēssōn ta desma ).

Old verb, the preposition dia (in two) intensifying the meaning of the simple verb rēssō or rēgnumi , to rend.

Robertson: Luk 8:29

Was driven ( ēlauneto ).

Imperfect passive of elaunō , to drive, to row, to march (Xenophon). Only five times in the N.T. Here alone in Luke and peculiar to Luke in this incident.

Robertson: Luk 8:30

Legion ( Legiōn ).

See note on Mar 5:9.

Robertson: Luk 8:31

Into the abyss ( eis tēn abusson ).

Rare old word common in lxx from a privative and bathūs (deep). So bottomless place (supply chōra ). The deep sea in Gen 1:2; Gen 7:11. The common receptacle of the dead in Rom 10:7 and especially the abode of demons as here and Rev 9:1-11; Rev 11:7; Rev 17:8; Rev 20:1, Rev 20:3.

Robertson: Luk 8:32

A herd of many swine ( agelē choirōn hikanōn ).

Word herd (agelē ) old as Homer, but in N.T. only here and parallels (Mar 5:11; Mat 8:30). Luke shows his fondness for adjective hikanos here again (see Luk 8:27) where Mark has megalē and Matthew pollōn .

Robertson: Luk 8:33

Rushed down the steep ( hōrmēsen kata tou krēmnou ).

Ablative with kata as in Mar 5:13; Mat 8:32 and the same vivid verb in each account, to hurl impetuously, to rush.

Robertson: Luk 8:33

Were choked ( apepnigē ).

Second aorist (constative) passive indicative third singular (collective singular) where Mar 5:13 has the picturesque imperfect epnigonto .

Robertson: Luk 8:34

Saw what had come to pass ( idontes to gegonos ).

This item only in Luke. Note the neat Greek idiom to gegonos , articular second perfect active participle of ginomai . Repeated in Luk 8:35 and in Mar 5:14. Note numerous participles here in Luk 8:35 as in Mar 5:15.

Robertson: Luk 8:36

He that was possessed with devils (demons) ( only two words in Greek, ho daimonistheis , the demonized).

Robertson: Luk 8:36

Was made whole ( esōthē ).

First aorist passive indicative of sōzō to save from sōs (safe and sound). This is additional information to the news carried to them in Luk 8:34.

Robertson: Luk 8:37

Were holden with great fear ( phobōi megalōi suneichonto ).

Imperfect passive of sunechō with the instrumental case of phobos . See a similar use of this vigorous verb in Luk 12:50 of Jesus and in Phi 1:23 of Paul.

Robertson: Luk 8:38

From whom the devils (demons) were gone out ( aph' hou exelēluthei ta daimonia ).

Past perfect active of exerchomai , state of completion in the past.

Robertson: Luk 8:38

Prayed him ( edeeito autou ).

Imperfect middle, kept on begging.

Robertson: Luk 8:39

Throughout the whole city ( kath' holēn tēn polin ).

Mar 5:20 has it "in Decapolis."He had a great story to tell and he told it with power. The rescue missions in our cities can match this incident with cases of great sinners who have made witnesses for Christ.

Robertson: Luk 8:40

Welcomed ( apedexato ).

Peculiar to Luke. To receive with pleasure, from apodechomai , a common verb.

Robertson: Luk 8:40

For they were all waiting for him ( ēsan gar pantes prosdokōntes auton ).

Periphrastic imperfect active of prosdokaō , an old verb for eager expectancy, a vivid picture of the attitude of the people towards Jesus. Driven from Decapolis, he is welcomed in Capernaum.

Robertson: Luk 8:41

Was ( hupērchen ).

Imperfect of huparchō in sense of ēn as in modern Greek. Common in Luke, and Acts, but not in other Gospels.

Robertson: Luk 8:42

An only daughter ( thugatēr monogenēs ).

The same adjective used of the widow’ s son (Luk 7:12) and the epileptic boy (Luk 9:38) and of Jesus (Joh 1:18; Joh 3:16).

Robertson: Luk 8:42

She lay a dying ( apethnēsken ).

Imperfect active, she was dying. Mat 9:18 has it that she has just died.

Robertson: Luk 8:42

Thronged ( sunepnigon ).

Imperfect active of sumpnigō , to press together, the verb used of the thorns choking the growing grain (Luk 8:14). It was a jam.

Robertson: Luk 8:43

Had spent all her living upon physicians ( eis iatrous prosanalōsasa holon ton bion ).

First aorist active participle of an old verb prosanaliskō , only here in the N.T. But Westcott and Hort reject this clause because it is not in B D Syriac Sinaitic. Whether genuine or not, the other clause in Mar 5:26 certainly is not in Luke: "had suffered many things of many physicians."Probably both are not genuine in Luke who takes care of the physicians by the simple statement that it was a chronic case: could not be healed of any (ouk ischusen ap' oudenos therapeuthēnai ). He omitted also what Mark has: "and was nothing bettered but rather grew worse."

Robertson: Luk 8:44

The border of his garment ( tou kraspedou tou himatiou ).

Probably the tassel of the overgarment. Of the four corners two were in front and two behind. See note on Mat 9:20.

Robertson: Luk 8:44

Stanched ( estē ).

Second aorist active indicative, stopped at once (effective aorist).

Robertson: Luk 8:45

Press thee and crush thee ( sunechousin se kai apothlibousin ).

Hold thee together, hold thee in (sunechō , see Luk 8:37).

Robertson: Luk 8:45

Crush thee ( apothlibō )

here only in the N.T., a verb used of pressing out grapes in Diodorus and Josephus. Mar 5:31 has sunthlibō , to press together.

Robertson: Luk 8:46

For I perceived that power had gone forth from me ( egō gar egnōn dunamin exelēluthuian ap' emou ).

Egnōn is second aorist active indicative of ginōskō , knowledge by personal experience as here. It is followed by the second perfect active participle exelēluthuian in indirect discourse (Robertson, Grammar , pp. 1040-42). Jesus felt the sensation of power already gone. Who does not know what this sense of "goneness"or exhaustion of nervous energy means?

Robertson: Luk 8:47

Trembling ( tremousa ).

Vivid touch of the feeling of this sensitive woman who now had to tell everybody of her cure, "in the presence of all the people"(enōpion pantos tou laou ). She faced the widest publicity for her secret cure.

Robertson: Luk 8:49

From the ruler of the synagogue’ s house ( para tou archisunagōgou ).

The word "house"is not in the Greek here as in Mar 5:35 where apo is used rather than para , as here. But the ruler himself had come to Jesus (Luk 8:41) and this is the real idea.

Robertson: Luk 8:49

Trouble not ( mēketi skulle ).

See note on Luk 7:6 for this verb and also the note on Mar 5:35; and the note on Mat 9:36.

Robertson: Luk 8:50

And she shall be made whole ( kai sōthēsetai ).

This promise in addition to the words in Mar 5:36. See for discussion of details.

Robertson: Luk 8:53

Knowing that she was dead ( eidotes hoti apethanen ).

That she died (apethanen ), second aorist active indicative of apothnēskō .

Robertson: Luk 8:54

Called ( ephōnēsen ).

Certainly not to wake up the dead, but to make it plain to all that she rose in response to his elevated tone of voice. Some think that the remark of Jesus in Luk 8:52 (Mar 5:39; Mat 9:24) proves that she was not really dead, but only in a trance. It matters little. The touch of Christ’ s hand and the power of his voice restored her to life.

Robertson: Luk 8:54

Maiden ( hē pais )

rather than Mark’ s (Mar 5:41) to korasion (vernacular Koiné ).

Robertson: Luk 8:55

Her spirit returned ( epestrepsen to pneuma autēs ).

The life came back to her at once.

Robertson: Luk 8:55

Be given her to eat ( autēi dothēnai phagein ).

The first infinitive dothēnai is an indirect command. The second phagein (second aorist active of esthiō ) is epexegetic purpose.

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."

Vincent: Luk 8:25

He commandeth

Peculiar to Luke.

Vincent: Luk 8:26

They arrived ( κατέπλευσαν )

The verb means literally to sail down from the sea to the shore. Compare launched forth, Luk 8:22. Only here in New Testament. The two prepositions, up and down, are used in our nautical terms bear up and bear down. See Introduction, on Luke's variety of words for sailing. Matthew and Mark have came (ἐλθόντος, ἦλθον ) .

Vincent: Luk 8:26

Gerasenes

The texts vary, some reading Gadarenes, as A. V., others Gergesenes.

Vincent: Luk 8:26

Over against ( ἀντιπέρα )

Only here in New Testament.

Vincent: Luk 8:27

There met him out of the city

The words out of the city belong rather with a certain man. So Rev.

Vincent: Luk 8:27

Which had devils long time

The best texts insert καὶ , and, after devils (demons), and read " who had demons, and for a long time he had worn," etc. Long (ἱκανῷ ) . See on Luk 7:6.

Vincent: Luk 8:27

Tombs

See on Mat 8:28. Compare Mar 5:4-6.

Vincent: Luk 8:28

Fell down ( προσέπεσεν )

Mark has προσεκύνησεν , which often implies religious or superstitious feeling, as Mat 4:9, Mat 4:10. This is the prostration of abject terror.

Vincent: Luk 8:28

Cried out ( ἀνακράξας )

The compound verb with ἀνά , up , implies what is conveyed by our phrase, lifting up the voice. See on Mar 5:5.

Vincent: Luk 8:28

What have I to do with thee?

See on Mar 5:7.

Vincent: Luk 8:28

Torment ( βασαμίσῃς )

See on Mat 4:24. Luke never uses the word of sickness, as Mat 8:6. See on Luk 4:41.

Vincent: Luk 8:29

He had commanded ( παρήγγελλεν )

Imperfect tense. Rev. does not improve by reading he commanded. The imperfect expresses the simultaneousness of the exorcism and the cry torment me not. Better, for he was commanding. So the Am. Rev.

Vincent: Luk 8:29

It had seized ( συνηρπάκει )

Used by Luke only. See Act 6:12; Act 27:15. The verb literally means to snatch and carry away with (σύν ) .

Vincent: Luk 8:29

He was kept bound ( ἐδεσμεύετο φυλασσόμενος )

Lit., he was bound, being guarded. Rev., was kept under guard and bound. The A. V. does not sufficiently bring out the vigilance with which he was attended.

Vincent: Luk 8:29

Chains and fetters

See on Mar 5:4.

Vincent: Luk 8:29

Breaking ( διαρρήσσων )

Compare Mar 5:4, and see note there.

Vincent: Luk 8:29

Was driven, etc

Peculiar to Luke.

Vincent: Luk 8:30

Many devils were, etc

Compare Mar 5:9.

Vincent: Luk 8:31

Command them

The plural, referring to the legion .

Vincent: Luk 8:31

The deep ( ἄβυσσον )

Lit., the bottomless. Transcribed into our abyss, as Rev. Mark has a quite different request, that he would not send them out of the country (Mar 5:10). In Rom 10:7, used of Hades, to which Christ descended; and in Revelation always of the bottomless pit. The demons refer to their place of abode and torment.

Vincent: Luk 8:33

Ran violently ( ὥρμησεν )

Rev., more neatly, rushed. Only Mark gives the number of the swine, two thousand.

Vincent: Luk 8:33

A steep place

See on Mat 8:32.

Vincent: Luk 8:36

He that was possessed with devils

Expressed in the Greek by two words, ὁ δαιμονισθείς , the demonized.

Vincent: Luk 8:36

Was healed ( ἐσώθη )

See on Luk 6:19.

Vincent: Luk 8:37

They were taken ( συνείχοντο )

See on Luk 4:38. The same word as of the fever.

Vincent: Luk 8:38

Besought ( ἐδέετο )

Imperfect: was beseeching. See on prayers, Luk 5:33. Rev., prayed. Beseech is used to render παρακαλέω (Mar 5:10). See on consolation, Luk 6:24. Παρακαλέω , beseech, is used of prayer to God in only one instance, 2Co 12:8, where Paul besought the Lord to remove the thorn in the flesh. Frequently or requests to Christ while on earth. Δεομαι , to pray, often of prayer to God (Mat 9:38; Luk 10:2; Act 8:22). It is noticeable that in Luk 8:28, where the demons address Christ as the Son of the highest God, they say δέομαι , I pray. In Luk 8:31, Luk 8:32, where they ask not to be sent away, and to be allowed to enter into the swine, they say παρακαλέω , I beseech. The restored man, recognizing Jesus' divine power, prayed (ἐδεῖτο ) to be with him. The distinction, however, must not be closely pressed. The two words seem to be often used interchangeably in the New Testament.

Vincent: Luk 8:39

Shew ( διηγοῦ )

Rather relate, recount, with the idea of telling the story throughout (διά ). See on declaration, Luk 1:1.

Vincent: Luk 8:39

Throughout the whole city

Mark says in Decapolis.

Vincent: Luk 8:39

How great things ( ὅσα )

Lit., how many things, and thus according with recount. Declared all things throughout, as many as Jesus had done.

Vincent: Luk 8:41

Jairus

The name of one of the Israelite chiefs, Jair, who conquered and settled Bashan (Num 32:41; Jos 13:30). " His name lingered down to the time of the Christian era, when, in the same region as that which he conquered, we find a ruler of the synagogue named Jair" (Stanley, " Jewish Church" ) .

Vincent: Luk 8:42

Thronged ( συνέπνιγον )

With the idea of pressing together (σύν ) upon him: stifling. The simple verb is that rendered choke , as in Luk 8:7, Luk 8:33.

Vincent: Luk 8:43

Had spent ( προσαναλώσασα )

Only here in New Testament. Some texts omit who had spent all her living upon physicians . Luke, with professional sensitiveness, omits Mark's statement that she had suffered many things from many physicians, and was not bettered but made worse.

Vincent: Luk 8:44

Hem

See on Mat 9:20.

Vincent: Luk 8:44

Stanched ( ἔστη )

A common medical term.

Vincent: Luk 8:45

Who touched ( τίς ὁ ἁψαμενός )

Lit., who is he that touched ? Rev., who is it that.

Vincent: Luk 8:45

Throng and press ( συνέχουσιν - ἀποθλίβουσιν )

On the former word, see Luk 8:37, and Luk 4:38. Rev. renders the latter, which occurs here only, more literally, crush . It means to squeeze out, as wine from grapes. See on tribulation, Mat 13:21.

Vincent: Luk 8:46

Hath touched ( ἥψατο ) - I perceive (ἔγνων )

Rev. renders the two aorists strictly: did touch, and I perceived, with reference to Jesus' knowledge of the touch at the moment it was applied.

Vincent: Luk 8:46

Virtue ( δύναμιν )

Rev., power. The evangelists use the word frequently of miracles - mighty works. It is used here in the sense of virtue, according to its use by naturalists and physicians. Still, too much stress must not be laid upon it as a mark of Luke's professional accuracy, as Dean Plumptre in " The Expositor," iv., 139; since Mark uses it in his narrative of the same incident, and in the same sense (Mar 5:30).

Vincent: Luk 8:47

Falling down

Not in worship, but in terror. See on fell down, Luk 5:8.

Vincent: Luk 8:48

In peace

See on Luk 7:50.

Vincent: Luk 8:49

From the ruler of the synagogue's house

A. V. and Rev. properly supply house , as the ruler himself is present with Jesus.

Vincent: Luk 8:49

Dead

Placed first in the Greek order, for emphasis. " Dead is thy daughter."

Vincent: Luk 8:49

Trouble

See on Mat 9:36; and Mar 5:35. Tyndale renders dis-ease, in the old verbal sense of disturb.

Vincent: Luk 8:52

Wept and bewailed

Both imperfects, were weeping and bewailing. So, rightly, Rev. Compare on bewailing, Mar 5:38.

Vincent: Luk 8:54

Maid ( ἡ παῖς )

Instead of the unclassical κορασίον , damsel , of Matthew and Mark.

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.

Wesley: Luk 8:26

Mat 8:28; Mar 5:1.

Wesley: Luk 8:29

Therefore our compassionate Lord made the more haste to cast him out.

Wesley: Luk 8:31

That is, the bottomless pit.

Wesley: Luk 8:32

Not that they were any easier in the swine than out of them. Had it been so, they would not so soon have dislodged themselves, by destroying the herd.

Wesley: Luk 8:37

Mat 9:1; Mar 5:18.

Wesley: Luk 8:40

Mar 5:21.

Wesley: Luk 8:52

Her soul is not separated finally from the body; and this short separation is rather to be called sleep than death.

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.

JFB: Luk 8:40

The abundant teaching of that day (in Mat. 13:1-58; and see Mar 4:36), had only whetted the people's appetite; and disappointed, as would seem, that He had left them in the evening to cross the lake, they remain hanging about the beach, having got a hint, probably through some of His disciples, that He would be back the same evening. Perhaps they witnessed at a distance the sudden calming of the tempest. Here at least they are, watching for His return, and welcoming Him to the shore. The tide of His popularity was now fast rising.

JFB: Luk 8:45

"Askest Thou, Lord, who touched Thee? Rather ask who touched Thee not in such a throng."

JFB: Luk 8:46

Yes, the multitude "thronged" and pressed Him--"they jostled against Him," but all involuntarily; they were merely carried along; but one, one only--"Somebody TOUCHED" HIM, with the conscious, voluntary, dependent touch of faith, reaching forth its hands expressly to have contact with Him. This and this only Jesus acknowledges and seeks out. Even so, as the Church Father AUGUSTINE long ago said, multitudes still come similarly close to Christ in the means of grace, but all to no purpose, being only sucked into the crowd. The voluntary, living contact of faith is that electric conductor which alone draws virtue out of Him.

JFB: Luk 8:47

This, though a great trial to the shrinking modesty of the believing woman, was just what Christ wanted in dragging her forth, her public testimony to the facts of her case--both her disease, with her abortive efforts at a cure, and the instantaneous and perfect relief which her touch of the Great Healer had brought her.

JFB: Luk 8:55

(See on Mar 5:43).

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.

Clarke: Luk 8:25

Where is your faith? - Ye have a power to believe, and yet do not exercise it! Depend on God. Ye have little faith, (Mat 8:26), because you do not use the grace which I have already given you. Many are looking for more faith without using that which they have. It is as possible to hide this talent as any other.

Clarke: Luk 8:26

The country of the Gadarenes - Or, according to several MSS., Gerasenes or Gergasenes. See on Mat 8:28 (note), and Mar 5:1 (note).

Clarke: Luk 8:27

A certain man - See the case of this demoniac considered at large, on the parallel places, Mat 8:28-34 (note); Mark 5:1-20 (note). In India deranged persons walk at liberty through the streets and country in all manner of dresses; sometimes entirely naked; and often perish while strolling from place to place. It is the same in Ireland, as there are no public asylums either there or in India for insane people.

Clarke: Luk 8:28

Jesus, thou Son of God most high - The words Jesus and God are both omitted here by several MSS. I think it is very likely that the demons mentioned neither. They were constrained in a summary way to acknowledge his power; but it is probable they did not pronounce names which were of such dreadful import to themselves. The words which they spoke on the occasion seem to have been these, What is it to thee and me, O Son of the most high? See the note on Mat 8:29.

Clarke: Luk 8:31

And they besought him that he would not command them to go out into the deep - In the Chaldaic philosophy, mention is made of certain material demons, who are permitted to wander about on the earth, and are horribly afraid of being sent into abysses and subterranean places. Psellus says, De Daemonibus: "These material demons fearing to be sent into abysses, and standing in awe of the angels who send them thither, if even a man threaten to send them thither and pronounce the names of those angels whose office that is, it is inexpressible how much they will be affrighted and troubled. So great will their astonishment be, that they cannot discern the person that threatens them. And though it be some old woman or little old man that menaces them, yet so great is their fear that they depart as if the person who menaces had a power to kill them."See Stanley’ s Chaldaic Philosophy.

Clarke: Luk 8:33

Then went the devils out of the man, and entered into the swine - Some critics and commentators would have us to understand all this of the man himself, who, they say, was a most outrageous maniac; and that, being permitted by our Lord, he ran after the swine, and drove them all down a precipice into the sea! This is solemn trifling indeed; or, at least, trifling with solemn things. It is impossible to read over the account, as given here by Luke, and admit this mode of explanation. The devils went out of the man, and entered into the swine; i.e. the madman ran after the swine! On this plan of interpretation there is nothing certain in the word of God; and every man may give it what meaning he pleases. Such comments are intolerable.

Clarke: Luk 8:34

They fled, and went and told it - Απελθοντες, They went, is omitted by almost every MS. of repute, and by the best of the ancient versions. Griesbach leaves it out, and with propriety too, as it is not likely that so correct a writer as Luke would say, They fled, and Went and told it.

Clarke: Luk 8:40

Gladly received him - This is the proper import of the word απεδεξατο ; therefore our translators needed not to have put gladly in italics, as though it were not expressed in the text. Raphelius gives several proofs of this in loc.

Clarke: Luk 8:41

A man named Jairus - See these two miracles - the raising of Jairus’ s daughter, and the cure of the afflicted woman - considered and explained at large, on Mat 9:18-26 (note), and Mark 5:22-43 (note).

Clarke: Luk 8:42

The people thronged him - Συνεπνιγον αυτον - almost suffocated him - so great was the throng about him.

Clarke: Luk 8:43

Spent all her living upon physicians - See the note on Mar 5:26.

Clarke: Luk 8:46

I perceive that virtue - Δυναμιν, Divine or miraculous power. This Divine emanation did not proceed always from Christ, as necessarily as odours do from plants, for then all who touched him must have been equally partakers of it. Of the many that touched him, this woman and none else received this Divine virtue; and why? Because she came in faith. Faith alone attracts and receives the energetic influence of God at all times. There would be more miracles, at least of spiritual healing, were there more faith among those who are called believers.

Clarke: Luk 8:54

He put them all out - That is, the pipers and those who made a noise, weeping and lamenting. See Mat 9:23; Mar 5:38. Pompous funeral ceremonies are ridiculous in themselves, and entirely opposed to the spirit and simplicity of the religion of Christ. Every where they meet with his disapprobation.

Clarke: Luk 8:55

And he commanded to give her meat - Though she was raised to life by a miracle, she was not to be preserved by a miracle. Nature is God’ s great instrument, and he delights to work by it; nor will he do any thing by his sovereign power, in the way of miracle, that can be effected by his ordinary providence. Again, God will have us be workers together with him: he provides food for us, but he does not eat for us; we eat for ourselves, and are thus nourished on the bounty that God has provided. Without the food, man cannot be nourished; and unless he eat the food, it can be of no use to him. So, God provides salvation for a lost world, and bestows it on every penitent believing soul; but he neither repents nor believes for any man. A man repents and believes for himself, under the succours of God’ s grace.

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.

Calvin: Luk 8:26

Luk 8:26.There met him a certain man out of the city It is uncertain whether Luke means that he was a citizen of Gadara, or that he came out of it to meet Christ. For, when he was ordered to go home and proclaim among his friends the grace of God, Mark says, that he did this in Decapolis, which was a neighboring country stretching towards Galilee; and hence it is conjectured that he was not a native of Gadara. Again, Matthew and Mark expressly state that he did not go out of the city, but from the tombs, and Luke himself, throughout the whole passage, gives us to understand that the man lived in solitary places. These words, therefore, there met him a certain man out of the city, I understand to mean, that, before Christ came near the city, the demoniac met him in that direction.

As to the opinion that the man dwelt among the graves, either because devils are delighted with the stench of dead bodies, or gratified by the smell of oblations, or because they watch over souls which are desirous to approach their bodies; it is an idle, and, indeed, a foolish conjecture. On the contrary, this wretched man was kept among the graves by an unclean spirit, that he might have an opportunity of terrifying him continually with the mournful spectacle of death, as if he were cut off from the society of men, and already dwelt among the dead. We learn from this also that the devil does not only torment men in the present life, but pursues them even to death, and that in death his dominion over them is chiefly exercised.

Calvin: Luk 8:38

Luk 8:38.And the men requested The Gadarenes cannot endure to have Christ among them but he who has been delivered from the devil is desirous to leave his own country and follow him. Hence we learn how wide is the difference between the knowledge of the goodness, and the knowledge of the power, of God. Power strikes men with terror, makes them fly from the presence of God, and drives them to a distance from him: but goodness draws them gently, and makes them feel that nothing is more desirable than to be united to God. Why Christ refuses to have this man as one of his followers we cannot determine with certainty, if it was not that he expected the man to make himself more extensively useful by communicating to his Gentile countrymen the remarkable and extraordinary act of kindness which he had received; and this he actually did, as we are assured by Mark and Luke.

Calvin: Luk 8:39

39.Relate those things which God hath done for thee. He bids him relate not his own work, but the work of God His design in doing so is, that he may be acknowledged to be the true minister and prophet of God, and may thus acquire authority in teaching. In this gradual manner it was proper to instruct an ignorant people who were not yet acquainted with his divinity. Though Christ is the ladder by which we ascend to God the Father, yet, as he was not yet fully manifested, he begins with the Father, till a fitter opportunity occurred.

We must now add the symbolical meaning. ⁵⁵⁷ In the person of one man Christ has exhibited to us “proof of his grace” which is extended to all mankind. Though we are not tortured by the devil, yet he holds us as his slaves, ⁵⁵⁸ till the Son of God delivers us from his tyranny. ⁵⁵⁹ Naked, torn, and disfigured, we wander about, ⁵⁶⁰ till he restores us to soundness of mind. It remains that, in magnifying his grace, we testify our gratitude.

Calvin: Luk 8:45

Luk 8:45.Who is it that touched me, Mark expresses it still more clearly, when he says that Christ looked around to see who she was. It does appear to be absurd that Christ should pour out his grace without knowing on whom he was bestowing a favor. There is not less difficulty in what he shortly afterwards says, that he perceived that power had gone out from him: as if, while it flowed from him, it was not a free gift bestowed at those times, and on those persons, whom he was pleased to select. Beyond all question, he knowingly and willingly cured the woman; and there is as little doubt that he drew her to himself by his Spirit, that she might obtain a cure: but he puts the question to her, that she may freely and publicly make it known. If Christ had been the only witness of his miracle, his statements might not perhaps have been believed: but now, when the woman, struck with dread, relates what happened to her, greater weight is due to her confession.

Calvin: Luk 8:52

Luk 8:52.And all were weeping The Evangelists mention the lamentation, that the resurrection may be more fully believed. Matthew expressly states that musicians were present, which was not usually the case till the death had been ascertained, and while the preparations for the funeral were going forward. The flute, he tells us, was heard in plaintive airs. Now, though their intention was to bestow this sort of honor on their dead, and as it were to adorn their grave, we see how strongly inclined the world is not only to indulge but to promote its faults. It was their duty to employ every method for allaying grief; but as if they had not sinned enough in disorderly lamentation, they are eager to heighten it by fresh excitements. The Gentiles even thought that this was a way of soothing departed spirits; and hence we see how many corruptions were at that time spread throughout Judea. ⁵²⁹

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)."

Defender: Luk 8:31

The "deep" (Greek abussos, "without bottom") is the "bottomless pit" (Rev 20:1, Rev 20:3) at the center of the earth, where many of "the angels that sinned" (2Pe 2:4) in the pre-flood world had already been bound. Note also the parallel accounts in Mat 8:28-34 and Mark 5:1-17."

Defender: Luk 8:35

This description of the man, in contrast with his previous behavior (Luk 8:27, Luk 8:29), suggests that any person in his or her "right mind" will also be fully clothed and, as it were, sitting at the feet of Jesus. God has given us a "sound mind" (2Ti 1:7) in Christ."

Defender: Luk 8:43

See notes on Mar 5:26."

Defender: Luk 8:54

This is the second recorded instance of Jesus, who is Himself "the life" (Joh 14:6), restoring life to one who had died. The first was the son of the widow of Nain (Luk 7:11-15); the second the daughter of Jairus, the ruler of the synagogue (Luk 8:41, Luk 8:42); the third was Lazarus, the brother of Mary and Martha (John 11:1-44)."

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.

TSK: Luk 8:25

Where : Luk 12:28; Mat 6:30, Mat 8:26, Mat 14:31, Mat 17:20; Mar 4:40,Mar 4:41; Joh 11:40

being : Gen 1:9, Gen 1:10; Jos 10:12-14; Job 38:8-10; Pro 8:29, Pro 30:4

TSK: Luk 8:26

Mat 8:28-34, Gergesenes, Mark 5:1-20

TSK: Luk 8:27

met : Mar 5:2-5

and ware : 1Sa 19:24

but : Num 19:16; Isa 65:4

TSK: Luk 8:28

he cried : Luk 4:33-36; Mat 8:29; Mar 1:24-27, Mar 5:6-8; Act 16:16-18

What : Luk 8:37, Luk 8:38

I beseech : Isa 27:1; 2Pe 2:4; 1Jo 3:8; Jam 2:19; Rev 20:1-3, Rev 20:10

TSK: Luk 8:29

commanded : Mar 5:8; Act 19:12-16

caught : Luk 9:39, Luk 9:42; Mar 5:3-5, Mar 9:20-26; 2Ti 2:25, 2Ti 2:26

TSK: Luk 8:30

Legion : Mat 26:53; Mar 5:9

many : Luk 8:2; Mat 8:29; Mar 16:9

TSK: Luk 8:31

they : Luk 8:28; Job 1:11, Job 2:5; Phi 2:10,Phi 2:11

the deep : ""The abyss,""says Dr. Doddridge, ""the prison in which many of these fallen spirits are detained; and to which some, who may, like these, have been permitted for a while to range at large, are sometimes by Divine justice and power remanded.""Mat 25:41; Rev 9:2, Rev 19:20, Rev 20:2, Rev 20:3, Rev 20:14, Rev 20:15

TSK: Luk 8:32

there an : Lev 11:7; Isa 65:4, Isa 66:3; Mat 8:30-33; Mar 5:11-13

besought : Job 1:10; Psa 62:11; Joh 19:11; 1Jo 4:4

he suffered : 1Ki 22:22; Job 1:12, Job 2:6; Rev 20:7

TSK: Luk 8:33

Then : By this was fully evinced the sovereign power of our Lord, and the reality of diabolical agency; ""for,""says Dr. Doddridge, ""it was self-evident that a herd of swine could not be confederates in any fraud; their death, therefore, in this instructive circumstance, was ten thousand times a greater blessing to mankind than if they had been slain for food, as was intended."

the herd : Joh 8:44; 1Pe 5:8; Rev 9:11

TSK: Luk 8:34

they fled : Mat 8:33, Mat 28:11; Mar 5:14; Act 19:16, Act 19:17

TSK: Luk 8:35

and found : Isa 49:24, Isa 49:25, Isa 53:12; Heb 2:14, Heb 2:15; 1Jo 3:8

sitting : Luk 2:46, Luk 10:39; Mar 5:15; Act 22:3

clothed : Luk 8:27, Luk 15:17

in his : Psa 51:10

TSK: Luk 8:37

besought : Luk 8:28, Luk 5:8; Deu 5:25; 1Sa 6:20; 2Sa 6:8, 2Sa 6:9; 1Ki 17:18; Job 21:14, Job 21:15; Mat 8:34; Mar 5:17; Act 16:39

and he : Luk 9:5, Luk 9:56, Luk 10:10,Luk 10:11, Luk 10:16

TSK: Luk 8:38

besought : Luk 8:28, Luk 8:37; Deu 10:20,Deu 10:21; Psa 27:4, Psa 32:7, Psa 116:12, Psa 116:16; Mar 5:18; Phi 1:23

saying : Exo 12:25-27, Exo 13:8, Exo 13:9, Exo 13:14-16; Psa 71:17, Psa 71:18, Psa 78:3-6, Psa 107:21, Psa 107:22, Psa 107:31, Psa 107:32; Psa 111:2-4, Psa 145:3-12; Isa 63:7-13; Mar 5:19, Mar 5:20; Act 9:13-16; Gal 1:23, Gal 1:24; 1Ti 1:13-16

TSK: Luk 8:39

Return : 1Ti 5:8

and published : Luk 17:15-18; Deu 10:21; Psa 66:16, Psa 126:2, Psa 126:3; Dan 4:1-3, Dan 4:34-37; Mar 1:45; Joh 4:29

TSK: Luk 8:40

that : Mat 9:1; Mar 5:21

the people : Luk 5:1, Luk 19:6, Luk 19:37, Luk 19:38, Luk 19:48; Mar 6:20, Mar 12:37; Joh 5:35

waiting : Pro 8:34; Act 10:33

TSK: Luk 8:41

there : Mat 9:18-25; Mark 5:22-43

a ruler : Luk 13:14; Act 13:15, Act 18:8, Act 18:17

and he fell : Luk 5:8, Luk 17:16; Rev 5:8

and besought : Mat 8:7, Mat 8:8; Mar 5:23; Joh 4:46-49, Joh 11:21; Act 9:38

TSK: Luk 8:42

one : Luk 7:12; Gen 44:20-22; Job 1:18, Job 1:19; Zec 12:10

and she : Job 4:20; Psa 90:5-8, Psa 103:15, Psa 103:16; Ecc 6:12; Eze 24:16, Eze 24:25; Rom 5:12

But : Luk 8:45; Mar 5:24

TSK: Luk 8:43

having : Lev 15:25-33; Mat 9:20-22; Mar 5:25

twelve : Luk 8:27, Luk 13:11, Luk 13:16; Mar 9:21; Joh 5:5, Joh 5:6, Joh 9:1, Joh 9:21; Act 3:2, Act 4:22, Act 14:8-10

had : 2Ch 16:12; Psa 108:12; Isa 2:22, Isa 55:1-3; Mar 5:26, Mar 9:18, Mar 9:22

neither : Job 13:4

TSK: Luk 8:44

behind : Luk 7:38

touched : Deu 22:12; Mar 5:27, Mar 5:28, Mar 6:56; Act 5:15, Act 19:12

immediately : Luk 13:13; Exo 15:26; Mal 4:2; Mat 8:3, Mat 20:34; Joh 5:13

TSK: Luk 8:45

Who : ""Not that he was ignorant who had touched him,""says Epiphanius, ""but that he might not be himself the divulger of the miracle, and that the woman, hearing the question, and drawing near, might testify the singular benefit she had received, and that, in consequence of her declaration, she might presently hear from his lips, that her faith had saved her; and by this means, others might be excited to come and be healed of their disorders."

the multitude : Luk 9:13; Mar 5:30-32

TSK: Luk 8:46

for : Luk 6:19; 1Pe 2:9 *marg.

TSK: Luk 8:47

when : Psa 38:9; Hos 5:3

she came : 1Sa 16:4; Psa 2:11; Isa 66:2; Hos 13:1; Hab 3:16; Mat 28:8; Mar 5:33; Act 16:29; 1Co 2:3; 2Co 7:15; Phi 2:12; Heb 12:28

she declared : Luk 17:15, Luk 17:16; Psa 66:16

TSK: Luk 8:48

Daughter : Mat 9:2, Mat 9:22, Mat 12:20; 2Co 6:18

thy : Luk 7:50, Luk 17:19, Luk 18:42; Mat 8:13; Mar 5:34; Act 14:9; Heb 4:2

go : Exo 4:18; 1Sa 1:17; 2Ki 5:19

TSK: Luk 8:49

he : Luk 8:41-43; Mat 9:23-26; Mar 5:35-43

trouble : Luk 7:6, Luk 11:7; Isa 7:12; Mar 5:35

TSK: Luk 8:50

believe : Luk 8:48; Isa 50:10; Mar 5:36, Mar 9:23, Mar 11:22-24; Joh 11:25, Joh 11:40; Rom 4:17, Rom 4:20

TSK: Luk 8:51

he suffered : 1Ki 17:19-23; 2Ki 4:4-6, 2Ki 4:34-36; Isa 42:2; Mat 6:5, Mat 6:6; Act 9:40

save : Luk 6:14, Luk 9:28; Mar 5:37-40, Mar 14:33

TSK: Luk 8:52

all : Gen 23:2, Gen 27:34, Gen 27:35; 2Sa 18:33; Jer 9:17-21; Exo 24:17; Zec 12:10

she : Mar 5:38, Mar 5:39; Joh 11:4, Joh 11:11-13

TSK: Luk 8:53

laughed : Luk 16:14; Job 12:4, Job 17:2; Psa 22:7; Isa 53:3

knowing : Mar 15:44, Mar 15:45; Joh 11:39, Joh 19:33-35

TSK: Luk 8:54

he put : Luk 8:51; Mar 5:40

took : Jer 31:32; Mat 9:25; Mar 1:31, Mar 5:41, Mar 8:23, Mar 9:27

Maid : Luk 7:14, Luk 7:15; Joh 5:21, Joh 5:28, Joh 5:29, Joh 11:43; Act 9:40; Rom 4:17

TSK: Luk 8:55

her spirit : This expression, thus used of one who had been dead, strongly implies, that at death the soul not only exists separately, but returns and is re-united to the body, when it is raised from the dead. 1Ki 17:21-23; Joh 11:44

and he : Luk 24:41-43; Mar 5:43; Joh 11:44

TSK: Luk 8:56

he charged : Luk 5:14; Mat 8:4, Mat 9:30; Mar 5:42, Mar 5:43

Commentary -- Word/Phrase Notes (per Verse)

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.

Barnes: Luk 8:40-56

See this passage explained in the notes at Mat 9:18-26, and Mark 5:21-43.

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.

Poole: Luk 8:26-40

Ver. 26-40. We have had this whole story Mat 8:28-34, and Mar 5:1-21. See Poole on "Mat 8:28", and following verses to Mat 8:34, and See Poole on "Mar 5:1" and following verses to Mar 5:21.

Poole: Luk 8:41-56

Ver. 41-56. We had both these pieces of history twice before related, by Matthew, Mat 9:18-26 , and by Mark, Mar 5:22-43 , with some further circumstances. See Poole on "Mat 9:18" , and following verses to Mat 9:26 also See Poole on "Mar 5:22" , and following verses to Mar 5:43 . Christ’ s saying, Luk 8:45 ,

Who touched me? and again, Luk 8:46 ,

Somebody hath touched me; for I perceive that virtue is gone out of me doth not argue that Christ knew not of the woman’ s coming and touching him, or did not voluntarily send out that virtue that healed her; far be any such thoughts from any pious, intelligent souls: she was not healed by her touch of the border of his garment, but by his powerful will, commanding such a miraculous effect: he only spake this to bring forth the miracle into light, which was wrought secretly, so as the people took no notice of it. Healing virtue went out of Christ upon an act of his will, not necessarily. From Luk 8:55 is confuted the atheism of those who would make the soul to be merely the crasis, or some affection of the body; and it is proved to be a being that can subsist of itself, in a state of separation from the body.

It is said,

her spirit came again not, Christ gave her a new spirit. Christ did not here exert a creating power; only sent forth that power with which he was clothed to raise the dead. For other things observable from this story, see the notes before mentioned upon the parallel texts.

Ver. 41-56. We had both these pieces of history twice before related, by Matthew, Mat 9:18-26 , and by Mark, Mar 5:22-43 , with some further circumstances. See Poole on "Mat 9:18" , and following verses to Mat 9:26 also See Poole on "Mar 5:22" , and following verses to Mar 5:43 . Christ’ s saying, Luk 8:45 ,

Who touched me? and again, Luk 8:46 ,

Somebody hath touched me; for I perceive that virtue is gone out of me doth not argue that Christ knew not of the woman’ s coming and touching him, or did not voluntarily send out that virtue that healed her; far be any such thoughts from any pious, intelligent souls: she was not healed by her touch of the border of his garment, but by his powerful will, commanding such a miraculous effect: he only spake this to bring forth the miracle into light, which was wrought secretly, so as the people took no notice of it. Healing virtue went out of Christ upon an act of his will, not necessarily. From Luk 8:55 is confuted the atheism of those who would make the soul to be merely the crasis, or some affection of the body; and it is proved to be a being that can subsist of itself, in a state of separation from the body.

It is said,

her spirit came again not, Christ gave her a new spirit. Christ did not here exert a creating power; only sent forth that power with which he was clothed to raise the dead. For other things observable from this story, see the notes before mentioned upon the parallel texts.

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 8:8

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)

Haydock: Luk 8:25

After Christ had appeased the storm at sea, the disciples, all astonishment at the miracle, began to whisper to each other, saying, Who is this? not that the disciples were ignorant of whom they were speaking, but they wondered at his mighty works, and at the glory of his divine power. (St. Ambrose)

Haydock: Luk 8:26

Here St. Matthew relates the history of the two demoniacs, whilst St. Mark and St. Luke speak only of one; but the man mentioned in these two evangelists, was a man of some consideration and consequence, for whose cure the country was deeply interested. (St. Augustine, de concord. evang.)

Haydock: Luk 8:28

This is not a voluntary confession, which merits a reward, but a forced acknowledgment, extorted against their wills. Like fugitive servants, who, when they meet their masters, think of nothing but of deprecating punishment. The devils think our Lord is come down upon earth to judge them. (St. Jerome) ---

The torment from which this devil desires to be freed, is the pain and affliction he would suffer by being forced to yield to the power of Christ, in leaving the man; not the general torment of hell, to which he knew he was unchangeably and irrevocably condemned. He was also tormented with the fear, lest he should be now consigned to those eternal pains before his time, as it is expressed in St. Matthew. For, though the evil spirits are unavoidably condemned, and already suffer the chief torments of hell, yet the rigorous fulfilment of all is deferred to the day of judgment. (Jansenius, conc. Evang.)

Haydock: Luk 8:30

He did not put the question through ignorance of his name, but that his answer might shew forth the divine power in a more glorious manner; as also for our instruction, that knowing the great number of our invisible enemies, we might work out our salvation with fear and trembling, placing all our confidence in God. (Denis the Carthusian)

Haydock: Luk 8:32

If, says St. Athanasius, the infernal spirits have no power over such impure beasts as swine, with much greater reason then are they deprived of power over man, who is made after God's own image, and redeemed by the blood of his son, Christ Jesus. We should therefore fear only God, and despise the devil. (In vit. St. Anthony)

Haydock: Luk 8:33

This event shews what was before asserted, that many devils had possession of the man. The obstinacy of the Sadducees, who denied the existence of evil spirits, was thus likewise refuted; as well as the cavils of certain moderns, who pretend that these effects which appeared in the demoniacs, were not produced by the power of the devil, but were the consequences of some violent natural malady. (Jansenius, conc. Evang.)

Haydock: Luk 8:41

See this explained in Matthew ix. and Mark v.

Haydock: Luk 8:43

All her substance; ( Greek: olon ton bion ) i.e. all that she had to live upon.

Haydock: Luk 8:45

All denied that they had designedly touched him, though, on account of the pressure of the crowd, many unwillingly touched him. (Menochius' Commentaria.)

Haydock: Luk 8:48

Greek: Para tou archisunagogou, which some interpret, from the house of the ruler. (Menochius) ---

In vain do you trouble him. (Menochius)

Haydock: Luk 8:55

This returning of the souls again, to reanimate the bodies of those whom Christ and his apostles raised from death, (and especially Lazarus, who had been dead four days) doth evidently prove the immortality of the soul. From this place we may also conclusively infer against our adversaries, who say, that every one goeth straight to heaven or hell, that it is not probable that they were called from the one or the other; and therefore from some third place.

====================

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.

Gill: Luk 8:25

And he said unto them, where is your faith?.... That is, he said so to his disciples, who had professed faith in him, but now discovered very little:

and they being afraid, wondered; being filled with awful sense of his majesty, were amazed at his power and authority, in rebuking the wind and sea, which at once obeyed him, and were still:

saying one another; among themselves, privately:

what manner of man is this? for he commandeth even the winds and water; or the sea, as the Vulgate Latin. The Syriac version reads both, "the floods and the sea";

and they obey him: according to Matthew, these words seem to be spoken by the men of the ship, the mariners; but here, according to Luke, they seem to be the words of the disciples; See Gill on Mat 8:27, Mar 4:41.

Gill: Luk 8:26

And they arrived at the country of the Gadarenes,.... In Mat 8:28 it is called the country of the Gergesenes; see Gill on Mat 8:28 as it is here, in the Arabic and Ethiopic versions; and "of the Gerasenes", in the Vulgate Latin; but the Syriac and Persic versions read, "of the Gadarenes", as in Mar 5:1. See Gill on Mar 5:1.

which is over against Galilee: from whence the ship launched, and Christ and his disciples came.

Gill: Luk 8:27

And when he went forth to land,.... The Persic and Ethiopic versions read,

when they went forth to land; when Christ and his disciples came out of the ship, and went ashore:

there met him out of the city a certain man; or rather, there met him a certain man of the city; that is, one that belonged to, and was an inhabitant of Gadera, or some city thereabout; who had been born and brought up, and had lived there; for certain it is, that he did not now come out of the city, but out of the tombs, as in Mat 8:28 and to which agrees the account of him that follows here; in the Vulgate Latin version, these words, "out of the city" are omitted; which the interpreter not understanding, might leave out, as carrying in it a seeming contradiction to the accounts of him:

which had devils long time. The Vulgate Latin, Syriac, Persic, and Arabic versions, read in the singular number, which had a devil: and which agrees with Luk 8:29 for though more are after mentioned, yet the many might be under one head, and chief of them; but in all the copies, it is read in the plural number, "devils"; and to this agrees the name of legion, for there were many devils in him, and they had a possession of him a long time which aggravates the miserable condition of this man, and illustrates the power of Christ in freeing him from them:

and wore no clothes; but went naked, and when any were put upon him, would tear them in pieces:

neither abode in any house, but in the tombs; See Gill on Mar 5:3.

Gill: Luk 8:28

When he saw Jesus,.... Even afar off, at some considerable distance, he ran towards him, Mar 5:6.

He cried out, and fell down before him; that is, the man possessed with the devil did so, under his impulse, and through his agitation of him:

and with a loud voice said; which was the unclean spirit in the man:

what have I to do with thee, Jesus, thou Son of God, most high? I beseech thee torment me not; i.e. before the time; See Gill on Mat 8:29.

Gill: Luk 8:29

For he had commanded the unclean spirit..... That had the rest of the devils under his authority, and power,

to come out of the man; this he had done, either before, or just as he came up to him; See Gill on Mar 5:8.

For oftentimes it had caught him; possessed him, and wrought so strongly in him, and with so much fury, that there was no governing him:

and he was kept bound with chains and fetters; attempts were made to bind him, and keep him bound, but in vain: and he brake the bands; See Gill on Mar 5:4.

And was driven of the devil into the wilderness: into some desert and desolate place, where were the tombs and sepulchres of the dead; this was done by the prince of the legion.

Gill: Luk 8:30

And Jesus asked him, saying, what is thy name?.... This question was put, not out of ignorance in Christ, but for the sake of those that were with him; and partly, that the miserable condition of this man might be the more known; and partly, that his own power might be the more manifest in the dispossession:

and he said, legion, because many devils were entered into him; See Gill on Mar 5:9.

Gill: Luk 8:31

And they besought him,.... That is, all the devils, the whole legion of them, entreated Jesus, under whose power, and at whose dispose they were:

that he would not command them to go out into the deep; meaning, not the deep waters of the sea, for thither they ran the swine at their own request; but the bottomless pit of hell, where others of these spirits lay in chains of darkness; and so the Ethiopic version renders it, "into hell": they desired, that when they went out of this man, they might not be ordered thither, or remanded to their former prison; for they knew that if he gave the word of command, they must obey; but that they might be suffered to continue in that country, and range about on earth, or be any where, rather than in hell.

Gill: Luk 8:32

And there was there an herd of many swine,.... About two thousand, Mar 5:13,

Feeding on the mountain; See Gill on Mar 5:11.

And they besought him that he would suffer them to enter into them; which they could not do, without his leave:

and he suffered them: See Gill on Mar 5:12, Mar 5:13

Gill: Luk 8:33

Then went the devils out of the man,.... Being obliged by the power of Christ, sore against their wills, having had possession of him a long time:

and entered into the swine; possessed them:

and the herd ran violently down a steep place into the lake; that is of Gennesaret; or the sea, as the Syriac and Persic versions read; that is, the sea of Galilee, the same with the former:

and were choked; in the waters, and died, as the Ethiopic version adds.

Gill: Luk 8:34

When they that fed them saw what was done,.... That the devils went out of the man possessed by them, and entered into the herd of swine, which becoming mad therewith, ran furiously down the precipice into the sea, and were drowned:

they fled; as persons affrighted, at these uncommon and surprising events, and as afraid to see their owners:

and went and told it in the city; that is, of Gadara, or some other city near at hand; the Syriac and Ethiopic versions read, "in the cities"; in all the cities round about, in that country:

and in the country, or "fields", in the villages adjacent, and in the houses which were scattered about in the fields for conveniency, for rural business.

Gill: Luk 8:35

Then they went out to see what was done,.... That is, the inhabitants of the city, or cities and villages, and houses in the fields; these went out from their respective places of abode, to see with their own eyes, what the swine herds had related to them, concerning the man that had been possessed with devils, and what was become of the swine:

and came to Jesus; where he was, which was not far from the sea shore:

and found the man out of whom the devils were departed, sitting at the feet of Jesus; quiet and serene, in an humble posture, and as a disciple of Christ, receiving instructions from him:

clothed, and in his right mind, and they were afraid; See Gill on Mar 5:15.

Gill: Luk 8:36

They also which saw it,.... The disciples of Christ, or the men of the ship, or persons who lived hard by in the fields, who were eyewitnesses of these several things:

told them by what means he that was possessed of the devils was healed; See Gill on Mar 5:16.

Gill: Luk 8:37

Then the whole multitude,.... For it seems, a very large number of people were presently gathered together, from all parts of the country, upon the report of the swine herds, who fled, it is very likely, some one way, and some another:

of the country of the Gadarenes round about; of the country that was round about Gadara. The Vulgate Latin reads, "of the Gergesenes"; and the Arabic and Ethiopic versions, "of the Gergesenes": and they all, with one accord,

besought him to depart from them, for they were taken with great fear: lest they should suffer other and greater losses, than the loss of the swine; choosing rather that the devils should be retained among them, than Christ continue with them:

and he went up into the ship; directly, granted their request at once; not desirous of staying with such an ungrateful people, that loved their swine more than him, yea, than the bodily health and welfare of their countrymen:

and he returned back again; to Galilee, at least in a very little time, after some short discourse with the dispossessed man; having staid but a very small time in that place, just landed as it were, and not having proceeded far from the seashore.

Gill: Luk 8:38

Now the man out of whom the devils were departed,.... Sensible of the power of Christ, and of the favour he had received from him, was of a quite different mind from his countrymen: and

besought him that he might be with him; See Gill on Mar 5:18.

But Jesus sent him away; from him, into the country:

saying, as follows.

Gill: Luk 8:39

Return to thine own house,.... Which very likely was in the city of Gadara, whither he went, and throughout the whole of which he published the account of the dispossession of the devils from him: Mark adds, "to thy friends"; relations, acquaintance, and countrymen:

and show how great things God hath done unto thee; for none but God could effect such things, tacitly suggesting to him hereby, that he himself was God. Mark adds, "and hath had compassion on thee": signifying, that what he had done for him, did not arise from merit in the man, but from mercy in himself; See Gill on Mar 5:19.

And he went his way; he obeyed the orders of Christ, as love and gratitude obliged him:

and published throughout the whole city; of Gadara, and not only there, but in the rest of the ten cities, called Decapolis, Mar 5:20 one of which was this of Gadara, as Pliny relates ^o:

how great things Jesus had done unto him; having cast out a legion of devils from him, clothed him, and brought him to his right mind; and had not only delivered his body from a diabolical possession, but had given him spiritual and saving instructions for his soul, on which he had wrought a real work of grace.

Gill: Luk 8:40

And it came to pass, that when Jesus was returned,.... From the country of the Gadarenes, to the other side of the sea of Tiberias, to Galilee; and particularly to his own city, Capernaum; Mat 9:1.

The people gladly received him; who were of a different cast from those he had just left; being sensible of the benefits they received from him, both by his ministry and miracles; and which was the reason of their receiving him with so much joy and gladness:

for they were all waiting for him; on the shore, looking out very eagerly for him, being earnestly desirous of his speedy return to them; having many that wanted his assistance, both for their souls and bodies, of which the following are instances.

Gill: Luk 8:41

And behold, there came a man named Jairus,.... See Gill on Mar 5:22.

and he was a ruler of the synagogue; at Capernaum; and it was the more remarkable, that such an one should come to Christ, and express any regard to his person, or faith in his power, and therefore a "behold" is prefixed to this account; See Gill on Mat 9:18.

And he fell down at Jesus' feet; showing great reverence and humility, and as Matthew says, "worshipped him"; if not in a religious, yet in a civil way:

and besought him that he would come into his house; which was at some distance from thence, as appears by what follows.

Gill: Luk 8:42

For he had one only daughter,.... And so exceedingly dear to him:

about twelve years of age; See Gill on Mat 9:18.

And she lay a dying, or "was near death", as the Syriac and Persic versions; or "was just ready to die", as the Ethiopic version. The Vulgate Latin and Arabic versions render it, "she was dead", or "now dead", and which agrees with Mat 9:18. See Gill on Mat 9:18.

but as he went; along the streets of Capernaum, from Matthew's house; where he had been entertained with his disciples, and others, and where he had a conversation with some of the Pharisees and John's disciples, to the ruler's house:

the people thronged him; such a vast multitude followed him to see the cure, that he was even crowded, and so pressed on all sides, that it was difficult to walk along.

Gill: Luk 8:43

And a woman having an issue of blood twelve years,.... The Persic version reads, "there was a woman in that city", &c. in the city of Capernaum; See Gill on Mat 9:20.

Which had spent all her living upon physicians; she had applied to one physician and another, and had consumed all her substance in this way:

neither could be healed of any; though she had followed the directions and prescriptions of many, who pretended they were able to cure her; See Gill on Mar 5:26.

Gill: Luk 8:44

Came behind him,.... In the press and crowd of people, being ashamed to come before him, and tell him her case:

and touched the border of his garment the fringe the Jews were obliged to wear at the bottom of their garments, Num 15:38 and which the more religious sort did, for by this they were distinguished from the common people: it is asked ^p,

"who is a plebeian, or one of the common people? every one that does not read "Keriat Shema", (i.e. hear, O Israel), &c. Deu 6:4 morning and evening, with the blessings belonging to it, the words of R. Meir: but the wise men say, whoever does not put on the "Tephillin" (the frontlets, Deu 6:8) Ben Azzai says, whoever has not ציצית, "the fringe" on his garment''

See Gill on Mat 9:20. This woman was persuaded in her own mind, if she could but touch the clothes of Christ, she should be healed, and accordingly she was:

and immediately her issue of blood staunched; stopped, and was dried up; Mar 5:28.

Gill: Luk 8:45

And Jesus said, who touched me?.... This he said, not as ignorant of the person that had done it, but in order to discover her to the people, and the cure she had received, as well as her faith; See Gill on Mar 5:30.

When all denied; both the disciples and the multitude, as many as were near him, and who might be thought to have done it; all excepting the woman, who afterwards came and declared it; for it is very likely, that as soon as she had touched his garment, and got her cure, she drew further off:

Peter, and they that were with him; the rest of the disciples, who were in company together, as appears from Mar 5:31

Said, Master, the multitude throng thee, and press thee, and sayest thou, who touched me? or "my garment", as the Ethiopic version reads; See Gill on Mar 5:31.

Gill: Luk 8:46

And Jesus said, somebody hath touched me,.... Not in a common and accidental way, but with design, and in the strength of faith:

for I perceive that virtue is gone out of me: for the cure of the person that had touched him, and that not without his knowledge and will; See Gill on Luk 6:19.

Gill: Luk 8:47

And when the woman saw that she was not hid,.... From Christ, among the crowd, nor the thing that she had done. The Syriac and Arabic versions render it, "that he had not forgot her"; she hoping he would be diverted from taking any notice of her and her action, through the crowd of people about him;

she came trembling; for fear of the anger and resentment of Christ, and lest the favour would be revoked, and the penalty of the law inflicted; See Gill on Mar 5:33.

And falling down before him; in the most humble manner, "at his feet", as the Arabic version reads; "and worshipped him", as the Syriac, Persic, and Ethiopic versions have it; gave him the glory of the cure, and thanks for it:

she declared unto him before all the people; the whole truth of the matter, what a disease she had laboured under for so long a time, what means she had used to no purpose:

for what cause she had touched him; namely, in order to have a cure, which she believed she should have in that way:

and how she was healed immediately; as soon as ever she had touched him.

Gill: Luk 8:48

And he said unto her, daughter,.... Instead of frowning upon her, and chiding her for what she had done, he addressed her in a very affable and affectionate manner; bidding her

be of good comfort; and not be afraid; this clause is left out in the Vulgate Latin version, as in Mar 5:34 but is in the copies, and other versions:

thy faith hath made thee whole, go peace; See Gill on Mat 8:2. See Gill on Mar 5:34. See Gill on Luk 7:50.

Gill: Luk 8:49

While he yet spake,.... The above words to the woman;

there cometh one: Mark suggests there were more than one, Mar 5:35; see Gill on Mar 5:35 and the Persic version here reads, "some of the ruler's family came"; that is, to him, who was now with Jesus: from the ruler of the synagogue's house; so the word "house" is supplied by the Syriac and Ethiopic versions; otherwise the words would be,

from the ruler of the synagogue; which could not be, since he was still with Christ: hence some versions, as the Vulgate and Arabic, render them, "to the ruler of the synagogue"; and which give a true sense, and a right view of the case; for this messenger both came from his house, and to him:

saying to him, thy daughter is dead, trouble not the master; to bring him any further, since all hope of help was now gone. The Vulgate Latin version, instead of "master", reads "him"; and the Ethiopic version, "Jesus".

Gill: Luk 8:50

But when Jesus heard it,.... The message that was brought to the ruler, and the hint that was given, that it was needless to give him any further trouble:

he answered him; not the messenger, but the father of the child, as the Vulgate Latin, Syriac, Persic, and Ethiopic versions read:

saying, fear not: do not be dismayed at this message, nor despair of help, notwithstanding such is the case:

believe only, and she shall be made whole; exercise faith in me, that I am able to raise her from the dead, and I will do it; and she shall be restored to life, and to perfect health and strength again.

Gill: Luk 8:51

And when he came into the house,.... Of the ruler of the synagogue;

he suffered no man to go in: to the room, where the dead body lay:

save Peter, James and John; not one of the multitude that followed him, nor any of the disciples, but these three; who were his favourite ones, and were a sufficient number to be witnesses of the miracle:

and the father and mother of the maiden; these also were admitted. The Persic version very wrongly joins these last words with the beginning of the next verse, reading them thus, "the father and mother of the maiden, with the domestics, wept and bewailed her".

Gill: Luk 8:52

Not only her relations and friends, and the servants of the house, but the mourning women, that were hired on this occasion, and employed for this purpose:

but he said, weep not; neither in show, as the mourning women did, nor in reality, as the friends of the deceased:

she is not dead, but sleepeth; See Gill on Mat 9:24. See Gill on Mar 5:39.

Gill: Luk 8:53

And they laughed him to scorn,.... The servants, neighbours, and relations, the pipers, and mourning women: these, from weeping for the dead, fell to laughing at Christ, having him and his words in the utmost derision:

knowing that she was dead: some of them having been employed in laying her out, and all of them having seen her, and were satisfied, and thoroughly assured, that she was actually dead, as ever any person was, as she doubtless was; but they were ignorant in what sense Christ meant she was not dead, but asleep; See Gill on Mat 9:24. See Gill on Mar 5:39.

Gill: Luk 8:54

And he put them all out,.... Of the room, where the maiden lay, all the mourners and pipers; all excepting the parents of the child, and his three disciples, This clause is left out in the Vulgate Latin, and Ethiopic versions; nor was it in two of Beza's ancient copies, and in two of Stephens's; but in the rest, and in the other versions:

and took hereby the hand, and called, saying; in the Syriac language, "Talitha cumi", as in Mar 5:41

Maid, arise; See Gill on Mar 5:41.

Gill: Luk 8:55

And her spirit came again,.... Her soul, which was departed from her, upon the all-powerful voice of Christ, returned to her body; and "re-entered", as the Ethiopic version adds: this shows that the soul is immortal, and dies not with the body; that it exists in a separate state from it after death, and will hereafter re-enter the body, and be again united to it in the resurrection, of which this instance was a kind of pledge and emblem: where her spirit was during this time of separation, is needless, and would be curious and rash to inquire; it is enough to say with the Scripture, that it had returned, to God, that gave it, Ecc 12:7 and by whom it was sent back to its body again:

and she arose straightway: from off the bed, and as Mark says, "walked"; for she was at an age capable of it, and which actions of arising and walking, clearly proved that she was alive, and in health:

and he commanded to give her meat; which was done, partly to show, not only that she was alive, but that her disorder was removed, and her appetite restored, and that she could eat and drink, as she had done before her illness; and partly, to observe that she was raised not to an immortal life, as none were before Christ, but to an animate life, which was to be supported by eating and drinking, and so a mortal one; See Gill on Mar 5:43.

Gill: Luk 8:56

And her parents were astonished,.... At the miracle that was wrought, to see their child restored to life; to see her arise, walk, and eat, being in perfect health and strength, and no disorder attending her;

but he charged them that they should tell no man what was done. The Ethiopic version reads, "what he had done, nor any thing that was done" not that the thing itself could be concealed, but the way and manner in which, and the means by which it was done, and the circumstances of it; how that by taking her by the hand, and commanding her to arise, she forthwith arose, and walked and ate: Christ's meaning is, that he would not have them take any pains to publish this affair, or to make it more known than was necessary; not to acquaint any person with the particulars of it, but keep them as private as they could: his reasons for this; see Gill on Mar 5:43.

Commentary -- Verse Notes / Footnotes

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.

NET Notes: Luk 8:25

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

² sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.

³ sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.

⁴ sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.

NET Notes: Luk 8:26

¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate a summary and transition in the narrative.

² tc The textual tradition here is quite complicated. Most mss, especially later ones (A W Ψ Ë¹³ Ï sy), read “Gadarenes,” which is the better reading in Matt 8:28. Some mss (א L Θ Ξ Ë¹ 33 579 700* 1241 pc) have “Gergesenes.” But early and important representatives of the Alexandrian and Western texttypes (Ì⁷⁵ B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms.

sn The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.

³ sn That is, across the Sea of Galilee from Galilee.

NET Notes: Luk 8:27

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

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

³ tn Grk “stepped out on land.”

⁴ tn Or “city.”

⁵ tn Grk “who had demons.”

⁶ tn Grk “he”; the referent (the demon-possessed man) has been specified in the translation for clarity.

⁷ tn Or “in.”

NET Notes: Luk 8:28

¹ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

² tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

³ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

⁴ sn On the title Most High see Luke 1:35.

⁵ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

NET Notes: Luk 8:29

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

² tc ‡ Although the external evidence favors the aorist παρήγγειλεν (parhngeilen, “he commanded”; Ì⁷⁵ B Θ Ξ Ψ Ë¹³ 579 700 1241 1424 2542 pm), the internal evidence favors the imperfect παρήγγελλεν (parhngellen, here translated “he had started commanding”; א A C K L W Γ Δ 1 33 565 892 pm). The aorist is suspect because it can more easily be taken as a single command, and thus an immediate exorcism. The imperfect would most likely be ingressive (BDF §§328; 329; 331), suggesting that Jesus started to command the evil spirit to depart, and continued the command.

³ tn Grk “unclean.”

⁴ tn Here καί (kai) has been translated as “so,” introducing a clause that gives the result of the man being seized by the demon.

⁵ tn Or “fetters”; these were chains for the feet.

⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

⁷ tn Grk “into the deserts.” The plural use here has been translated as “deserted places,” that is, uninhabited areas.

⁸ sn This is a parenthetical, explanatory comment by the author.

NET Notes: Luk 8:30

¹ tn Grk “And Jesus.” Here δέ (de) has been translated as “then” to pick up the sequence of the narrative prior to the parenthetical note by the author.

² tn Here δέ (de) has not been translated.

³ sn The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.

NET Notes: Luk 8:31

¹ tn One could also translate the imperfect tense here with a repetitive force like “begged him repeatedly.”

² tn Or “command.”

³ tn This word, ἄβυσσος (abusso"), is a term for the place where the dead await the judgment. It also could hold hostile spirits according to Jewish belief (Jub. 5:6-7; 1 En. 10:4-6; 18:11-16).

NET Notes: Luk 8:32

¹ tn Grk “mountain,” but this might give the English reader the impression of a far higher summit.

² tn Grk “they”; the referent (the demonic spirits) has been specified in the translation for clarity.

³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁴ sn Many have discussed why Jesus gave them permission, since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.

NET Notes: Luk 8:33

¹ tn Here δέ (de) has been translated as “so” to indicate a conclusion and transition in the narrative.

² tn The words “of pigs” are supplied because of the following verb in English, “were drowned,” which is plural.

NET Notes: Luk 8:34

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

² tn Or “reported it.” This verb is used three times in the next few verses (vv. 36, 37), showing how the healing became a major topic of conversation in the district.

³ tn Or “city.”

NET Notes: Luk 8:35

¹ tn Here δέ (de) has been translated as “so” to indicate the people’s response to the report.

² tn Grk “Jesus, and they.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

NET Notes: Luk 8:36

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

² tn Or “had been delivered”; Grk “had been saved.” This should not be understood as an expression for full salvation. They were only discussing the healing.

NET Notes: Luk 8:37

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

² tc See the tc note on “Gerasenes” in v. 26 for the same geographical options for the textual variants.

³ tn Grk “all the people of the surrounding region of the Gerasenes,” but according to L&N 1.80, “περίχωρος may include not only the surrounding region but also the point of reference, for example…‘the Gerasenes and the people living around them’ Lk 8:37.”

⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁵ tn Or “to depart from them.”

⁶ sn Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.

⁷ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ departure was the result of the Gerasenes’ response. A new sentence was started in the translation at this point for stylistic reasons.

⁸ tn Grk “returned,” but the effect is that he departed from the Gerasene region.

NET Notes: Luk 8:38

¹ tn Grk “be,” that is, “remain.” In this context that would involve accompanying Jesus as he went on his way.

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

NET Notes: Luk 8:39

¹ tn Grk “your house.”

² tn Or “describe.”

³ sn Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock (Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.

⁴ tn Here καί (kai) has been translated as “so” to indicate the man’s response to Jesus’ instructions.

⁵ tn Or “city.”

⁶ sn Note that the man could not separate what God had done from the one through whom God had done it (what Jesus had done for him). This man was called to witness to God’s goodness at home.

NET Notes: Luk 8:40

¹ tn This is a temporal infinitival clause in contrast to Mark’s genitive absolute (Mark 5:21).

sn Here the author notes that Jesus returned to the western shore of the Sea of Galilee after his brief excursion into Gentile territory (8:26-39; cf. also Mark 5:21).

NET Notes: Luk 8:41

¹ tn Grk “And behold.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

² tn Jairus is described as ἄρχων τῆς συναγωγῆς (arcwn th" sunagwghs), the main elder at the synagogue who was in charge of organizing the services.

³ sn See the note on synagogues in 4:15.

⁴ tn Grk “and falling.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

⁵ tn This verb is an imperfect tense, commonly used by Luke for vividness.

NET Notes: Luk 8:42

¹ tn This imperfect verb could be understood ingressively: “she was beginning to die” or “was approaching death.”

² sn Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).

NET Notes: Luk 8:43

¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

² tn Grk “a flow of blood.”

³ tc ‡ Most mss, including the majority of later mss (א[* C] A L W Θ Ξ [Ψ] Ë^1,13 33 [1424] Ï [lat sy^c,p,h]) read here, “having spent all her money on doctors.” Uncertainty over its authenticity is due primarily to the fact that certain important witnesses do not have the phrase (e.g., Ì⁷⁵ B [D] 0279 sy^s sa Or). This evidence alone renders its authenticity unlikely. It may have been intentionally added by later scribes in order to harmonize Luke’s account with similar material in Mark 5:26 (see TCGNT 121). NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

NET Notes: Luk 8:44

¹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

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

³ sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

⁴ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

⁵ tn Grk “the flow of her blood.”

sn The woman was most likely suffering from a vaginal hemorrhage, in which case her bleeding would make her ritually unclean.

NET Notes: Luk 8:45

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

² tn Grk “said.”

³ tc Most mss, especially the later ones (א A C*^,3 D L W Θ Ξ Ψ Ë^1,13 33 Ï latt), also have “and those together with him” (with two different Greek constructions for the phrase “with him”), while several important witnesses omit this phrase (Ì⁷⁵ B Π 700* al sa). The singular verb εἶπεν (eipen, “he said”) could possibly suggest that only Peter was originally mentioned, but, if the longer reading is authentic, then εἶπεν would focus on Peter as the spokesman for the group, highlighting his prominence (cf. ExSyn 401-2). Nevertheless, the longer reading looks like a clarifying note, harmonizing this account with Mark 5:31.

⁴ sn Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”

NET Notes: Luk 8:46

¹ tn This is a consummative perfect. Jesus sensed that someone had approached him to be healed, as his reference to power makes clear. The perception underlies Jesus’ prophetic sense as well.

NET Notes: Luk 8:47

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

² tn Or “could not remain unnoticed” (see L&N 28.83).

³ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. The order of the clauses in the remainder of the verse has been rearranged to reflect contemporary English style.

⁴ tn Grk “told for what reason.”

NET Notes: Luk 8:48

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

² tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

NET Notes: Luk 8:49

¹ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93). In this case the referent is Jairus (v. 41).

NET Notes: Luk 8:50

¹ tn Grk “answered.”

² tn Or “will be delivered”; Grk “will be saved.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the girl’s healing.

NET Notes: Luk 8:51

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

² tn Grk “and John,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

NET Notes: Luk 8:52

¹ sn This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.

² tn Grk “beating the breasts” (in mourning); see L&N 52.1.

NET Notes: Luk 8:53

¹ tn This imperfect verb has been translated as an ingressive imperfect.

² tn The participle εἰδότες (eidotes) has been translated as a causal adverbial participle.

³ tn Or “had died.”

NET Notes: Luk 8:54

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

² tn Grk “and called, saying.” This is redundant in contemporary English and has been simplified in the translation to “and said.”

NET Notes: Luk 8:55

¹ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

² sn In other words, she came back to life; see Acts 20:10.

³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

NET Notes: Luk 8:56

¹ tn Grk “And her.” Here καί (kai) has not been translated because of differences between Greek and English style.

² sn Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.

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.

Geneva Bible: Luk 8:27

^{( 6 )} 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.

^{( 6 )} Christ shows by casting out a legion of demons by his word alone that his heavenly power was appointed to deliver men from the slavery of the devil: but foolish men for the most part will not redeem this so excellent grace freely offered unto them if it means the loss of even the least of their wealth.

Geneva Bible: Luk 8:29

(For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, ^{( k )} and was driven of the devil into the wilderness.)

^{( k )} By force and violence, as a horse when he is spurred.

Geneva Bible: Luk 8:39

Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published ^{( l )} throughout the whole city how great things Jesus had done unto him.

^{( l )} That is, the city of the Gadarenes: and though Mark says that he preached it in Decapolis, these accounts do not differ, for Pliny records in lib. 5, chap. 18, that Gadara is a town of Decapolis: so that Decapolis was partly on this side of Jordan, and partly on the other side.

Geneva Bible: Luk 8:40

And it came to pass, that, when Jesus was returned, the people ^{( m )} [gladly] received him: for they were all waiting for him.

^{( m )} The multitude was glad he had come again, and greatly rejoiced.

Geneva Bible: Luk 8:41

^{( 7 )} And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house:

^{( 7 )} Christ shows by a double miracle that he is Lord both of life and death.

Geneva Bible: Luk 8:43

And a woman having an issue of blood twelve years, which had spent all her ^{( n )} living upon physicians, neither could be healed of any,

^{( n )} All that she had to live upon.

Geneva Bible: Luk 8:52

And all wept, and ^{( o )} bewailed her: but he said, Weep not; she is not dead, but sleepeth.

^{( o )} The word signifies to beat and strike, and is used in the mournings and lamentations that are at burials, at which times men used this type of behaviour.

Geneva Bible: Luk 8:55

And her spirit came again, and she ^{( p )} arose straightway: and he commanded to give her meat.

^{( p )} The corpse was lying there, and then the young girl received life, and rose out of the bed, that all the world might see that she was not only restored to life, but also void of all sickness.

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 8:4-15

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.

Maclaren: Luk 8:43-48

A Miracle Within A Miracle

And a woman, having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, 44. Came behind Him, and touched the border of His garment: and immediately her issue of blood stanched. 45. And Jesus said, Who touched Me? When all denied, Peter, and they that were with Him, said, Master, the multitude throng Thee and press Thee, and sayest Thou, Who touched Me? 46. And Jesus said, Somebody hath touched Me: for I perceive that virtue is gone out of Me. 47. And when the woman saw that she was not hid, she came trembling, and, falling down before Him, she declared unto Him before all the people for what cause she had touched Him, and how she was healed immediately. 48. And He said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.'--Luke 8:43-48.

THE story of Jairus's daughter is, as it were, cut in two by that of the poor invalid woman. What an impression of calm consciousness of power and of leisurely dignity is made by Christ's having time to pause, even on His way to a dying sufferer, in order to heal, as if parenthetically, this other afflicted one! How Jairus must have chafed at the delay! He had left his child at the point of death,' and here was the Healer loitering, as it must have seemed to a father's agony of impatience.

But Jesus, with His infinite calm and as infinite power, can afford to let the one wait and even die, while He tends the other. The child shall receive no harm, and her sister in sorrow has as great a claim on Him as she. He has leisure of heart to feel for each, and power for both. We do not rob one another of His gifts. Attending to one, He does not neglect another.

This miracle illustrates the genuineness and power of feeble and erroneous faith, and Christ's merciful way of strengthening and upholding it. The woman, a poor, shrinking creature, has been made more timid by long illness, disappointed hopes of cure, and by poverty. She does not venture to stop Jesus, as He goes with an important official of the synagogue to heal his daughter, but creeps up in the crowd behind Him, puts out a wasted, trembling hand to touch the tasselled fringe of His robe--and she is whole.

She would fain have glided away with a stolen cure, but Jesus forced her to stand out before the throng, and with all their eyes on her, to conquer diffidence and womanly reticence, and tell all the truth. Strange contrast, this, to His usual avoidance of notoriety and regard for shrinking weakness! But it was true kindness, for it was the discipline by which her imperfect faith was cleared and confirmed.

It is easy to point out the imperfections in this woman's faith. It was very ignorant. She was sure that this Rabbi would heal her, but she expected it to be done by the material contact of her finger with His robe. She had no idea that Christ's will, much less His love, had anything to do with His cures. She thinks that she may carry away the blessing, and He be none the wiser. It is easy to say, What blank ignorance of Christ's way of working! what grossly superstitious notions! Yes, and with them all what a hunger of intense desire to be whole, and what absolute confidence that a finger-tip on His robe was enough!

Her faith was very imperfect, but the main fact is that she had it. Let us be thankful for a living proof of the genuineness of ignorant and even of superstitious faith. There are many now who fall with less excuse into a like error with this woman's, by attaching undue importance to externals, and thinking more of the hem of the garment and its touch by a finger than of the heart of the wearer and the grasp of faith. But while we avoid such errors, let us not forget that many a poor worshipper clasping a crucifix may be clinging to the Saviour, and that Christ does accept faith which is tied to outward forms, as He did this woman's.

There was no real connection between the touch of her finger and her healing, but she thought that there was, and Christ stoops to her childish thought, and lets her make the path for His gift. According to thy faith be it unto thee': His mercy, like water, takes the shape of the containing vessel.

The last part of the miracle, when the cured woman is made the bold confessor, is all shaped so as to correct and confirm her imperfect faith. We note this purpose in every part of it. She had thought of the healing energy as independent of His knowledge and will. Therefore she is taught that He was aware of the mute appeal, and of the going out of power in answer to it. The question, Who touched me?' has been regarded as a proof that Jesus was ignorant of the person; but if we keep the woman's character and the nature of her disease in view, we can suppose it asked, not to obtain information, but to lead to acknowledgment, and that without ascribing to Him in asking it any feigning of ignorance.

The contrast between the pressure of the crowd and the touch of faith has often been insisted on, and carries a great lesson. The unmannerly crowd hustled each other, trod on His skirts, and elbowed their way to gape at Him, and He took no heed. But His heart detected the touch, unlike all the rest, and went out with healing power towards her who touched. We may be sure that, though a universe waits before Him, and the close-ranked hosts of heaven stand round His throne, we can reach our hands through them all, and get the gifts we need.

She had shrunk from publicity, most naturally. But if she had stolen away, she would have lost the joy of confession and greater blessings than the cure. So He mercifully obliges her to stand forth. In a moment she is changed from a timid invalid to a confessor. A secret faith is like a plant growing in the dark, the stem of which is blanched and weak, and its few blossoms pale and never matured. With the mouth confession is made unto salvation.'

Christ's last word to her is tender. He calls her Daughter'--the only woman whom He addressed by such a name. He teaches her that her faith, not her finger, had been the medium through which His healing power had reached her. He confirms by His authoritative word the furtive blessing: Be whole of thy plague.' And she goes, having found more than she sought, and felt a loving heart where she had only seen a magic-working robe.

Maclaren: Luk 8:50

Christ To Jairus

When Jesus heard it, He answered, saying, Fear not: believe only, and she shall be made whole.'--Luke 8:50.

THE calm leisureliness of conscious power shines out very brilliantly from this story of the raising of Jairus's daughter. The father had come to Jesus, in an agony of impatience, and besought Him to heal his child, who lay' at the point of death.' Not a moment was to he lost. Our Lord sets out with him, but on the road pauses to attend to another sufferer, the woman who laid her wasted finger on the hem of Christ's robe.

How Jairus must have chafed at the delay, and thought every moment an eternity; and perhaps said hard things in his heart about Christ's apparent indifference! Delay seemed to be fatal, for before Christ had finished speaking to the woman, the messenger comes with a word which appears to me to have in it a touch of bitterness and of blame. Trouble not the Master' sounds as if the speaker hinted that the Master was thinking it a trouble, and had not put Himself much about to meet the necessity. But one's gain shall not be another's loss, and Christ does not let any applicant to Him suffer whilst He attends to any other. Each has an equal claim on His heart. So He turns to the father with the words that I have read for my text.

They are the first of three sayings of our Lord round which this whole narrative is remarkably grouped. I have read the first, but I mean to speak about all three. There is a word of encouragement which sustains a feeble faith: there is a word of revelation which smooths the grimness of death; She is not dead but sleepeth'; and there is a word of power which goes into the darkness, and brings back the child; Maiden, arise!' Now, I think if we take these three, we get the significance of this whole incident.

I. First, Then, The Word Of Cheer Which Sustains A Staggering Faith.

When Jesus heard this, He said unto him, Fear not, believe only, and she shall be made whole.' How preposterous this rekindling of hope must have seemed to Jairus when the storm had blown out the last flickering spark! How irrelevant, if it were not cruel, the Fear not!' must have sounded when the last possible blow had fallen. And yet, because of the word in the middle, embedded between the obligation to hope and the prohibition to fear, neither the one nor the other is preposterous, Only believe.' That is in the centre; and on the one side,' Fear not!'--a command ridiculous without it; and on the other side, Hope!' an injunction impossible apart from faith.

Jesus Christ is saying the very same things to us. His fundamental commandment is Only believe,' and there effloresce from it the two things, courage that never trembles, and hope that never despairs. Only believe '--usually He made the outflow of His miraculous power contingent upon the faith, either of the sufferer himself or of some others. There was no necessity for the connection. We have instances in His life of miracles wrought without faith, without asking, simply at the bidding of His own irrepressible pity. But the rule in regard to His miracles is that faith was the condition that drew out the miraculous energy. The connection between our faith and our experience of His supernatural, sustaining, cleansing, gladdening, enlightening power is closer than that. For without our trust in Him, He can do no mighty works upon us, and there must be confidence, on our part, before there is in our experience the reception into our lives of His highest blessings; just because they are greater and deeper, and belong to a more inward sphere than these outward and inferior miracles of bodily healing. Therefore the connection between our faith and His gifts to us is inevitable, and constant, and the commandment Only believe,' assumes a more imperative stringency, in regard to our spiritual experience, than it ever did in regard to those who felt the power of His miracle-working hand. So it stands for us, as the one central appeal and exhortation which Christ, by His life, by She record of His love, by His Cross and Passion, by His dealings and pleadings with us through His Spirit, and His providence to-day, is making to us all. Only believe '--the one act that vitally knits the soul to Christ, and makes it capable of receiving unto itself the fullness of His loftiest blessings.

But we must note the two clauses which stand on either side of this central commandment. They deal with two issues of faith. One forbids fear, the other gives fuel for the fire of hope. On the one hand, the exhortation, Fear not,' which is the most futile that can be spoken if the speaker does not touch the cause of the fear, comes from His lips with a gracious power. Faith is the one counterpoise of fear. There is none other for the deepest dreads that lie cold and paralysing, though often dormant, in every human spirit; and that ought to lie there. If a man has not faith in God, in Christ, he ought to have fear. For there rise before him, solitary, helpless, inextricably caught into the meshes of this mysterious and awful system of things --a whole host of possible, or probable, or certain calamities, and what is he to do? stand there in the open, with the pelting of the pitiless storm coming down upon him? The man is an idiot if he is not afraid. And what is to calm those rational fears, the fear of wrath, of life, of death, of what lies beyond death? You cannot whistle them away. You cannot ignore them always. You cannot grapple with them in your own strength. Only believe,' says the Comforter and the Courage-bringer. The attitude of trust banishes dread, and nothing else will effectually and reasonably do it. I will forewarn you whom ye shall fear.' Him who can slay and who judges. You have, and you cannot break, a connection with God. He ought to be one of two things--your ghastliest dread or your absolute trust. Only believe then,' fear not.' Believe not, then be afraid; for you have reason to be.

Men say,' Oh! keep your courage up'; and they contribute no means to keep it up: Christ says Fear not; only believe,' and gives to faith the courage which He enjoins. Like a child that never dreams of any mischief being able to reach it when the mother's breast is beneath its head, and the mother's arms are round its little body, each of us may rest on Christ's breast, and feel His arm round about us. Then we may smile at all that men call evils; and whether they are possible, or probable, or certain, we can look at them all and say, Ah! I have circumvented you.' All things work together for good to them that' trust Christ. Fear not; only believe.'

But on the other hand, from that simple faith will spring up also hope that cannot despair. She shall be made whole.' Irreversible disasters have no place in Christian experience. There are no irrevocable losses to him who trusts. There are no wounds that cannot be stanched, when we go to Him who has the balm and the bandage. Although it is true that dead faces do not smile again upon us until we get beyond earth's darkness, it is also true that bonds broken may be knit in a finer fashion, if faith instead of sense weaves them together; and that in the great future we shall find that the true healing of those that went before was not by deliverance from, but by passing through, the death that emancipates from the long disease of earthly life.

Brethren! if we trust Christ we may' hope perfectly.' If we do not trust Him our firmest hopes are as spiders' webs that are swept away by a besom; and our deepest desires remain unfulfilled. Only believe,' then, on the one side, Fear not,' and on the other side' Hope ever.'

II. We Have Here A Word Of Revelation Which Softens The Grimness Of Death.

Our Lord reaches the house of affliction, and finds it a house of hubbub and noise. The hired mourners, with their shrill shrieks, were there already, bewailing the child. The tumult jarred upon His calmness, and He says Weep not; she is not dead but sleepeth.' One wonders how some people have read those words as if they declared that the apparent physical death was only a swoon or a faint, or some kind of coma, and that so there was no miracle at all in the case. They laughed Him to scorn; knowing that she was dead.' You can measure the hollowness of their grief by its change into scornful laughter when a promise of consolation began to open before them. And you can measure their worth as witnesses to the child's resurrection by their absolute certainty of her death.

But notice that our Lord never forbids weeping unless He takes away its cause. Weep not,' is another of the futile forms of words with which men try to encourage and comfort one another. There is nothing more cruel than to forbid tears to the sad heart. Jesus Christ never did that except when He was able to bring that which took away occasion for weeping. He lets grief have its way. He means us to run rivers of waters down our cheeks when He sends us sorrows. We shall never get the blessing of these till we have felt the bitterness of them. We shall never profit by them if we stoically choke back the manifestations of our grief, and think that it is submissive to be dumb. Let sorrow have way. Tears purge the heart from which their streams come. But Jesus Christ says to us all, Weep not,' because He comes to us all with that which, if I may so say, puts a rainbow into the tear-drops, and makes it possible that the great paradox should be fulfilled in our hearts, As sorrowful yet always rejoicing.' Weep not; or if you weep, let the tears have thankfulness as well as grief in them. It is a difficult commandment, but it is possible when His lips tell us not to weep, and we have obeyed the central exhortation, Only believe.'

Note, further, in this second of our Lord's words, how He smooths away the grimness of death. I do not claim for Him anything like a monopoly of that most obvious and natural symbolism which regards death as a sleep. It must have occurred to all who ever looked upon a corpse. But I do claim that when He used the metaphor, and by His use of it modified the whole conception of death in the thoughts of His disciples, He put altogether different ideas into it from that which it contained on the lips of others. He meant to suggest the idea of repose--

Sleep, full of rest from head to foot.'

The calm immobility of the body so lately racked with pain, or restless in feverish tossings, is but a symbol of the deeper stillness of truer repose which remaineth for the people of God and laps the blessed spirits who sleep in Jesus.' He meant to suggest the idea of separation from this material world. He did not mean to suggest the idea of unconsciousness. A man is not unconscious when he is asleep, as dreams testify. He meant, above all, if sleep, then waking.

So the grim fact is smoothed down, not by blinking any of its aspects, but by looking deeper into them. They who, only believing, have lived a life of courage and of hope, and have fronted sorrows, and felt the benediction of tears, pass into the great darkness, and know that they there are rocked to sleep on a loving breast, and, sleeping in Jesus, shall wake with the earliest morning light.

This is a revelation for all His servants. And how deeply these words, and others like them which He spake at the grave of Lazarus and at other times, were dinted into the consciousness of the Christian Church, is manifested by the fact, not only that they are recurrently used by Apostles in their Epistles, but that all through the New Testament you scarcely ever find the physical fact of dissolution designated by the name death,' but all sorts of gracious paraphrases, which bring out the attractive and blessed aspects of the thing, are substituted. It is a sleep'; it is a putting off the tabernacle'; it is a departure'; it is a pulling up of the tent-pegs, and a change of place. We do not need the ugly word, and we do not need to dread the thing that men call by it. The Christian idea of death is not the separation of self from its house, of the soul from the body, but the separation of self from God, who is the life.

III. So, Lastly, The Life-Giving Word Of Power.

Maiden, arise!' All the circumstances of the miracle are marked by the most lovely consideration, on Christ's part, of the timidity of the little girl of twelve years of age. It is because of that that He seeks to raise her in privacy, whereas the son of the widow of Nain and Lazarus were raised amidst a crowd. It is because of that that He selects as His companions in the room only the three chief Apostles as witnesses, and the father and mother of the child. It is because of that that He puts forth His hand and grasps hers, in order that the child's eyes when they open should see only the loving faces of parents, and the not less loving face of the Master; and that her hand, when it began to move again, should clasp, first, His own tender hand. It is for the same reason that the remarkable appendix to the miracle is given--He commanded that they should give her food.' Surely that is an inimitable note of truth. No legend-manufacturer would have dared to drop down to such a homely word as that, after such a word as Maiden, arise!' An economy of miraculous power is shown here, such as was shown when, after Lazarus came forth, other hands had to untie the grave-clothes which tripped him as he stumbled along. Christ will do by miracle what is needful and not one hairsbreadth more. In His calm majesty He bethinks Himself of the hungry child, and entrusts to others the task of giving her food. That homely touch is, to me, indicative of the simple veracity of the historian.

But the life-giving word itself; what can we say about it? Only this one thing: here Jesus Christ exercises a manifest divine prerogative. It was no more the syllables that He spoke than it was the touch of His hand that raised the child. What was it? The forthputting of His will, which went away straight into the darkness; and if the disembodied spirit was in a locality, went straight there; and somehow or other, laid hold of the spirit, and somehow or other, reinstated it in its home. Christ's will, like the king's writ, runs through all the universe. He spake, and it was done'; --whose prerogative is that? God's; and God manifest in the flesh exercised it. The words of the Incarnate Word have power over physical things.

Here, too, are the prelude and first-fruits of our resurrection. Not that there are not wide differences between the raising of this child, and that future resurrection to which Christian hope looks forward, but that in this one little incident, little, compared with the majestic scale of the latter, there come out these two things--the demonstration that conscious life runs on, irrespective of the accident of its being united with or separated from a bodily organisation; and the other, that Jesus Christ has power over men's spirits, and can fit them at His will to bodies appropriate to their condition. Time is no element in the ease. What befalls the particles of the human frame is no element in the case. Thou sowest not the body that shall be.' But if that Lord had the power which He showed in that one chamber, with that one child, then, as a little window may show us great matters, so we see through this single incident the time when they that are in the graves shall hear His voice, and shah come forth.'

Brethren I there is a higher lesson still; He that gives and gives again, physical life, does so as a symbol of the highest gift which He can bestow upon us all. If we only believe,' then, you hath He quickened which were dead in trespasses and sins and for His great love wherewith He loved us … He hath raised us up together, and made us sit together, in heavenly places in Christ Jesus.'

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.

MHCC: Luk 8:41-56

Let us not complain of a crowd, and a throng, and a hurry, as long as we are in the way of our duty, and doing good; but otherwise every wise man will keep himself out of it as much as he can. And many a poor soul is healed, and helped, and saved by Christ, that is hidden in a crowd, and nobody notices it. This woman came trembling, yet her faith saved her. There may be trembling, where yet there is saving faith. Observe Christ's comfortable words to Jairus, Fear not, believe only, and thy daughter shall be made whole. No less hard was it not to grieve for the loss of an only child, than not to fear the continuance of that grief. But in perfect faith there is no fear; the more we fear, the less we believe. The hand of Christ's grace goes with the calls of his word, to make them effectual. Christ commanded to give her meat. As babes new born, so those newly raised from sin, desire spiritual food, that they may grow thereby.

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.

Matthew Henry: Luk 8:40-56

Christ was driven away by the Gadarenes; they were weary of him, and willing to be rid of him. But when he had crossed the water, and returned to the Galileans, they gladly received him, wished and waited for his return, and welcomed him with all their hearts when he did return, Luk 8:40. If some will not accept the favours Christ offers them, others will. If the Gadarenes be not gathered, yet there are many among whom Christ shall be glorious. When Christ had done his work on the other side of the water he returned, and found work to do in the place whence he came, fresh work. They that will lay out themselves to do good shall never want occasion for it. The needy you have always with you.

We have here two miracles interwoven, as they were in Matthew and Mark - the raising of Jairus's daughter to life, and the cure of the woman that had an issue of blood, as he was going in a crowd to Jairus's house. We have here,

I. A public address made to Christ by a ruler of the synagogue, whose name was Jairus, on the behalf of a little daughter of his, that was very ill, and, in the apprehension of all about here, lay a dying. This address was very humble and reverent. Jairus, though a ruler, fell down at Jesus's feet, as owning him to be a ruler above him. It was very importunate. He besought him that he would come into his house; not having the faith, at least not having the thought, of the centurion, who desired Christ only to speak the healing word at a distance. But Christ complied with his request; he went along with him. Strong faith shall be applauded, and yet weak faith shall not be rejected. In the houses where sickness and death are, it is very desirable to have the presence of Christ. When Christ was going, the people thronged him, some out of curiosity to see him, others out of an affection to him. Let us not complain of a crowd, and a throng, and a hurry, as long as we are in the way of our duty, and doing good; but otherwise it is what every wise man will keep himself out of as much as he can.

II. Here is a secret application made to Christ by a woman ill of a bloody issue, which had been the consumption of her body and the consumption of her purse too; for she had spent all her living upon physicians, and was never the better, Luk 8:43. The nature of her disease was such that she did not care to make a public complaint of it (it was agreeable to the modesty of her sex to be very shy of speaking of it), and therefore she took this opportunity of coming to Christ in a crowd; and the more people were present the more likely she thought it was that she should be concealed. Her faith was very strong; for she doubted not but that by the touch of the hem of his garment she should derive from him healing virtue sufficient for her relief, looking upon him to be such a full fountain of mercies that she should steal a cure and he not miss it. Thus many a poor soul is healed, and helped, and saved, by Christ, that is lost in a crowd, and that nobody takes notice of. The woman found an immediate change for the better in herself, and that her disease was cured, Luk 8:44. As believers have comfortable communion with Christ, so they have comfortable communications from him incognito - secretly, meat to eat that the world knows not of, and joy that a stranger does not intermeddle with.

III. Here is a discovery of this secret cure, to the glory both of the physician and the patient.

1. Christ takes notice that there is a cure wrought: Virtue is gone out of me, Luk 8:46. Those that have been healed by virtue derived from Christ must own it, for he knows it. He speaks of it here, not in a way of complaint, as if he were hereby either weakened or wronged, but in a way of complacency. It was his delight that virtue was gone out of him to do any good, and he did not grudge it to the meanest; they were as welcome to it as to the light and heat of the sun. Nor had he the less virtue in him for the going out of the virtue from him for he is an overflowing fountain.

2. The poor patient owns her case, and the benefit she had received: When she saw that she was not hid, she came, and fell down before him, Luk 8:47. Note, The consideration of this, that we cannot be hid from Christ, should engage us to pour out our hearts before him, and to show before him all our sin and all our trouble. She came trembling, and yet her faith saved her, Luk 8:48. Note, There may be trembling where yet there is saving faith. She declared before all the people for what cause she had touched him because she believed that a touch would cure her, and it did so. Christ's patients should communicate their experiences to one another.

3. The great physician confirms her cure, and sends her away with the comfort of it: Be of good comfort; thy faith hath made thee whole, Luk 8:48. Jacob got the blessing from Isaac clandestinely, and by a wile; but, when the fraud was discovered, Isaac ratified it designedly. It was obtained surreptitiously and under-hand, but it was secured and seconded above-board. So was the cure here. He is blessed, and he shall be blessed; so here, She is healed, and she shall be healed.

IV. Here is an encouragement to Jairus not to distrust the power of Christ, though his daughter was now dead, and they that brought him the tidings advised him not to give the Master any further trouble about her: Fear not, saith Christ, only believe. Note, Our faith in Christ should be bold and daring, as well as our zeal for him. They that are willing to do any thing for him may depend upon his doing great things for them, above what they are able to ask or think. When the patient is dead there is no room for prayer, or the use of means; but here, though the child is dead, yet believe, and all shall be well. Post mortem medicus - to call in the physician after death, is an absurdity; but not post mortem Christus - to call in Christ after death.

V. The preparatives for the raising of her to life again. 1. The choice Christ made of witnesses that should see the miracle wrought. A crowd followed him, but perhaps they were rude and noisy; however, it was not fit to let such a multitude come into a gentleman's house, especially now that the family was all in sorrow; therefore he sent them back, and not because he was afraid to let the miracle pass their scrutiny; for he raised Lazarus and the widow's son publicly. He took none with him but Peter, and James, and John, that triumvirate of his disciples that he was most intimate with, designing these three, with the parents, to be the only spectators of the miracle, they being a competent number to attest the truth of it. 2. The check he gave to the mourners. They all wept, and bewailed her; for, it seems, she was a very agreeable hopeful child, and dear not only to the parents, but to all the neighbours. But Christ bid them not weep; for she is not dead, but sleepeth. He means, as to her peculiar case, that she was not dead for good and all, but that she should now shortly be raised to life, so that it would be to her friends as if she had been but a few hours asleep. But it is applicable to all that die in the Lord; therefore we should not sorrow for them as those that have no hope, because death is but a sleep to them, not only as it is a rest from all the toils of the days of time, but as there will be a resurrection, a waking and rising again to all the glories of the days of eternity. This was a comfortable word which Christ said to these mourners, yet they wickedly ridiculed it, and laughed him to scorn for it here was a pearl cast before swine. They were ignorant of the scriptures of the Old Testament who bantered it as an absurd thing to call death a sleep; yet this good came out of that evil that hereby the truth of the miracle was evinced; for they knew that she was dead, they were certain of it, and therefore nothing less than a divine power could restore her to life. We find not any answer that he made them; but he soon explained himself, I hope to their conviction, so that they would never again laugh at any word of his. But he put them all out, Luk 8:54. They were unworthy to be the witnesses of this work of wonder; they who in the midst of their mourning were so merrily disposed as to laugh at him for what he said would, it may be, have found something to laugh at in what he did, and therefore are justly shut out.

VI. Her return to life, after a short visit to the congregation of the dead: He took her by the hand (as we do by one that we would awake out of sleep, and help up), and he called, saying, Maid, arise, Luk 8:55. Thus the hand of Christ's grace goes along with the calls of his word, to make them effectual. Here that is expressed which was only implied in the other evangelists, that her spirit came again; her soul returned again to animate her body. This plainly proves that the soul exists and acts in a state of separation from the body, and therefore is immortal; that death does not extinguish this candle of the Lord, but takes it out of a dark lantern. It is not, as Grotius well observes, the krasis or temperament of the body, or anything that dies with it; but it is anthupostaton ti - something that subsists by itself, which, after death, is somewhere else than where the body is. Where the soul of this child was in this interval we are not told; it was in the hand of the Father of spirits, to whom all souls at death return. When her spirit came again she arose, and made it appear that she was alive by her motion, as she did also by her appetite; for Christ commanded to give her meat. As babes newly born, so those that are newly raised, desire spiritual food, that they may grow thereby. In the last verse, we need not wonder to find her parents astonished; but if that implies that they only were so, and not the other by-standers, who had laughed Christ to scorn, we may well wonder at their stupidity, which perhaps was the reason why Christ would not have it proclaimed, as well as to give an instance of his humility.

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.

Barclay: Luk 8:26-39

We will never even begin to understand this story unless we realize that, whatever we think about the demons, they were intensely real to the people of Gerasa and to the man whose mind was deranged. This man was a case of violent insanity. He was too dangerous to live amongst men and he lived amidst the tombs, which were believed to be the home and the haunt of demons. We may well note the sheer courage of Jesus in dealing with him. The man had a maniacal strength which enabled him to snap his fetters. His fellow-men were so terrified of him that they would never try to do anything for him; but Jesus faced him calm and unafraid.

When Jesus asked the man his name, he answered, "Legion." A Roman legion was a regiment of 6,000 soldiers. Doubtless this man had seen a Roman legion on the march, and his poor, afflicted mind felt that there was not one demon but a whole regiment inside him. It may well be that the word haunted him because he had seen atrocities carried out by a Roman legion when he was a child. It is possible that it was the sight of such atrocities which left a scar upon his mind and ultimately sent him mad.

Far too much difficulty has been made out of the pigs. Jesus has been condemned for sending the demons into the innocent swine. That has been characterised as a cruel and immoral action. Again we must remember the intensity of the belief in demons. The man, thinking the demons were speaking through him, pleaded with Jesus not to send them into the abyss of hell to which they would be consigned in the final judgment. He would never have believed that he was cured unless he had visible demonstration. Nothing less than the visible departure of the demons would have convinced him.

Surely what happened was this. The herd of swine was feeding there on the mountain side. Jesus was exerting his power to cure what was a very stubborn case. Suddenly the man's wild shouts and screams disturbed the swine and they went dashing down the steep place into the sea in blind terror. "Look!" said Jesus, "Look! Your demons are gone!" Jesus had to find a way to get into the mind of this poor man; and in that way he found it.

In any event, can we compare the value of a herd of swine with the value of a man's immortal soul? If it cost the lives of these swine to save that soul, are we to complain? Is it not perverse fastidiousness which complains that swine were killed in order to heal a man? Surely we ought to preserve a sense of proportion. If the only way to convince this man of his cure was that the swine should perish, it seems quite extraordinarily blind to object that they did.

We must look at the reaction of two sets of people.

(i) There were the Gerasenes. They asked Jesus to go away.

(a) They hated having the routine of life disturbed. Life went peacefully on till there arrived this disturbing Jesus; and they hated him. More people hate Jesus because he disturbs them than for any other reason. If he says to a man, "You must give up this habit, you must change your life"; if he says to an employer, "You can't be a Christian and make people work under conditions like that"; if he says to a landlord, "You can't take money for slums like that"--one and all are liable to say to him, "Go away and let me be in peace."

(b) They loved their swine more than they valued the soul of a man. One of life's supreme dangers is to value things more than persons. That is what created slums and vicious working conditions. Nearer home, that is what makes us selfishly demand our ease and comfort even if it means that someone who is tired has to slave for us. No thing in this world can ever be as important as a person.

(ii) There was the man who was cured. Very naturally he wanted to come with Jesus but Jesus sent him home. Christian witness, like Christian charity, begins at home. It would be so much easier to live and speak for Christ among people who do not know us. But it is our duty, where Christ has set us, there to witness for him. And if it should happen that we are the only Christian in the shop, the office, the school, the factory, the circle in which we live or work, that is not matter for lamentation. It is a challenge in which God says, "Go and tell the people you meet every day what I have done for you."

Barclay: Luk 8:40-42

Here is the pathos of life suddenly turned to gladness. Very keenly Luke felt the tragedy of this girl's death. There were three things which made it so poignant.

(a) She was an only child. Only Luke tells us that. The light of her parents' life had gone out.

(b) She was about twelve years of age. That is to say she was just at the dawn of womanhood because children in the East develop much more quickly than in the West. She could even have been contemplating marriage at that age. What should have been the morning of life had become the night.

© Jairus was the president of the synagogue. That is to say, he was the man who was responsible for the administration of the synagogue and the ordering of public worship. He had reached the highest post that life could give him in the respect of his fellow-men. No doubt he was well to do; no doubt he had climbed the ladder of earthly ambition and prestige. It seemed as if life--as it sometimes does--had given lavishly of many things but was about to take the most precious thing away. All the pathos of life is in the background of this story.

The wailing women had already come. To us it sounds almost repulsively artificial. But to hire these wailing women was a token of respect to the dead that was never omitted. They were sure she was dead, but Jesus said she was asleep. It is perfectly possible that Jesus meant this literally. It may well be that here we have a real miracle of diagnosis; that Jesus saw the girl was in a deep trance and that she was on the point of being buried alive. From the evidence of the tombs in Palestine it is clear that many were buried alive. It could happen the more easily because climatic conditions in Palestine made burial within a matter of hours a sheer necessity. However that may be, Jesus gave her back her life.

We must note one very practical touch. Jesus ordered that the girl should be given something to eat. Is it possible that he was thinking just as much of the mother as of the girl? The mother, with the pain of grief and the sudden shock of joy, must have been almost on the point of collapse. At such a time to do some practical thing with one's hands is a life-saver. And it may well be that Jesus, in his kindly wisdom which knew human nature so well, was giving the overwrought mother a job to do to calm her nerves.

But by far the most interesting character in this story is Jairus.

(i) He was clearly a man who could pocket his pride. He was the president of the synagogue. By this time the synagogue doors were rapidly closing on Jesus, if indeed they had not already closed. He could have had no love for Jesus and he must have regarded Jesus as a breaker of the law. But in his hour of need, he pocketed his pride and asked for help.

There is a famous story of Roland, the paladin of Charlemagne. He was in charge of the rearguard of the army and he was suddenly caught by the Saracens at Roncesvalles. The battle raged fiercely against terrible odds. Now Roland had a horn called Olivant which he had taken from the giant Jatmund and its blast could be heard thirty miles away. So mighty was it that, so they said, the birds fell dead when its blast tore through the air. Oliver, his friend, besought him to blow the horn so that Charlemagne would hear and come back to help. But Roland was too proud to ask for help. One by one his men fell fighting till only he was left. Then at last with his dying breath he blew the horn, and Charlemagne came hasting back. But it was too late, for Roland was dead--because he was too proud to ask for help.

It is easy to think that we can handle life ourselves. But the way to find the miracles of the grace of God is to pocket our pride and humbly to confess our need and ask. Ask, and you will receive--but there is no receiving without asking.

(ii) Jairus was clearly a man of a stubborn faith. Whatever he felt, he did not wholly accept the verdict of the wailing women; for with his wife he went into the room where the girl lay. He hoped against hope. No doubt in his heart there was the feeling, "You never know what this Jesus can do." And none of us knows all that Jesus can do. In the darkest day we can still hope in the unsearchable riches and the all-sufficient grace and the unconquerable power of God.

Barclay: Luk 8:43-48

This story laid hold on the heart and the imagination of the early church. It was believed that the woman was a gentile from Caesarea Philippi. Eusebius, the great church historian (A.D. 300), relates how it was said that the woman had at her own cost erected a statue commemorating her cure in her native city. It was said that that statue remained there until Julian, the Roman Emperor who tried to bring back the pagan gods, destroyed it, and erected his own in place of it, only to see his own statue blasted by a thunderbolt from God.

The shame of the woman was that ceremonially she was unclean (Lev 15:19-33). Her issue of blood had cut her off from life. That was why she did not come openly to Jesus but crept up in the crowd; and that was why at first she was so embarrassed when Jesus asked who touched him.

All devout Jews wore robes with fringes on them (Num 15:37-41; Deu 22:12). The fringes ended in four tassels of white thread with a blue thread woven through them. They were to remind the Jew every time he dressed that he was a man of God and committed to the keeping of God's laws. Later, when it was dangerous to be a Jew, these tassels were worn on the undergarments. Nowadays they still exist on the talith or shawl that the Jew wears round his head and shoulders when he is at prayer. But in the time of Jesus they were worn on the outer garment, and it was one of these the woman touched.

Luke the doctor is here in evidence again. Mark says of the woman that she had spent her all on the doctors and was no better but rather grew worse (Mar 5:26). Luke misses out the final phrase, because he did not like this gibe against the doctors!

The lovely thing about this story is that from the moment Jesus was face to face with the woman, there seemed to be nobody there but he and she. It happened in the middle of a crowd; but the crowd was forgotten and Jesus spoke to that woman as if she was the only person in the world. She was a poor, unimportant sufferer, with a trouble that made her unclean, and yet to that one unimportant person Jesus gave all of himself.

We are very apt to attach labels to people and to treat them according to their relative importance. To Jesus a person had none of these man-made labels. He or she was simply a human soul in need. Love never thinks of people in terms of human importances.

A distinguished visitor once came to call on Thomas Carlyle. He was working and could not be disturbed, but Jane, his wife, agreed to take this visitor up and open the door just a chink that he might at least see the sage. She did so, and as they looked in at Carlyle, immersed in his work and oblivious of all else, penning the books that made him famous, she said, "That's Tammas Carlyle about whom all the world is talking--and he's my man." It was not in terms of the world's labels Jane thought, but in terms of love.

A traveller tells how she was travelling in Georgia in the days before the Second World War. She was taken to see a very humble old woman in a little cottage. The old peasant woman asked her if she was going to Moscow. The traveller said she was. "Then," asked the woman, "would you mind delivering a parcel of home-made toffee to my son? He can not get anything like it in Moscow." Her son's name was Josef Stalin. We do not normally think of the man who was once dictator of all the Russias as a man who liked toffee--but his mother did! For her the man-made labels did not matter.

Almost everybody would have regarded the woman in the crowd as totally unimportant. For Jesus she was someone in need, and therefore he, as it were, withdrew from the crowd and gave himself to her. "God loves each one of us as if there was only one of us to love."

Barclay: Luk 8:49-56

See Comments for Luke 8:40-42

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 8:4-15

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.

Constable: Luk 8:26-39

2. The deliverance of a demoniac in Gadara 8:26-39 (cf. Matt. 8:28-34; Mark 5:1-20)

The raging of this demoniac was even worse than the raging of the waters of Galilee (cf. Ps. 65:7). Demonic power was evident in the Hellenistic world of Luke's original readers. The fact that this incident happened in predominantly Gentile territory suggests that Luke may have seen in it a preview of the church's ministry to Gentiles (cf. Acts 26:18). In his account of this incident Luke stressed the saving of the man (v. 36), the fear of the spectators (v. 37), and the abyss as the final destiny of the demons (v. 31). As Jesus had calmed the sea, He now calmed this demon-afflicted man.

8:26-29 Mark and Luke called this area the country of the Gerasenes, but Matthew called it the country of the Gadarenes. Gergesa (also referred to as Gersa and Kersa) was a small village about midway on the eastern shore of the lake. Gadara was a larger town six miles southeast of the lake's southern end.²⁴² This incident apparently happened somewhere near both towns on the southeast coast of the lake. As Luke described the situation, the demoniac met Jesus and His disciples as they arrived at the shore. He was one of two demoniacs, but Luke and Mark only mentioned one of them (cf. Matt. 8:28-34).

Doctor Luke mentioned several symptoms of this man's demon possession. These included disregard for his personal dignity (nakedness), social isolation, retreat to an unclean shelter, recognition of Jesus' identity, control of speech, shouting, and great strength (vv. 27, 29). This man was under the control of spiritual powers totally opposed to Jesus and God's will.

The demons in the man acknowledged that Jesus was God (cf. 1:32; Gen. 14:18-22; Num. 24:16; Isa. 14:14; Dan. 3:26; 4:2). They were not worshipping Jesus as God but were appealing to Him as their judge for mercy. They wanted to escape premature torture in the abyss (v. 31; cf. Matt. 8:29; Rev. 20:1-3, 10).

8:30-31 Jesus was probably asking the name of the demon who indwelt the man for His disciples' benefit. "Legion" was not a proper name but the name of a Roman military unit that consisted of about 6,000 soldiers. The name "Legion" communicated that thousands of demons indwelt the man (cf. 8:2; Mark 5:13). The "abyss" refers to the final confinement place of the devil and his angels (cf. Rom. 10:7; Rev. 9:1-3; 11:7; 17:8; 20:1-3). The Jews thought of it as a watery deep below the earth (cf. 2 Pet. 2:4; Jude 6). Only God can send demons to the abyss. This is another indication that the demons recognized Jesus as God. The disciples should have learned from them.

8:32-33 Jesus granted the request of the demons that involved a temporary stay of execution thus demonstrating His mercy. Instead He sent them to another watery place. There is no evidence that demons indwell water, so evidently Jesus killed them in this symbolic way, though their final judgment is still future (Rev. 20:1-3).

8:34-37 The present condition of the man contrasts with his former state. He now sat at Jesus' feet as a disciple. The power that Jesus possessed to affect such a transformation terrified the people. Luke's use of the Greek sozo (v. 36, "made well" or "cured," lit. "saved") suggests that the man became a believer and a disciple of Jesus. Fear of Jesus led the residents to reject Him unfortunately. Thus Luke showed his reader disciples that this is a reaction they could expect.

8:38-39 The man begged Jesus to allow him to follow Him. His desire was admirable, but Jesus ordered this disciple to remain there as a witness to Jesus' person and power at least temporarily. The man responded as an obedient disciple and spread the gospel in this previously unreached Gentile area. He really more than obeyed. He is, therefore, a good model for Gentile converts to emulate.

"The story is a paradigm of what conversion involves: the responsibility to evangelize."²⁴³

Constable: Luk 8:40-56

3. The healing of a woman with a hemorrhage and the raising of Jairus' daughter 8:40-56

Luke, as the other Synoptic evangelists, recorded this double miracle in its intertwined historical sequence. This is the only intertwined miracle in the Gospels. One miracle involved providing deliverance from disease and the other deliverance from death. Both of them demonstrated the power and compassion of Jesus and the importance of faith in Him. The tension created in the Jairus' story by the interruption of the woman challenged the faith of Jairus and the disciples on the one hand and their compassion on the other. Both incidents also deal with females for whom the number 12 was important. This number was important in each of the female's lives for reasons explained below, but it probably has no typological significance. Jesus' willingness to cleanse unclean people at the expense of His own ceremonial defilement also recurs (cf. 7:11-17). This showed His superiority over the Mosaic Law. These two miracles, as the preceding two, revealed the identity of Jesus primarily.

Constable: Luk 8:40-42

Jairus' request 8:40-42a (cf. Matt. 9:18-19; Mark 5:21-23)

Jesus returned from the southeast side of the lake to its northwest side where this incident happened. Multitudes welcomed Jesus because He had become popular in that area by working many other miracles. Jairus' position as a synagogue ruler shows that some influential Jewish leaders had believed on Him. Luke alone wrote that the girl was Jairus' only (Gr. monogenes, cf. John 3:16) daughter. This detail adds to the pathos of the story. At "about 12" years of age a Jewish girl was on the brink of become a young lady of marriageable age.²⁴⁴ She was apparently going to die just as she was about to begin to live as an adult, a further tragedy.

Constable: Luk 8:42-48

The healing of the woman with a hemorrhage 8:42b-48 (cf. Matt. 9:20-22; Mark 5:24-34)

8:42b-43 The crowd that Luke described graphically as pressing against Jesus and almost crushing Him created the scene in which the woman approached Jesus. The exact reason for her continual bleeding is unknown and unimportant. This condition resulted in her discomfort, inconvenience, ritual uncleanness, and embarrassment. Some commentators believe that Luke's omission of the fact that she had spent all her money on doctors who could not cure here was his attempt to guard the reputation of his profession. However it may have been a simple omission of a detail he felt was unimportant in view of his purpose. The point is that no one could heal the woman for 12 years, but Jesus did in an instant.

8:44 The woman's superstition has also created problems for some readers. However, God honored even stranger expressions of faith than hers (cf. Acts 5:14; 19:11-12). Even though her knowledge was imperfect she believed that Jesus could heal her, and Jesus honored that faith.

8:45-46 Jesus' question did not reveal lack of knowledge but the desire to identify the woman so He could strengthen and encourage her faith. Occasionally Jesus chose to heal people who expressed no faith in Him. Here someone with faith drew on His power without His conscious selection of her. Evidently God healed the woman through Jesus without Jesus' awareness. Likewise God sometimes brings blessing to others through His children without those believers being aware of it. Jesus meant that God's power had gone from Him to another person, but not that He consequently felt a lack of power. Luke alone identified Peter as the spokesman of the disciples here perhaps to make the narrative more concrete and vivid.

8:47-48 The woman's embarrassment was undoubtedly due to her illness and to her presumption in mingling with a crowd even though she was ritually unclean. Her falling at Jesus' feet recalls the sinful woman in Simon the Pharisee's house (7:36-50) who had a kindred spirit of thankfulness. One of the reasons Jesus insisted on identifying the woman was to secure her public confession of faith in Him. Perhaps Luke included this public confession after a private deliverance as a good example for his readers to follow (cf. Rom. 10:9-10). Jesus then corrected a possible misunderstanding that her healing had been the result of magic by ascribing it to her faith. Jesus' benediction also ties this story in with the earlier one involving the sinful woman (cf. 7:50).

Constable: Luk 8:49-56

The raising of Jairus' daughter 8:49-56 (cf. Matt. 9:23-26; Mark 5:35-43)

8:49-50 Jesus' words of encouragement as well as His recent demonstration of power prepared Jairus for what followed. He had just witnessed Jesus overcome ceremonial defilement and disease. He needed to believe that Jesus could overcome ceremonial defilement and death. Luke stressed the sad finality of the occasion by using the perfect tense Greek verb translated "she has died" and by placing the verb in the emphatic first position in the sentence. The messenger's command also implied that there was no hope, but Jesus immediately fortified Jairus' faith.

"Whereas the woman's faith needed bolstering because it was shy, Jairus's faith needs to be calmed, persistent, and trusting. . . .

"We often struggle to understand God's timing. In fact, much of faith is related to accepting God's timing for events."²⁴⁵

8:51-53 Jairus' faith is evident in his continuing on with Jesus and allowing Him to enter his house. Perhaps Jesus only allowed Peter, John, and James (cf. 9:28; Acts 1:13) to accompany Him and the girl's parents because the girl's room was probably small.²⁴⁶ More significantly His command to keep this incident quiet indicates that He did not want the unnecessary publicity that would inevitably accompany a second resuscitation (cf. 7:11-17). By saying euphemistically that the girl was asleep (Gr. katheudei) Jesus was implying that her death was only temporary (cf. John 11:11; 1 Thess. 4:13-14). Jesus was expressing God's view of death, not man's. Obviously she had died because her spirit had departed from her body (v. 55). It is interesting that these mourners who knew of Jesus' prophetic powers and gift of healing refused to allow the possibility that He might be right. This attitude shows their lack of faith.

8:54-56 Jesus called the girl's spirit back to her body (cf. 1 Kings 17:21; Acts 9:41). He evidently extended His hand to offer her assistance in sitting up rather than to transfer divine power to her. Luke wrote that the girl rose up off her deathbed immediately and was able to eat, facts that preclude a gradual or only spiritual restoration (cf. 4:39). Her parents' amazement (Gr. exestesan) also witnessed to the reality of this miracle.

This double miracle brings this section on Jesus' mighty works to a climax. The point Luke was stressing throughout was the identity of Jesus whom he presented as exercising the prerogatives of deity (cf. Ps. 146:7-9).

"The most fundamental lesson in this passage is the combination of characteristics tied to faith. Faith should seize the initiative to act in dependence on God and speak about him, yet sometimes it must be patient. In one sense faith is full speed ahead, while in another it is waiting on the Lord. Our lives require a vibrant faith applied to the affairs of life, but it also requires a patient waiting on the Lord, for the Father does know best."²⁴⁷

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 8:5-18

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]

McGarvey: Luk 8:26-40

LVI.
JESUS HEALS TWO GERGESENE DEMONIACS.
(Gergesa, now called Khersa.)
^aMATT. VIII. 28-34; IX. 1; ^bMARK V. 1-21; ^cLUKE VIII. 26-40.

   ^b1 And they came to the other side of the sea [They left in the "even," an elastic expression. If they left in the middle of the afternoon and were driven forward by the storm, they would have reached the far shore several hours before dark],  ^c26 And they arrived at the country of the Gerasenes, which is over against Galilee.  ^a28 And when he was come into the country of the Gadarenes.  ^c27 And when he was come forth bout of the boat, cupon the land [Midway between the north and south ends of the lake, and directly east across the lake from Magdala, was the little city of Gergesa. In front and somewhat to the south of this city Jesus landed. Some sixteen miles away and to the southeast, and seven miles back from the lake, was the well-known city of Gadara. Further on to the southeast, on the borders of Arabia, and at least fifty miles from Gergesa, was the city of Gerasa. The name Gerasenes is, therefore, probably an error of the transcribers for Gergesenes, as Origen suggested. The region is properly called "country of the Gadarenes," for Gadara was an important city, and the stamp of a ship on its coins suggests that its territory extended to the Lake of Galilee], bstraightway there met him out of the tombs ca certain man out of the city [Gergesa], bwith an unclean spirit, cwho had demons;  ^b3 who had his dwelling in the tombs: cand abode not in any house, but in the tombs. [The sides of the mountain near the ruins of Gergesa are studded with natural and artificial caves which were used as tombs.] band no man could any more bind him, no, not with a chain;  4 because that he had been often bound with fetters and chains, and the chains had been rent asunder by him, and the [344] fetters broken in pieces: and no man had strength to tame him.  5 And always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. [The natural spirit of the man seeking to throw off the dominion of the demons would cry out in agony, and the demons themselves, in their own misery, would use him as a vehicle to express their own grief. It would be hard to imagine a more horrible state] cand for a long time he had worn no clothes,  ^b6 and when he saw Jesus from afar, che cried out, bhe ran cand fell down before him, band worshipped him;  7 and crying out with a loud voice, he saith, {csaid,} What have I to do with thee [on this phrase, see Rom 10:7, Rev 9:1, Rev 9:2, Rev 9:11, Rev 11:7, Rev 17:8, Rev 20:1, Rev 20:3. How these demons escaped from the abyss is one of the unsolved mysteries of the spirit world; but we have a parallel in the releasing of Satan -- Rev 20:1-3.]  ^a28b And there met him two possessed with demons, coming forth out of the tombs, exceeding fierce, so that no man could pass by that way. [Matthew tells of two, while Mark and Luke describe only one. They tell of the principal one -- the one who was the fiercer. In order to tell of two, Matthew had to omit the name "legion," which belonged to one; and conversely, Mark and Luke, to give the conversation with one, did not confuse us by telling of two.]  29 And, behold, they cried out, saying, What have we to do with thee, thou Son of God? art thou come hither to torment us before the time? [The judgment-day, the time of punishment and torment -- Mat 25:41, 2Pe 2:4, Jud 1:6.]  ^b11 Now there was there aafar off from them bon the mountain side a great herd aof many swine feeding.  31 And the demons besought him, cand they entreated him that he would give them leave to enter into them. asaying, If thou cast us out, send us away into the herd of swine. bthat we may enter into them.  13 And he gave them leave.  ^a32 And he said unto them, Go. And they bthe unclean spirits cthe demons came out of the man, and entered aand went into the swine: and behold, the whole herd rushed down the steep into the sea, {cthe lake,} bin number about two thousand; and they were drowned in the sea. aand perished in the waters. [About a mile south of Khersa a spur of the mountain thrusts itself out toward the lake so that its foot is within forty feet of the water line. This is the only spot on that side of the lake where the mountains come near the water. The slope is so steep and the ledge at its foot so narrow that a herd rushing down could not check itself before tumbling into the water. [346] Skeptics have censured Jesus for permitting this loss of property. God may recognize our property rights as against each other, but he nowhere recognizes them in the realm of nature. What was done to the swine was done by the demons, and the owners had no more right to complain than they would have had if the herd had been carried off by murrain, by flood, or by any other natural cause. All animals have a right to die, either singly or in numbers. The demons evidently did not intend to destroy the swine. Their desire to have live bodies to dwell in shows that they did not. But the presence of the demons in their bodies made the hogs crazy, as it had the demoniac, and they ran the way their noses were pointed at the moment. For discussion of demoniacal possession, see Mar 7:31-37.] cand he went his way, publishing throughout the whole city [Gergesa] how great things Jesus had done for him. band began to publish in Decapolis how great things Jesus had done for him [for the cities which constituted Decapolis, see page 173]: and all men marvelled.  21 And when Jesus had crossed over again in the boat unto the other side, a great multitude was gathered unto him: and he was by the sea.  ^c40 And as Jesus returned, the multitude welcomed him; for they were all waiting for him. [They could see the sail of his boat as he started back.]  ^a1 And he came into his own city. [Capernaum.] [348]

[FFG 344-348]

McGarvey: Luk 8:41-56

LVIII.
JAIRUS' DAUGHTER AND THE INVALID WOMAN.
(Capernaum, same day as last.)
^aMATT. IX. 18-26; ^bMARK V. 22-43; ^cLUKE VIII. 41-56.

   ^c41 And  ^a18 While he spake these things unto them [while he talked about fasting at Matthew's table], behold, there came, {bcometh} ca man named Jairus, {^bJairus by name;} cand he was a ruler {bone of the rulers} of the synagogue [He was one of the board of elders which governed the synagogue at Capernaum. These elders were not necessarily old men -- Mat 19:16-22, Luk 18:18-23], and seeing him, che fell {bfalleth} cdown at Jesus' feet, aand worshipped him [It was a very lowly act for the ruler of a synagogue thus to bow before the Man of Nazareth. But the ruler was in trouble, and his needs were stronger than his pride], cand besought him to come into his house;  42 for he had an only daughter, about twelve years of age, and she was dying.  ^b23 and beseecheth him much, saying, My little daughter is at the point of death: ais even now dead [he left her dying, [352] and so stated his fears in the very strongest way]: but bI pray thee, that thou come and lay thy hands on {ahand upon} her, bthat she may be made whole, and live. aand she shall live.  19 And Jesus arose [From Matthew's table. Jesus did not fast for form's sake, but he was ever ready to leave a feast that he might confer a favor], and followed him, and so did his disciples.  ^b24 And he went him; and a great multitude followed him [The ruler, of highest social rank in the city, found Jesus among the lowliest, and they were naturally curious to see what Jesus would do for this grandee], and they {^cBut as he went the multitudes} thronged him.  ^a20 And, behold, a woman, who had {chaving} an issue of blood twelve years,  ^b26 and had suffered many things of many physicians, and cwho had spent ball that she had, call her living upon physicians, band was nothing bettered, but rather grew worse, cand could not be healed of any [Medicine was not a science in that day. Diseases were not cured by medicine, but were exorcised by charms. The physician of Galilee in that age did not differ very widely from the medicine-man of the North American Indians. One in easy circumstances could readily spend all during twelve years of doctoring with such leeches.]  ^b27 having heard the things concerning Jesus [her faith rested on hearing rather than on sight], came in the crowd behind, chim, and touched the border of his garment:  ^a21 for she said within herself, If I do but touch his garment, {bgarments,} I shall be made whole. [The nature of her disease made her unclean (Lev 15:26). Her consciousness of this made her, therefore, timidly approach Jesus from behind.]  29 And straightway {cimmediately} bthe fountain of her blood was dried up; cthe issue of her blood stanched. band she felt in her body that she was healed of her plague. [The feeble pulse of sickness gave way to the glow and thrill of health.]  30 And straightway Jesus, perceiving in himself that the power proceeding from him had gone forth, turned him about in the [353] crowd, and said, Who touched my garments? ^cWho is it that touched me? And when all denied, Peter and they bhis disciples cthat were with him, bsaid unto him, ^cMaster, the multitude press thee and crush thee, ^bThou seest the multitude thronging thee, and sayest thou, Who touched me?  ^c46 But Jesus said, Some one did touch me: for I perceived that power had gone forth from me.  ^b32 And he looked round about to see her that had done this thing.  ^c47 And {^b33 But} cwhen the woman saw that she was not hid, she came bfearing and trembling [because being unclean, any rabbi would have rebuked her severely for touching him], knowing what had been done to her, came and fell {cfalling} down before him band told him all the truth. cdeclared in the presence of all the people for what cause she touched him, and how she was healed immediately. [To have permitted the woman to depart without this exposure would have confirmed her in the mistaken notion that Jesus healed rather by his nature than by his will. Hence he questions her, not that he may obtain information, but rather as a means of imparting it. By his questions he reveals to her that no work of his is wrought without his consciousness, and that it was himself and not his garment which had blessed her.]  ^a22 But Jesus turning and seeing her said, cunto her, ^aDaughter, be of good cheer [Faith gets a sweet welcome]; thy faith hath made thee whole. cgo in peace. band be whole of thy plague. [Be permanently whole: an assurance that relief was not temporal, but final.] ^aAnd the woman was made whole from that hour. [Faith healed her by causing her to so act as to obtain healing. Faith thus saves; not of itself, but by that which it causes us to do. It causes us to so run that we obtain.]  ^b35 While he yet spake, they come from {cthere cometh one from} the ruler of the synagogue's house, saying, Thy daughter is dead: bwhy troublest thou the Teacher any further? ctrouble not the Teacher. [The delay caused by healing this woman must have sorely tried the ruler's patience, and the sad [354] news which followed it must have severely tested his faith; but we hear no word of murmuring or bitterness from him.]  50 But Jesus hearing it, bnot heeding the words spoken [not succumbing to the situation], canswered him, {bsaith unto the ruler of the synagogue,} Fear not, only believe. cand she shall be made whole. [Thus, with words of confidence and cheer, Jesus revived the ruler's failing faith.]  ^b37 And he suffered no man to follow with him [into the house with him], save Peter, and James, and John the brother of James. [These three were honored above their fellows by special privileges on several occasions, because their natures better fitted them to understand the work of Christ.]  ^c51 And when he came to the house, he suffered not any man to enter in with him, save Peter and John, and James, and the father of the maiden and her mother.  ^b38 And they come to the house of the ruler of the synagogue;  ^a23 And when Jesus came into the ruler's house, bhe beholdeth a tumult, and many weeping and wailing greatly. aand saw the flute-players, and the crowd making a tumult,  24 he said, Give place [Mourning began at the moment of death, and continued without intermission until the burial, which usually took place on the day of the death. Even to this day Oriental funerals are characterized by noisy uproar and frantic demonstrations of sorrow, made by real and hired mourners. Flute-players, then as now, mingle the plaintive strains of their instruments with the piercing cries of those females who made mourning a profession]:  ^c52 And all were weeping, and bewailing her: but he said, {bsaith} unto them, Why make ye a tumult, and weep? ^cWeep not; she bthe child athe damsel is not dead, but sleepeth. [Jesus used this figurative language with regard to Lazarus, and explained by this he meant death -- Joh 11:14.] And they laughed him to scorn. cknowing that she was dead. [His words formed a criticism as to their judgment and experience as to death, and threatened to interrupt them in earning their funeral [355] dues.]  ^a25 But when the crowd was put forth, bhe, having put them all forth [because their tumult was unsuited to the solemnity and sublimity of a resurrection. They were in the outer room -- not in the room where the dead child lay], taketh the father of the child and her mother and them [the three] that were with him, and goeth in {ahe entered in,} bwhere the child was. [Jesus took with him five witnesses, because in the small space of the room few could see distinctly what happened, and those not seeing distinctly might circulate inaccurate reports and confused statements as to what occurred. Besides, Jesus worked his miracles as privately as possible in order to suppress undue excitement.] aand took {btaking} the child {cher} by the hand, called, saying, {bsaith} unto her, Talitha cumi; which is, being interpreted, Damsel, {^cMaiden,} ^bI say unto thee, Arise. [Mark gives the Aramaic words which Jesus used. They were the simple words with which anyone would awaken a child in the morning.]  ^c55 And her spirit returned  ^b42 And straightway the damsel rose up, {aarose.} cshe rose up immediately: band walked [her restoration was complete]; for she was twelve years old. cand he commanded that something bshould be given her to eat. [Her frame, emaciated by sickness, was to be invigorated by natural means.]  ^c56 And her parents were amazed: bthey were amazed straightway with a great amazement. [Faith in God's great promise is seldom so strong that fulfillment fails to waken astonishment.]  43 And {cbut} bhe charged them much cto tell no man what had been done. bthat no man should know this [A command given to keep down popular excitement. Moreover, Jesus did not wish to be importuned to raise the dead. He never was so importuned]:  ^a26 And the fame hereof went forth into all that land.

[FFG 352-356]

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.

Lapide: Luk 8:39-56

Ver. 39.— They answered, &c. Because Christ seemed to imply that they had another father, they wished to learn from Him who he was. We own Abraham, and none other as our father.

Jesus saith unto them, If ye are the children of Abraham, do the works of Abraham. It is so in the Vulgate. But some Greek MSS. read as in the English version. He does not deny their extraction, but condemns their doings. Says S. Augustine, "Your flesh may be from Abraham, but not so your life."

Ver. 40. — But now ye seek, &c. Abraham did not injure any one, but saved Lot, and as many as he could. But the Jews were eager to kill Christ. The Jews ( Perke. Avoth. cap. v.) draw the same contrast between a disciple of Abraham and of Balaam.

Ver. 41.— Ye do the works of your father. He persists in saying that they were not Abraham's children, but does not say whose children they were.

Then said they unto Him, We be not born of fornication, &c. Origen, Cyril, and Leontius think that in these words they implicitly reproached Him with His own birth. An atrocious statement, which the Pharisees studiously propagated, to detract from our Lord's credit and authority. But it would have been atrocious blasphemy. (2.) Euthymius and Rupertus suppose it to be only an assertion of their descent from Sarah, and not from Hagar, and thus not spurious, or in a secondary rank. (3.) We are not born of spiritual fornication, i.e., idolatry. We are not Hagarenes, who were idolaters. Rupertus objects that to make out this meaning the word "but" should have been inserted. But Maldonatus maintains that such particles are often omitted, adding that fornication in the prophets means idolatry, as being spiritual fornication, drawing away the soul from its true Spouse (see Hos 1:2). Theophylact explains it to mean, "We are not born of mixed marriages of Jews and Gentiles, which were forbidden, and counted illegitimate by the Jews." (4.) The Jews reply in a straightforward manner, Abraham is our true earthly father; and one is our Father, even God in heaven. Your charge is therefore false. You unjustly claim the God of Abraham for thyself alone, and exclude us from sonship with Him, and hand us over to another father, the devil, making us spurious, and consequently infamous.

Ver. 42.— Jesus said, &c . Put syllogistically, our Lord's argument runs this, "He who loves God, loves also the Son of God. But ye do not love Me, who am the Son of God. Therefore ye love not God. Just as the Arians, who by denying Christ to be the Son of God, deny the Father also; for if He has not a Son, He cannot be called God the Father.

For I proceeded forth (ε̉ξη̃λθον ) and came (ήκω ), I am here. S. Augustine, S. Hilary ( de Trin. vi.), consider that the twofold generation of our Lord is here set forth. I came forth by eternal generation. I am come into the world by My Incarnation. "That the Word proceeded forth from God, is His eternal procession" (says S. Augustine), but He came to us, because He was made flesh; His advent was His being made man. But Jansen, Maldonatus, and others refer both the expressions to the Incarnation, but yet as implying, and presupposing His eternal generation. "I came forth from God, and came into the world, though I had before come forth from God, and was in heaven as God" (Joh 16:27).

For I came not of Myself, but He sent Me. He teaches that He was not self-originate, says S. Hilary ( de Trin. vi.). Origen adds, He says this on account of some who came of themselves, and were not sent of the Father (see Jer 33:21). A warning to such as Lutherans, Calvinists, and others, who have no true mission.

Ver. 43.— Why do ye not understand, &c. Because cleaving to your pride, avarice, hatred, and enmity against Me, ye will not hear Me and understand. "They could not hear," says S. Augustine, "because they refused to be corrected by what they heard;" but (as says the Gloss) ye are of the devil, and have elected to go on with him. S. Gregory Nazianzen ( Orat. iv., de Theol.) tells us that in Scripture "I cannot" sometimes means "I will not." (See Matt. xix. 12.) But secondly, and more properly and forcibly, "Ye do not understand My words because ye cannot endure My teaching, and will not let My words enter your ears, so hateful am I to you, and so obstinately have you from hatred hardened your hearts against Me." Thus Emmanuel Sa.

Ver. 44.— Ye are of your father the devil. "Not by descent but by imitation," says S. Augustine, quoting Ezek. xvi. 4; and adding, "The Jews, by imitating their impieties, found for themselves parents, not of whom to be born, but with whom they would be lost, by following their evil ways."

S. Epiphanius ( Her. 38, 40) by the devil in this place understands Judas Iscariot, whom our Lord also calls a devil. But the author of "Questions on the Old and New Testament" ( apud S. Augustine) understands Cain. But it is certain that it must be taken literally to mean Lucifer. For the Jews in persecuting Jesus followed him as their father; "not by succession in the flesh, but in sin," says Ambrose ( Lib. iv . in 1oc.)

Ye are of, &c. "In order to kill Me." He explains that they are of the devil, by following his suggestion. S. Chrysostom says he speaks not of "works," but of desires (or lusts), showing that both lie and they greatly delighted in murders. For the devil has an ardent desire to destroy all men, both because he grudges them the glory from which he himself fell, but also to injure God, whom he hates as his torturer, and wishes to tear away men from Him whom He created in His own image, and called and predestinated to His own eternal grace and glory.

He was a murderer, &c. For as soon as Adam was created, Lucifer, the very same day through envy destroyed both him and all his posterity, by persuading him to eat of the forbidden fruit. And in like manner does he endeavour through you, 0 Jews, to kill Me, by Whom all men are to be redeemed from death. For he ever persists in his eager desire to destroy men, as the leopard and wolf, which feed on human flesh. He urged on Cain to kill Abel, and Joseph's brethren to destine him to death. And even now instigates all murderers to commit their murders. And much more does he thirst for the death and destruction of souls, though bodily death is here more properly meant, for this it was they plotted against Christ. Euthymius and S. Augustine ( Contra Petib. ii. 13).

And abode not in the truth, i.e., in the integrity and perfection, the grace, righteousness, and sanctity in which he was created. True means pure and unadulterated. As Nathaniel is called "a true Israelite, in whom is no guile." Again "in truth" means in that which was his duty. In S. John, David, and Solomon "the truth" commonly means this (see Joh 3:21). There is a threefold truth, in heart, word, and deed. The truth of the heart is opposed to error; the truth of word is opposed to a lie, the truth of deed is when a man acts in accordance with what is practically right, and this is opposed to iniquity and sin. Now the devil did not stand in the truth because he did not persevere in what he ought to have done. He refused to be under God. He claimed to be His equal, a kind of second god, and rose up against Him through pride. Hence he fell from his state of grace, and was cast down to hell (see Isa 14:12). And so S. Chrysostom ( Hom. liv.; S. Leo, Ser. de Quadr., and others). Hence (1.) S. Augustine ( contr. Adimantum iv. 4), understands by the "truth," the law, meaning that the devil did not abide in the Law of God. Others by "truth" understand fidelity, or the obedience due to God as the Creator.

(2.) S. Irenæus (v. 22, 23) understands it to mean "veracity," as our Lord says below he is "a liar, and the father of it." Christ seems to charge the Jews with two faults, which they had learned from the devil, murder, and mendacity, and calumny.

(3.) Origen ( Tom. xxiv.) understands it to mean "truth in practical matters," which Lucifer abandoned when he sinned by pride, which practically was a false step. This resulted from his not abiding in truth of act, and thus he departed from truth in heart and word, and thus by his lies deceived mankind.

Hence S. Augustine ( de Civ. xi. 13) rightly infers that he was created in grace and righteousness, and that the Manichees were wrong in asserting that he was naturally wicked or created by an evil god. They inferred this wrongly from 1 John iii., "The devil sinneth from the beginning." The true meaning of this passage is explained in loco.

Because there is no truth in him. Neither in thought, word, or deed, for those three kinds of truth have a sisterly relation to each other. But here "truth" rather signifies veracity.

When he speaketh a lie, &c. When he fell from his original beauty as an angel and became a hideous demon, it was innate in him to deceive; his special and proper business was to lie, and to this he entirely devotes himself.

(2.) "Of his own," means of his own special invention. But men lie from imitating him, and by his suggestion.

(3.) "Of his own," from his own inward delight in it He delights in it, as a thief in his thefts.

For he is a liar. From his constant habit of lying, he is altogether made up of lies. And if he ever speaks truth, it is by compulsion, or else by means of truth to persuade men to what is false.

And the father of it. "His father," says Nonnus. The Cainian heretics understood the devil to mean Cain. But the Manicheans on S. Augustine's authority ( in loco ) said that the devil had a father, even the evil god, and that both he and his son were liars. But I maintain that "of it" refers to the word "lie," which is understood in the term liar which occurs just before. And he is the father of a lie. (1.) Because he first invented the act of lying. (2.) Because he fashions and forms lies, as the potter moulds the clay. So S. Augustine and others. It is a Hebraism. Origen says, "The devil begot a lie. He was seduced by himself, and in this respect was worse, because others are deceived by him, whereas he is the author of his own deception." And S. Augustine, "Not every one that lies is a father of a lie, but he only who, like the devil, received it not from any other quarter."

And hence the devil is the father and author of heresies, and therefore heresiarchs have had a devil at their side who suggested their heresies, as well as arguments to uphold them. So Luther confessed of himself. Such a suggester had Arius, Eunomius, Calvin, &c. The Apostle (1 Tim. iv. 1) speaks of heresies as "doctrines of devils" (see notes in loco ).

Ver. 45 .--- But if I speak the truth, ye believe Me not. His argument stands thus, "Whosoever believeth a lie is a son of the devil. And ye believe a lie, and are therefore sons of the devil." But "if" may mean "because," as some Greek and Latin copies read. And so it would mean, "Because I speak the truth in truly reproving your sins, and truly asserting myself to be the Messiah, and prove this by miracles, yet ye will not believe Me because ye will not give up your sins, and will not believe what I say and teach, but rather believe the devil who persuades you that I am a false prophet, and my miracles are mere sleight of hand.

Ver. 46.— Which of you, &c. This is to anticipate an objection of the Jews. For they might say, "We do not believe thee, because thou art a violater of our law, in healing the sick on the Sabbath-day." Produce any other charge against Me, and I will submit to your disbelieving Me. My healing on the Sabbath was not a violation, but a sanctification of the Sabbath. I leave any further charge to be decided by you who are my sworn enemies. So confident was Christ in His innocence that no one could lay anything to His charge which bore the slightest resemblance to sin. For He was Himself sinless, both on account of the Beatific Vision which He enjoyed, as the Blessed in heaven are incapable of sin for the same reason (for seeing God to be the Supreme Good, they necessarily love Him with all their strength, and hate whatever displeases Him) and likewise from the hypostatical union with the Word. For because His humanity existed in the Person of the Word, the Word kept His humanity free from all sin, and in perfect holiness. For if the humanity of Christ had sinned, the Person of the Word would have sinned; which is impossible. For virtuous or vicious actions relate to persons, and are attributed to them. Hence S. Ambrose (on Ps. xl. 13) brings in God the Father thus addressing Christ, "Thou wert conversant with sinners, Thou didst take on Thee the sins of all, Thou wast made sin for all, but yet no practice of sin could reach Thee. Thou didst dwell among men, as if among angels, Thou madest earth to be like heaven, that even there also Thou mightest take away sin."

If I say the truth, &c. He here shuts out another objection of the Jews. For they could have said, We believe Thee not, not for any sin which Thou hast committed, but because the things Thou sayest and teachest are not true." Christ meets the. objection by saying, "I have proved to you My doctrine by so many arguments and miracles, that no prudent person who is not blinded by hatred could question its perfect truth. If then My life is most innocent, and My doctrine most true, why do ye not believe Me?" Receive then the truth not as a bare assertion, but as demonstrated by reason.

Ver. 47.— He that is of God, &c. He here assigns the true reason for the unbelief of the Jews, because they were born not of God, but of the devil; that is, ye do not listen to the spirit and instinct of God, but of the devil. For the devil has blinded your hearts with covetousness, hatred, and envy of Me. And ye therefore listen not to the words of God which I, who am sent from Him, announce to you, because ye will not hear and understand them. Because then ye are not the children of God who is true, but of the devil who is a liar, ye listen to his lying suggestions, but will not give a hearing to the true words of God which are uttered by Me.

Moreover S. Augustine and S. Gregory ( Hom. xviii.) understand these words of the elect and reprobate. He who is predestinated and elected hears the words of God, ye hear them not because ye are reprobate. But this is not the literal and genuine sense of the word, but merely an adapted one. For as Toletus and Maldonatus observe, many of those who at that time did not believe in Christ afterwards believed at the preaching of S. Peter and the Apostles; and on the other hand, some who then believed in Christ afterwards fell away from the faith, and became reprobates (see Joh 6:67).

Lastly, the Manichees inferred wrongly from the passage (as S. Augustine asserts) that some men are good by their own nature, as created by the good God, but others are naturally evil, as created by the evil principle.

Morally:—S. Gregory infers thus from this saying of Christ: "Let each one ask himself if he takes in the word of God with the ear of his heart, and he will understand whence it is. The truth bids us long for the heavenly country, to crush the desires of the flesh, to shun the glory of the world, not to covet others' goods, to be liberal with one's own. Let each one of you consider with himself if this voice of God has prevailed in the ear of his heart, and he will acknowledge that it is from God." And just below, "There are some who willingly listen to the words of God so as to be moved by compunction even to tears, but who after their tears go back again to their sin. And these assuredly hear not the words of God, because they scorn to carry them out in deed." Hence S. Gregory infers that it is a mark of divine predestination if a man obeys the holy inspirations of God, and of reprobation if he rejects them (see Pro 1:24). And Joh 10:27, "My sheep hear My voice." They who hear the voice of Christ their Shepherd are saved, they who hear not are devoured by the devil. So too Christ says plainly, "Blessed are they who hear the word of God and keep it" (Luk 11:25). And S. Bernard (Serm. 1 , in Septuag.) tells his monks that the greatest proof of predestination is the profitable hearing of the word of God. For it was their constant food, by reading and meditation and prayer, to examine whatever proceeds from the mouth of God, and to fulfil it in their lives.

Ver. 48.— The Jews answered and said, &c. They used to say it, though it is written nowhere else. But why did they call Him a Samaritan? (1.) Because He associated with the Samaritans. (2.) Because He came from Galilee, which was near Samaria. (3.) Because the Samaritans were partly Jews and partly Gentiles, and Christ seemed to them to be the same as bringing in a new faith and religion; and He thus seemed to be mixing up the traditions of the elders with the Gospel. (4.) And lastly, because He seemed to be making a schism, like the Samaritans. A Samaritan was, moreover, a term of reproach.

And has a devil. (1.) Because they said He cast out devils through Beelzebub, the chief of the devils. (2.) Because He made Himself God, transferring to Himself the glory due to God, as Lucifer strove to do. So Leontius. Our Lord so understood it, and answered, "I seek not My own glory." (3.) Thou art mad, like lunatics, and those possessed with devils (see x. 20, and vii. 20). This was an atrocious blasphemy. How wondrous, then, the patience of Christ! For He answered,

Ver. 49.— I have not a devil, &c. As loving truth He denies the false charge, but though all-powerful He returns not their reproach. "God, though receiving an injury, replies not with words of contumely; and thou, when insulted by thy neighbours, shouldest abstain from their evil words, lest the exercise of just reproof should be turned into weapons of anger." And Chrysostom, "When it was necessary to teach, and to inveigh against their pride, He was severe. But in bearing with those who reproached Him, He exercised great gentleness, to teach us to resent any wrongs done to God, to overlook the wrongs done to ourselves." And S. Augustine, "Let us imitate His patience, that we may attain to His powers."

Christ took no notice of the term Samaritan, because it was a reproach directed only against Himself, and not against God. He refused therefore to avenge His own wrongs, but would defend the honour of God. All knew He was a Galilean, and not a Samaritan, and by saying that He had not a devil, He refuted at the same time the charge of being a Samaritan. For the Samaritans, as schismatics, were the bond slaves of the devil. S. Gregory (Hom. xviii.) gives a mystical reason for His silence. "A Samaritan," he says, "means a guardian, and He is truly our guardian, of whom the Psalmist speaks, 'Except the Lord keep the city, they watch in vain who guard it' (Psa 127:2); to whom moreover it is said by Isaiah, 'Watchman, what of the night?' He would not therefore say, 'I am not a Samaritan,' lest he should deny also that He was our guardian."

I have not a devil. But ye have one. So far from detracting from the glory of God, or claiming it for Myself, as Lucifer did, I continually honour the Father and say that I derive everything from Him, that I am sent from Him, that I obey Him in all things, that I refer everything I have to Him, and direct everything to His honour and glory. But ye rather dishonour God the Father, because ye dishonour Me, and assail Me with most bitter reproaches, though I am His Son, and His ambassador in the world. So Leontius. Others explain it more generally of sin— I honour My Father by good works, ye dishonour Him by your sins. So S. Augustine.

Ver. 50.— I seek not, &c. It is God the Father who will most sharply punish those who seek not My glory, but in every way dishonour and discredit Me. S. Chrysostom.

It may be said, "This is contrary to what Christ says (v. 22), The Father judgeth man." But there Christ speaks of the public and general judgment, here He speaks of the private and daily judgment with which He avenges the wrongs done to His Son and His saints, as by the destruction of Jerusalem by Titus for the death of Christ; as He here seems to hint. So Maldonatus and others.

But the Gloss says, "There is one that judgeth who distinguishes My glory from yours; as David says, 'Judge Me, 0 God, and distinguish My cause from that of the ungodly people'" (Psa 43:1, Vulg.)

Ver. 51.— Verily, verily, I say. He says this not from indignation but from pity of the Jews, showing that He is seeking not His own glory, but their salvation. "I say in very truth," and as S. Augustine thinks, he means I swear, "that if ye keep My commandments ye shall never die the death of the soul; ye shall never sin, for sin is the death of the soul. But ye shall ever live, here in the grace of God, and in heaven in His glory. Ye shall die indeed in the body, but I will raise you up in the day of judgment, and ye shall live in happiness of body and spirit for all eternity." So S. Augustine.

Ver. 52.— Now we know, &c. "The devil suggests to Thee such proud and absurd boasting, that Thy word will drive away death from those who believe in Thee, when we see that Prophets and holy men, as Abraham, all died. But as says S. Gregory ( Hom. xviii.), looking only to the death of the body, they were dark to the word of truth. For as Bede saith, "Abraham, though dead in the body, was alive in his soul." Learn from this, thou Religious, thou Preacher, thou Christian, from thy Master to receive calumnies for thy good deeds, curses and ill-will for thy kindnesses. Learn also to be good to the ungrateful. For Christ, though unweariedly teaching the Jews, healing them, delivering them from evil spirits, yet patiently endured these contumelies and reproaches, ingratitude in return for kindnesses, blasphemies for miracles, and for His teaching derision and reprehension, and yet did not cease to benefit those who were ungrateful, the very highest point of patience and charity.

Abraham is dead, &c. Thou blasphemest then, in making thyself greater than Abraham and the Prophets, yea, even greater than God Himself, since the word of God could not deliver Abraham and the Prophets from death. But yet the word of God, promulged by the lips of Christ, was more powerful than the word of God which was uttered to Abraham and the Prophets. And, moreover, Abraham and the Prophets were not dead in their souls, and though dead in the body were to be raised up by Christ to eternal life.

Ver. 53.— Art thou greater? &c. They considered it most absurd, and even blasphemous, for Christ to prefer Himself to Abraham, as He really did; for He was both God and man, though the Jews knew it not, or rather refused to believe it.

Ver. 54.— Jesus answered, &c. This was in answer to their question , Whom makest thou Thyself? He refers all His glory to His Father from whom He is, and who is God. What I say of Myself is of no value or weight, and that not only with you, as S. Chrysostom says, but with others. For in every court no one is believed on his own word but on the testimony of others, who witness for him (see chap. v. 31). Solomon also says, "Let another praise thee, and not thine own lips" (Pro 27:2). The Arians objected that the Father glorifies the Son. He is therefore greater than the Son. S. Augustine replies, "Thou heretic, readest thou not that the Son Himself said that He glorifies His Father? But He also glorifies the Son, and the Son glorifies the Father. Put aside thy pernicious teaching, acknowledge their equality, correct thy perversity."

Ver. 55.— Yet ye have not known Him, &c. (1.) Ye know not the true God whom ye worship; ye know Him not to be one in essence and threefold in person, for ye think Him to be one in Person, as He is one in essence. Ye know not that God is a Father, and that He begat Me His Son, and that we two by our Breath produced the Holy Ghost. For had ye known it, ye would certainly have known and believed Me to be the Messiah, the Son of God; and conversely, "if ye had known Me, ye would assuredly have known My Father," says S. Chrysostom.

(2.) S. Augustine says, Ye believe that there is one God, though ye neither see nor hear Him (see chap. v. 37). Ye ought therefore equally to believe in Me His Son, on account of the many signs and wonders which I work, though ye see not the Godhead which is hid within. (3.) Ye have not known Him, ye have not believed His testimony, This is My beloved Son; for ye knew not, or rather would not know, that this was the true voice of God. (4.) Euthymius explains, "Ye have not shown that ye know Him, because ye live wickedly, not as worshippers of God, but like idolatrous Gentiles, professing, as S. Paul says, to know Him (Tit, i. 16), but in works denying Him."

And if I say, &c. Maldonatus thinks that Christ called the Jews "liars," because they said to Him, "Thou art a Samaritan, and hast a devil." For these were two most gross falsehoods, nay even blasphemies. But S. Chrysostom, Ammonius, and Theophylact are more to the point in asserting that they were called "liars," because they lied in saying that they knew God. For they believed not that He had a Son, and was threefold in His personality.

But I know Him, &c. Theophylact explains it thus, "I show by my life and conduct that I know, reverence, and worship God, because I reverently observe and constantly fulfil His word. Or it may be explained, even better, in this way. Because I acknowledge God the Father, and clearly perceive His Majesty, Power, and Holiness; I therefore, as man, greatly reverence Him, and clearly and fully observe His precept, which ye Jews do not observe, because ye know not nor comprehend His Majesty, and therefore do not reverence it." So Theophylact. Moreover, S. Augustine says, "He spake as the Son, the Word of the Father, and was the very Word of the Father Who spake to men." And He fitly said the " word, " not the " precept, " because He Himself was the Word of the Father, and the Father had ordered Him to announce to men that very truth, that they should acknowledge, believe, and worship God the Father and God the Son.

Ver. 56.— Your father Abraham, &c. He longed for it with exulting mind; "He feared not, but exulted," says S. Augustine. "Believing he exulted with hope, that he might see by understanding." It is a catachresis. But what day?  S. Augustine understands by it, that day of all eternity, wherein from all eternity the Son was begotten of the Father. "He wished to know My eternal generation and My Godhead, that he might believe in it, and be thereby saved." "He saw," says S. Augustine, " My day because he acknowledged the mystery of the trinity." (Bede follows him, as usual.) S. Jerome (on Dan. viii.) and S. Gregory ( in loc. ) say that it was the day when, by the three angels that appeared to him, only one of whom spoke to him, the mystery of the Trinity was by symbols revealed to him; he saw three but adored one (Gen. xviii. 2).

(1.) But others generally refer it to the day of His Humanity, and thus understand it of the day of His Passion, Crucifixion, and death. See S. Chrysostom, &c. (2.) It is more simple to understand it of the day of His Incarnation. For all the Prophets and Patriarchs earnestly longed for the coming of Christ, to free them from their sins and from their imperfect state ( limbo ). "To see" (says John Alba) "is to enjoy the happiness and blessings brought by Christ." The word has often that meaning, as in the Psalm "to see the goodness of the Lord in the land of the living," i.e., to enjoy it.

He saw it. By faith, and again in a figure when he was commanded by God to offer up his son Isaac, which was a type of Christ's offering on the Cross. So S. Chrysostom and S. Augustine, and S. Bernard ( Serm. vi . de. Vigil Natalis ) adds that by smiting on his thigh he signified that Christ was to come from his race.

(2.) He knew by prophetical revelation. But this would not be "seeing."

(3.) The genuine meaning is, he saw from his own place ( in limbo ). He knew the day when Christ was incarnate and was born, not only from what Simeon told him, when he met him in the place below ( in limbo ), but also from what Anna the Prophetess, Zacharias, Anna the Virgin's Mother, and S. John the Baptist told him, but he saw it by intuitive perception. He saw all, just as the Blessed in heaven behold all things on earth and under the earth, and as S. Anselm saw with his eyes lifted up by God what was doing behind a wall. Abraham longingly desired to see this, as if present. For the promise that Christ should be born of him had been frequently made him by God. And it was due to him, in consequence of his faith, obedience, and many merits, that as the father of the faithful, who for so long a time, without any fault of his own, was so long detained in prison ( limbo ), most eagerly looking for Christ to deliver him, might for his own consolation, and that of his fellow-patriarchs, and in solace of their long and anxious expectation, know the very day when Christ was Incarnate and born. For two thousand years had he eagerly waited for Christ and sighed for His birth. And therefore God revealed it to him by His Spirit, and then Abraham and all the Saints in prison rejoiced and were glad. So Jansen, Maldonatus, and others. Lastly, the angels who comfort souls in Purgatory, much more consoled the souls of Abraham and the Patriarchs ( in limbo ), even as the same angels announced that much longed-for birth to the shepherds. Christ said this, (1.) To show that He was greater than Abraham, and that He was God, (2.) to show how highly He was valued, though absent, by Abraham, though the Jews despised Him when present among, them. (3.) And also to prick their consciences indirectly in this way: "Abraham had so great a longing for Me, but ye have rejected Me. Ye are therefore not true children of Abraham, but spurious and degenerate." He says "Abraham your father," whose children ye glory in being, though I do not glory in him, but he rather glories and exults in Me.

Ver. 57.— Thou art not yet, &c. So that Abraham on his part could have seen Thee, and rejoiced at the sight. Irenæus hence infers that Christ lived fifty years on earth ( adv. Hær. ii. 39, 40). But it is the common opinion that He was on earth for only thirty four (and those not complete) years. S. Chrysostom and Euthymius read forty years, but the common reading is fifty. The Jews seem to have been thinking of the jubilee. "Thou hast not reached one jubilee, how then canst Thou say that Thou hast seen Abraham, who lived forty jubilees before?" (So Severus of Antioch in Catena.) But Euthymius thinks that Christ seemed to the Jews, by reason of the maturity of His judgment and the gravity of His bearing, and also from the labours He had undergone in journeying and preaching, to be fifty years old. But you may easily say that the Jews, in order to avoid exception or mistake, put His age much higher than they knew He had attained to.

Ver. 58.— Jesus said, &c. That is, I am God. The word am denotes eternity, which is ever present, and has no past or future. I am eternal, immutable, and ever the same. So S. Augustine, Bede, S. Gregory. I as God exceed the age of Abraham not by fifty years, but by infinite durations of years. For as Tertullian ( de Trinit.) says, unless He had been God, He could not, as being descended from Abraham, have been before him. Hear S. Augustine on this passage, " Before Abraham was made, that refers to human nature, but I am pertains to the Divine Substance; was made (Vulg.), because Abraham was a creature. He said not, 'Before Abraham was, I am,' but Before Abraham was made, I am. Nor did He say, 'Before Abraham was made, I was made.' For in the beginning God made heaven and earth; for in the beginning was the Word. Before Abraham was made, I am. Acknowledge the Creator, distinguish the creature. He who spake was made of the seed of Abraham; and in order that Abraham might he made, He was (existed) before Abraham."

Ver. 59.— Then they look up, &c., as a blasphemer, who placed Himself above Abraham, and made Himself equal to God. Blasphemers were ordered to be stoned (Lev 24:16). It is clear that these Jews were not those who were said to have believed in Him (as Theophylact supposes), but the others who were opposed to Christ. "And to what should such hardness betake itself but to stones?" says S. Augustine ( in loc.) "They sought to crush Him, whom they could not understand," says S. Gregory ( Hom. xviii.)

But Jesus hid Himself, &c. He made Himself invisible, and thus passed unharmed through the midst of them. So Leontius and others. S. Gregory says, "Had He willed to exercise His power, He would have bound them in their sins, or would have plunged them into the pains of eternal death. But He who came to suffer, would not exercise judgment." And S. Augustine, "He would rather commend to us His patience, than exercise His power. He forsakes them, since they would not accept His correction. He hides not Himself in a corner of the temple, as if afraid, or running into a cottage, or turning aside behind a wall or column: but by.His Divine Power making Himself invisible, He passed through their midst. As man He fled from the stones, but woe to them from whose stony hearts God flies away.

Morally, we are taught by this example (says S. Gregory) humbly to avoid the anger of the proud, even when we have the power to resist them.

Commentary -- Other

Critics Ask: Luk 8:26

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—Where were the demoniacs healed?

PROBLEM: The first three Gospels (Matthew, Mark, and Luke) each give an account of Jesus healing demoniacs. Matthew states that the place where the healing took place was the country of the Gadarenes. However, Mark and Luke say it was in the country of the Gerasenes.

SOLUTION: There is a textual problem here. The critical text of the Greek NT (Nestle- Aland/United Bible Societies) renders Mark and Luke the same as Matthew, namely, in the country of the “Gadarenes.” However, some manuscripts give the name of the country as the Gerasenes. It is possible to account for the variant reading in these manuscripts as a scribal error. Gadara may have been the capital of the region, and Matthew therefore referred to the area as the “country of the Gadarenes” because the people of that region, whether they lived in Gadara or not, were identified as Gadarenes. Mark and Luke were perhaps giving a more general reference to the country of the Gerasenes, which was the wider area in which the incident occurred. However, a scribe, confusing the reference in Matthew as a reference to the town instead of the people of the region, may have attempted to correct the manuscripts and altered the references to make them uniform. It seems that the best textual evidence is in favor of Gadara, although there are varying opinions among commentators. There is no contradiction or error here, because the problem developed as a result of transcription, and there is no evidence to demonstrate that there was a conflict in the original manuscripts.   

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—How many demoniacs were healed?

PROBLEM: Matthew reports that two demoniacs came to Jesus, while Mark and Luke say that only one demoniac approached Him. This appears to be a contradiction.

SOLUTION: There is a very fundamental mathematical law that reconciles this apparent contradiction—wherever there are two, there is always one. There are no exceptions! There were actually two demoniacs that came to Jesus. Perhaps Mark and Luke mentioned the one because he was more noticeable or prominent for some reason. However, the fact that Mark and Luke only mention one does not negate the fact that there were two as Matthew said. For wherever there is two, there is always one. It never fails. If Mark or Luke had said there was only one, then that would be a contradiction. But, the word “only” is not in the text. The critic has to change the text to make it contradict, in which case the problem is not with the Bible, but with the critic.   

LUKE 8:26-39 —How many demoniacs were there? Where was the demoniac healed?

(See discussion on Matt. 8:28-34 .)   

Critics Ask: Luk 8:27

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—Where were the demoniacs healed?

PROBLEM: The first three Gospels (Matthew, Mark, and Luke) each give an account of Jesus healing demoniacs. Matthew states that the place where the healing took place was the country of the Gadarenes. However, Mark and Luke say it was in the country of the Gerasenes.

SOLUTION: There is a textual problem here. The critical text of the Greek NT (Nestle- Aland/United Bible Societies) renders Mark and Luke the same as Matthew, namely, in the country of the “Gadarenes.” However, some manuscripts give the name of the country as the Gerasenes. It is possible to account for the variant reading in these manuscripts as a scribal error. Gadara may have been the capital of the region, and Matthew therefore referred to the area as the “country of the Gadarenes” because the people of that region, whether they lived in Gadara or not, were identified as Gadarenes. Mark and Luke were perhaps giving a more general reference to the country of the Gerasenes, which was the wider area in which the incident occurred. However, a scribe, confusing the reference in Matthew as a reference to the town instead of the people of the region, may have attempted to correct the manuscripts and altered the references to make them uniform. It seems that the best textual evidence is in favor of Gadara, although there are varying opinions among commentators. There is no contradiction or error here, because the problem developed as a result of transcription, and there is no evidence to demonstrate that there was a conflict in the original manuscripts.   

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—How many demoniacs were healed?

PROBLEM: Matthew reports that two demoniacs came to Jesus, while Mark and Luke say that only one demoniac approached Him. This appears to be a contradiction.

SOLUTION: There is a very fundamental mathematical law that reconciles this apparent contradiction—wherever there are two, there is always one. There are no exceptions! There were actually two demoniacs that came to Jesus. Perhaps Mark and Luke mentioned the one because he was more noticeable or prominent for some reason. However, the fact that Mark and Luke only mention one does not negate the fact that there were two as Matthew said. For wherever there is two, there is always one. It never fails. If Mark or Luke had said there was only one, then that would be a contradiction. But, the word “only” is not in the text. The critic has to change the text to make it contradict, in which case the problem is not with the Bible, but with the critic.   

LUKE 8:26-39 —How many demoniacs were there? Where was the demoniac healed?

(See discussion on Matt. 8:28-34 .)   

Critics Ask: Luk 8:28

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—Where were the demoniacs healed?

PROBLEM: The first three Gospels (Matthew, Mark, and Luke) each give an account of Jesus healing demoniacs. Matthew states that the place where the healing took place was the country of the Gadarenes. However, Mark and Luke say it was in the country of the Gerasenes.

SOLUTION: There is a textual problem here. The critical text of the Greek NT (Nestle- Aland/United Bible Societies) renders Mark and Luke the same as Matthew, namely, in the country of the “Gadarenes.” However, some manuscripts give the name of the country as the Gerasenes. It is possible to account for the variant reading in these manuscripts as a scribal error. Gadara may have been the capital of the region, and Matthew therefore referred to the area as the “country of the Gadarenes” because the people of that region, whether they lived in Gadara or not, were identified as Gadarenes. Mark and Luke were perhaps giving a more general reference to the country of the Gerasenes, which was the wider area in which the incident occurred. However, a scribe, confusing the reference in Matthew as a reference to the town instead of the people of the region, may have attempted to correct the manuscripts and altered the references to make them uniform. It seems that the best textual evidence is in favor of Gadara, although there are varying opinions among commentators. There is no contradiction or error here, because the problem developed as a result of transcription, and there is no evidence to demonstrate that there was a conflict in the original manuscripts.   

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—How many demoniacs were healed?

PROBLEM: Matthew reports that two demoniacs came to Jesus, while Mark and Luke say that only one demoniac approached Him. This appears to be a contradiction.

SOLUTION: There is a very fundamental mathematical law that reconciles this apparent contradiction—wherever there are two, there is always one. There are no exceptions! There were actually two demoniacs that came to Jesus. Perhaps Mark and Luke mentioned the one because he was more noticeable or prominent for some reason. However, the fact that Mark and Luke only mention one does not negate the fact that there were two as Matthew said. For wherever there is two, there is always one. It never fails. If Mark or Luke had said there was only one, then that would be a contradiction. But, the word “only” is not in the text. The critic has to change the text to make it contradict, in which case the problem is not with the Bible, but with the critic.   

LUKE 8:26-39 —How many demoniacs were there? Where was the demoniac healed?

(See discussion on Matt. 8:28-34 .)   

Critics Ask: Luk 8:29

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—Where were the demoniacs healed?

PROBLEM: The first three Gospels (Matthew, Mark, and Luke) each give an account of Jesus healing demoniacs. Matthew states that the place where the healing took place was the country of the Gadarenes. However, Mark and Luke say it was in the country of the Gerasenes.

SOLUTION: There is a textual problem here. The critical text of the Greek NT (Nestle- Aland/United Bible Societies) renders Mark and Luke the same as Matthew, namely, in the country of the “Gadarenes.” However, some manuscripts give the name of the country as the Gerasenes. It is possible to account for the variant reading in these manuscripts as a scribal error. Gadara may have been the capital of the region, and Matthew therefore referred to the area as the “country of the Gadarenes” because the people of that region, whether they lived in Gadara or not, were identified as Gadarenes. Mark and Luke were perhaps giving a more general reference to the country of the Gerasenes, which was the wider area in which the incident occurred. However, a scribe, confusing the reference in Matthew as a reference to the town instead of the people of the region, may have attempted to correct the manuscripts and altered the references to make them uniform. It seems that the best textual evidence is in favor of Gadara, although there are varying opinions among commentators. There is no contradiction or error here, because the problem developed as a result of transcription, and there is no evidence to demonstrate that there was a conflict in the original manuscripts.   

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—How many demoniacs were healed?

PROBLEM: Matthew reports that two demoniacs came to Jesus, while Mark and Luke say that only one demoniac approached Him. This appears to be a contradiction.

SOLUTION: There is a very fundamental mathematical law that reconciles this apparent contradiction—wherever there are two, there is always one. There are no exceptions! There were actually two demoniacs that came to Jesus. Perhaps Mark and Luke mentioned the one because he was more noticeable or prominent for some reason. However, the fact that Mark and Luke only mention one does not negate the fact that there were two as Matthew said. For wherever there is two, there is always one. It never fails. If Mark or Luke had said there was only one, then that would be a contradiction. But, the word “only” is not in the text. The critic has to change the text to make it contradict, in which case the problem is not with the Bible, but with the critic.   

LUKE 8:26-39 —How many demoniacs were there? Where was the demoniac healed?

(See discussion on Matt. 8:28-34 .)   

Critics Ask: Luk 8:30

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—Where were the demoniacs healed?

PROBLEM: The first three Gospels (Matthew, Mark, and Luke) each give an account of Jesus healing demoniacs. Matthew states that the place where the healing took place was the country of the Gadarenes. However, Mark and Luke say it was in the country of the Gerasenes.

SOLUTION: There is a textual problem here. The critical text of the Greek NT (Nestle- Aland/United Bible Societies) renders Mark and Luke the same as Matthew, namely, in the country of the “Gadarenes.” However, some manuscripts give the name of the country as the Gerasenes. It is possible to account for the variant reading in these manuscripts as a scribal error. Gadara may have been the capital of the region, and Matthew therefore referred to the area as the “country of the Gadarenes” because the people of that region, whether they lived in Gadara or not, were identified as Gadarenes. Mark and Luke were perhaps giving a more general reference to the country of the Gerasenes, which was the wider area in which the incident occurred. However, a scribe, confusing the reference in Matthew as a reference to the town instead of the people of the region, may have attempted to correct the manuscripts and altered the references to make them uniform. It seems that the best textual evidence is in favor of Gadara, although there are varying opinions among commentators. There is no contradiction or error here, because the problem developed as a result of transcription, and there is no evidence to demonstrate that there was a conflict in the original manuscripts.   

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—How many demoniacs were healed?

PROBLEM: Matthew reports that two demoniacs came to Jesus, while Mark and Luke say that only one demoniac approached Him. This appears to be a contradiction.

SOLUTION: There is a very fundamental mathematical law that reconciles this apparent contradiction—wherever there are two, there is always one. There are no exceptions! There were actually two demoniacs that came to Jesus. Perhaps Mark and Luke mentioned the one because he was more noticeable or prominent for some reason. However, the fact that Mark and Luke only mention one does not negate the fact that there were two as Matthew said. For wherever there is two, there is always one. It never fails. If Mark or Luke had said there was only one, then that would be a contradiction. But, the word “only” is not in the text. The critic has to change the text to make it contradict, in which case the problem is not with the Bible, but with the critic.   

LUKE 8:26-39 —How many demoniacs were there? Where was the demoniac healed?

(See discussion on Matt. 8:28-34 .)   

Critics Ask: Luk 8:31

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—Where were the demoniacs healed?

PROBLEM: The first three Gospels (Matthew, Mark, and Luke) each give an account of Jesus healing demoniacs. Matthew states that the place where the healing took place was the country of the Gadarenes. However, Mark and Luke say it was in the country of the Gerasenes.

SOLUTION: There is a textual problem here. The critical text of the Greek NT (Nestle- Aland/United Bible Societies) renders Mark and Luke the same as Matthew, namely, in the country of the “Gadarenes.” However, some manuscripts give the name of the country as the Gerasenes. It is possible to account for the variant reading in these manuscripts as a scribal error. Gadara may have been the capital of the region, and Matthew therefore referred to the area as the “country of the Gadarenes” because the people of that region, whether they lived in Gadara or not, were identified as Gadarenes. Mark and Luke were perhaps giving a more general reference to the country of the Gerasenes, which was the wider area in which the incident occurred. However, a scribe, confusing the reference in Matthew as a reference to the town instead of the people of the region, may have attempted to correct the manuscripts and altered the references to make them uniform. It seems that the best textual evidence is in favor of Gadara, although there are varying opinions among commentators. There is no contradiction or error here, because the problem developed as a result of transcription, and there is no evidence to demonstrate that there was a conflict in the original manuscripts.   

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—How many demoniacs were healed?

PROBLEM: Matthew reports that two demoniacs came to Jesus, while Mark and Luke say that only one demoniac approached Him. This appears to be a contradiction.

SOLUTION: There is a very fundamental mathematical law that reconciles this apparent contradiction—wherever there are two, there is always one. There are no exceptions! There were actually two demoniacs that came to Jesus. Perhaps Mark and Luke mentioned the one because he was more noticeable or prominent for some reason. However, the fact that Mark and Luke only mention one does not negate the fact that there were two as Matthew said. For wherever there is two, there is always one. It never fails. If Mark or Luke had said there was only one, then that would be a contradiction. But, the word “only” is not in the text. The critic has to change the text to make it contradict, in which case the problem is not with the Bible, but with the critic.   

LUKE 8:26-39 —How many demoniacs were there? Where was the demoniac healed?

(See discussion on Matt. 8:28-34 .)   

Critics Ask: Luk 8:32

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—Where were the demoniacs healed?

PROBLEM: The first three Gospels (Matthew, Mark, and Luke) each give an account of Jesus healing demoniacs. Matthew states that the place where the healing took place was the country of the Gadarenes. However, Mark and Luke say it was in the country of the Gerasenes.

SOLUTION: There is a textual problem here. The critical text of the Greek NT (Nestle- Aland/United Bible Societies) renders Mark and Luke the same as Matthew, namely, in the country of the “Gadarenes.” However, some manuscripts give the name of the country as the Gerasenes. It is possible to account for the variant reading in these manuscripts as a scribal error. Gadara may have been the capital of the region, and Matthew therefore referred to the area as the “country of the Gadarenes” because the people of that region, whether they lived in Gadara or not, were identified as Gadarenes. Mark and Luke were perhaps giving a more general reference to the country of the Gerasenes, which was the wider area in which the incident occurred. However, a scribe, confusing the reference in Matthew as a reference to the town instead of the people of the region, may have attempted to correct the manuscripts and altered the references to make them uniform. It seems that the best textual evidence is in favor of Gadara, although there are varying opinions among commentators. There is no contradiction or error here, because the problem developed as a result of transcription, and there is no evidence to demonstrate that there was a conflict in the original manuscripts.   

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—How many demoniacs were healed?

PROBLEM: Matthew reports that two demoniacs came to Jesus, while Mark and Luke say that only one demoniac approached Him. This appears to be a contradiction.

SOLUTION: There is a very fundamental mathematical law that reconciles this apparent contradiction—wherever there are two, there is always one. There are no exceptions! There were actually two demoniacs that came to Jesus. Perhaps Mark and Luke mentioned the one because he was more noticeable or prominent for some reason. However, the fact that Mark and Luke only mention one does not negate the fact that there were two as Matthew said. For wherever there is two, there is always one. It never fails. If Mark or Luke had said there was only one, then that would be a contradiction. But, the word “only” is not in the text. The critic has to change the text to make it contradict, in which case the problem is not with the Bible, but with the critic.   

LUKE 8:26-39 —How many demoniacs were there? Where was the demoniac healed?

(See discussion on Matt. 8:28-34 .)   

Critics Ask: Luk 8:33

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—Where were the demoniacs healed?

PROBLEM: The first three Gospels (Matthew, Mark, and Luke) each give an account of Jesus healing demoniacs. Matthew states that the place where the healing took place was the country of the Gadarenes. However, Mark and Luke say it was in the country of the Gerasenes.

SOLUTION: There is a textual problem here. The critical text of the Greek NT (Nestle- Aland/United Bible Societies) renders Mark and Luke the same as Matthew, namely, in the country of the “Gadarenes.” However, some manuscripts give the name of the country as the Gerasenes. It is possible to account for the variant reading in these manuscripts as a scribal error. Gadara may have been the capital of the region, and Matthew therefore referred to the area as the “country of the Gadarenes” because the people of that region, whether they lived in Gadara or not, were identified as Gadarenes. Mark and Luke were perhaps giving a more general reference to the country of the Gerasenes, which was the wider area in which the incident occurred. However, a scribe, confusing the reference in Matthew as a reference to the town instead of the people of the region, may have attempted to correct the manuscripts and altered the references to make them uniform. It seems that the best textual evidence is in favor of Gadara, although there are varying opinions among commentators. There is no contradiction or error here, because the problem developed as a result of transcription, and there is no evidence to demonstrate that there was a conflict in the original manuscripts.   

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—How many demoniacs were healed?

PROBLEM: Matthew reports that two demoniacs came to Jesus, while Mark and Luke say that only one demoniac approached Him. This appears to be a contradiction.

SOLUTION: There is a very fundamental mathematical law that reconciles this apparent contradiction—wherever there are two, there is always one. There are no exceptions! There were actually two demoniacs that came to Jesus. Perhaps Mark and Luke mentioned the one because he was more noticeable or prominent for some reason. However, the fact that Mark and Luke only mention one does not negate the fact that there were two as Matthew said. For wherever there is two, there is always one. It never fails. If Mark or Luke had said there was only one, then that would be a contradiction. But, the word “only” is not in the text. The critic has to change the text to make it contradict, in which case the problem is not with the Bible, but with the critic.   

LUKE 8:26-39 —How many demoniacs were there? Where was the demoniac healed?

(See discussion on Matt. 8:28-34 .)   

Critics Ask: Luk 8:34

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—Where were the demoniacs healed?

PROBLEM: The first three Gospels (Matthew, Mark, and Luke) each give an account of Jesus healing demoniacs. Matthew states that the place where the healing took place was the country of the Gadarenes. However, Mark and Luke say it was in the country of the Gerasenes.

SOLUTION: There is a textual problem here. The critical text of the Greek NT (Nestle- Aland/United Bible Societies) renders Mark and Luke the same as Matthew, namely, in the country of the “Gadarenes.” However, some manuscripts give the name of the country as the Gerasenes. It is possible to account for the variant reading in these manuscripts as a scribal error. Gadara may have been the capital of the region, and Matthew therefore referred to the area as the “country of the Gadarenes” because the people of that region, whether they lived in Gadara or not, were identified as Gadarenes. Mark and Luke were perhaps giving a more general reference to the country of the Gerasenes, which was the wider area in which the incident occurred. However, a scribe, confusing the reference in Matthew as a reference to the town instead of the people of the region, may have attempted to correct the manuscripts and altered the references to make them uniform. It seems that the best textual evidence is in favor of Gadara, although there are varying opinions among commentators. There is no contradiction or error here, because the problem developed as a result of transcription, and there is no evidence to demonstrate that there was a conflict in the original manuscripts.   

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—How many demoniacs were healed?

PROBLEM: Matthew reports that two demoniacs came to Jesus, while Mark and Luke say that only one demoniac approached Him. This appears to be a contradiction.

SOLUTION: There is a very fundamental mathematical law that reconciles this apparent contradiction—wherever there are two, there is always one. There are no exceptions! There were actually two demoniacs that came to Jesus. Perhaps Mark and Luke mentioned the one because he was more noticeable or prominent for some reason. However, the fact that Mark and Luke only mention one does not negate the fact that there were two as Matthew said. For wherever there is two, there is always one. It never fails. If Mark or Luke had said there was only one, then that would be a contradiction. But, the word “only” is not in the text. The critic has to change the text to make it contradict, in which case the problem is not with the Bible, but with the critic.   

LUKE 8:26-39 —How many demoniacs were there? Where was the demoniac healed?

(See discussion on Matt. 8:28-34 .)   

Critics Ask: Luk 8:35

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—Where were the demoniacs healed?

PROBLEM: The first three Gospels (Matthew, Mark, and Luke) each give an account of Jesus healing demoniacs. Matthew states that the place where the healing took place was the country of the Gadarenes. However, Mark and Luke say it was in the country of the Gerasenes.

SOLUTION: There is a textual problem here. The critical text of the Greek NT (Nestle- Aland/United Bible Societies) renders Mark and Luke the same as Matthew, namely, in the country of the “Gadarenes.” However, some manuscripts give the name of the country as the Gerasenes. It is possible to account for the variant reading in these manuscripts as a scribal error. Gadara may have been the capital of the region, and Matthew therefore referred to the area as the “country of the Gadarenes” because the people of that region, whether they lived in Gadara or not, were identified as Gadarenes. Mark and Luke were perhaps giving a more general reference to the country of the Gerasenes, which was the wider area in which the incident occurred. However, a scribe, confusing the reference in Matthew as a reference to the town instead of the people of the region, may have attempted to correct the manuscripts and altered the references to make them uniform. It seems that the best textual evidence is in favor of Gadara, although there are varying opinions among commentators. There is no contradiction or error here, because the problem developed as a result of transcription, and there is no evidence to demonstrate that there was a conflict in the original manuscripts.   

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—How many demoniacs were healed?

PROBLEM: Matthew reports that two demoniacs came to Jesus, while Mark and Luke say that only one demoniac approached Him. This appears to be a contradiction.

SOLUTION: There is a very fundamental mathematical law that reconciles this apparent contradiction—wherever there are two, there is always one. There are no exceptions! There were actually two demoniacs that came to Jesus. Perhaps Mark and Luke mentioned the one because he was more noticeable or prominent for some reason. However, the fact that Mark and Luke only mention one does not negate the fact that there were two as Matthew said. For wherever there is two, there is always one. It never fails. If Mark or Luke had said there was only one, then that would be a contradiction. But, the word “only” is not in the text. The critic has to change the text to make it contradict, in which case the problem is not with the Bible, but with the critic.   

LUKE 8:26-39 —How many demoniacs were there? Where was the demoniac healed?

(See discussion on Matt. 8:28-34 .)   

Critics Ask: Luk 8:36

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—Where were the demoniacs healed?

PROBLEM: The first three Gospels (Matthew, Mark, and Luke) each give an account of Jesus healing demoniacs. Matthew states that the place where the healing took place was the country of the Gadarenes. However, Mark and Luke say it was in the country of the Gerasenes.

SOLUTION: There is a textual problem here. The critical text of the Greek NT (Nestle- Aland/United Bible Societies) renders Mark and Luke the same as Matthew, namely, in the country of the “Gadarenes.” However, some manuscripts give the name of the country as the Gerasenes. It is possible to account for the variant reading in these manuscripts as a scribal error. Gadara may have been the capital of the region, and Matthew therefore referred to the area as the “country of the Gadarenes” because the people of that region, whether they lived in Gadara or not, were identified as Gadarenes. Mark and Luke were perhaps giving a more general reference to the country of the Gerasenes, which was the wider area in which the incident occurred. However, a scribe, confusing the reference in Matthew as a reference to the town instead of the people of the region, may have attempted to correct the manuscripts and altered the references to make them uniform. It seems that the best textual evidence is in favor of Gadara, although there are varying opinions among commentators. There is no contradiction or error here, because the problem developed as a result of transcription, and there is no evidence to demonstrate that there was a conflict in the original manuscripts.   

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—How many demoniacs were healed?

PROBLEM: Matthew reports that two demoniacs came to Jesus, while Mark and Luke say that only one demoniac approached Him. This appears to be a contradiction.

SOLUTION: There is a very fundamental mathematical law that reconciles this apparent contradiction—wherever there are two, there is always one. There are no exceptions! There were actually two demoniacs that came to Jesus. Perhaps Mark and Luke mentioned the one because he was more noticeable or prominent for some reason. However, the fact that Mark and Luke only mention one does not negate the fact that there were two as Matthew said. For wherever there is two, there is always one. It never fails. If Mark or Luke had said there was only one, then that would be a contradiction. But, the word “only” is not in the text. The critic has to change the text to make it contradict, in which case the problem is not with the Bible, but with the critic.   

LUKE 8:26-39 —How many demoniacs were there? Where was the demoniac healed?

(See discussion on Matt. 8:28-34 .)   

Critics Ask: Luk 8:37

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—Where were the demoniacs healed?

PROBLEM: The first three Gospels (Matthew, Mark, and Luke) each give an account of Jesus healing demoniacs. Matthew states that the place where the healing took place was the country of the Gadarenes. However, Mark and Luke say it was in the country of the Gerasenes.

SOLUTION: There is a textual problem here. The critical text of the Greek NT (Nestle- Aland/United Bible Societies) renders Mark and Luke the same as Matthew, namely, in the country of the “Gadarenes.” However, some manuscripts give the name of the country as the Gerasenes. It is possible to account for the variant reading in these manuscripts as a scribal error. Gadara may have been the capital of the region, and Matthew therefore referred to the area as the “country of the Gadarenes” because the people of that region, whether they lived in Gadara or not, were identified as Gadarenes. Mark and Luke were perhaps giving a more general reference to the country of the Gerasenes, which was the wider area in which the incident occurred. However, a scribe, confusing the reference in Matthew as a reference to the town instead of the people of the region, may have attempted to correct the manuscripts and altered the references to make them uniform. It seems that the best textual evidence is in favor of Gadara, although there are varying opinions among commentators. There is no contradiction or error here, because the problem developed as a result of transcription, and there is no evidence to demonstrate that there was a conflict in the original manuscripts.   

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—How many demoniacs were healed?

PROBLEM: Matthew reports that two demoniacs came to Jesus, while Mark and Luke say that only one demoniac approached Him. This appears to be a contradiction.

SOLUTION: There is a very fundamental mathematical law that reconciles this apparent contradiction—wherever there are two, there is always one. There are no exceptions! There were actually two demoniacs that came to Jesus. Perhaps Mark and Luke mentioned the one because he was more noticeable or prominent for some reason. However, the fact that Mark and Luke only mention one does not negate the fact that there were two as Matthew said. For wherever there is two, there is always one. It never fails. If Mark or Luke had said there was only one, then that would be a contradiction. But, the word “only” is not in the text. The critic has to change the text to make it contradict, in which case the problem is not with the Bible, but with the critic.   

LUKE 8:26-39 —How many demoniacs were there? Where was the demoniac healed?

(See discussion on Matt. 8:28-34 .)   

Critics Ask: Luk 8:38

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—Where were the demoniacs healed?

PROBLEM: The first three Gospels (Matthew, Mark, and Luke) each give an account of Jesus healing demoniacs. Matthew states that the place where the healing took place was the country of the Gadarenes. However, Mark and Luke say it was in the country of the Gerasenes.

SOLUTION: There is a textual problem here. The critical text of the Greek NT (Nestle- Aland/United Bible Societies) renders Mark and Luke the same as Matthew, namely, in the country of the “Gadarenes.” However, some manuscripts give the name of the country as the Gerasenes. It is possible to account for the variant reading in these manuscripts as a scribal error. Gadara may have been the capital of the region, and Matthew therefore referred to the area as the “country of the Gadarenes” because the people of that region, whether they lived in Gadara or not, were identified as Gadarenes. Mark and Luke were perhaps giving a more general reference to the country of the Gerasenes, which was the wider area in which the incident occurred. However, a scribe, confusing the reference in Matthew as a reference to the town instead of the people of the region, may have attempted to correct the manuscripts and altered the references to make them uniform. It seems that the best textual evidence is in favor of Gadara, although there are varying opinions among commentators. There is no contradiction or error here, because the problem developed as a result of transcription, and there is no evidence to demonstrate that there was a conflict in the original manuscripts.   

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—How many demoniacs were healed?

PROBLEM: Matthew reports that two demoniacs came to Jesus, while Mark and Luke say that only one demoniac approached Him. This appears to be a contradiction.

SOLUTION: There is a very fundamental mathematical law that reconciles this apparent contradiction—wherever there are two, there is always one. There are no exceptions! There were actually two demoniacs that came to Jesus. Perhaps Mark and Luke mentioned the one because he was more noticeable or prominent for some reason. However, the fact that Mark and Luke only mention one does not negate the fact that there were two as Matthew said. For wherever there is two, there is always one. It never fails. If Mark or Luke had said there was only one, then that would be a contradiction. But, the word “only” is not in the text. The critic has to change the text to make it contradict, in which case the problem is not with the Bible, but with the critic.   

LUKE 8:26-39 —How many demoniacs were there? Where was the demoniac healed?

(See discussion on Matt. 8:28-34 .)   

Critics Ask: Luk 8:39

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—Where were the demoniacs healed?

PROBLEM: The first three Gospels (Matthew, Mark, and Luke) each give an account of Jesus healing demoniacs. Matthew states that the place where the healing took place was the country of the Gadarenes. However, Mark and Luke say it was in the country of the Gerasenes.

SOLUTION: There is a textual problem here. The critical text of the Greek NT (Nestle- Aland/United Bible Societies) renders Mark and Luke the same as Matthew, namely, in the country of the “Gadarenes.” However, some manuscripts give the name of the country as the Gerasenes. It is possible to account for the variant reading in these manuscripts as a scribal error. Gadara may have been the capital of the region, and Matthew therefore referred to the area as the “country of the Gadarenes” because the people of that region, whether they lived in Gadara or not, were identified as Gadarenes. Mark and Luke were perhaps giving a more general reference to the country of the Gerasenes, which was the wider area in which the incident occurred. However, a scribe, confusing the reference in Matthew as a reference to the town instead of the people of the region, may have attempted to correct the manuscripts and altered the references to make them uniform. It seems that the best textual evidence is in favor of Gadara, although there are varying opinions among commentators. There is no contradiction or error here, because the problem developed as a result of transcription, and there is no evidence to demonstrate that there was a conflict in the original manuscripts.   

MATTHEW 8:28-34 (cf. Mark 5:1-20 ; Luke 8:26-39 )—How many demoniacs were healed?

PROBLEM: Matthew reports that two demoniacs came to Jesus, while Mark and Luke say that only one demoniac approached Him. This appears to be a contradiction.

SOLUTION: There is a very fundamental mathematical law that reconciles this apparent contradiction—wherever there are two, there is always one. There are no exceptions! There were actually two demoniacs that came to Jesus. Perhaps Mark and Luke mentioned the one because he was more noticeable or prominent for some reason. However, the fact that Mark and Luke only mention one does not negate the fact that there were two as Matthew said. For wherever there is two, there is always one. It never fails. If Mark or Luke had said there was only one, then that would be a contradiction. But, the word “only” is not in the text. The critic has to change the text to make it contradict, in which case the problem is not with the Bible, but with the critic.   

LUKE 8:26-39 —How many demoniacs were there? Where was the demoniac healed?

(See discussion on Matt. 8:28-34 .)   

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.

Evidence: Luk 8:25

One of the earliest things a minister should do when he leaves college and settles in a country town or village is to begin open-air speaking. CHARLES SPURGEON

Evidence: Luk 8:39

How to witness to family members . Here’s some advice that may save you a great deal of grief. As a new Christian, I did almost irreparable damage by acting like a wild bull in a crystal showroom. I bullied my mom, my dad, and many of my friends into making a " decision for Christ." I was sincere, zealous, loving, kind, and stupid. I didn’t understand that salvation doesn’t come through making a " decision," but through repentance, and repentance is God-given ( 2Ti 2:25 ). The Bible teaches that no one can come to the Son unless the Father " draws" him ( Joh 6:44 ). If you are able to get a " decision" but the person has no conviction of sin, you will almost certainly end up with a stillborn on your hands.

In my " zeal without knowledge" I actually inoculated the very ones I was so desperately trying to reach. There is nothing more important to you than the salvation of your loved ones, and you don’t want to blow it. If you do, you may find that you don’t have a second chance. Fervently pray for them, thanking God for their salvation. Let them see your faith. Let them feel your kindness, your genuine love, and your gentleness. Buy gifts for no reason. Do chores when you are not asked to. Go the extra mile. Put yourself in their position. You know that you have found everlasting life—death has lost its sting! Your joy is unspeakable. But as far as they are concerned, you’ve been brainwashed and have become part of a weird sect. So your loving actions will speak more loudly than ten thousand eloquent sermons.

For this reason you should avoid verbal confrontation until you have knowledge that will guide your zeal. Pray for wisdom and sensitivity to God’s timing. You may have only one shot, so make it count. Keep your cool. If you don’t, you may end up with a lifetime of regret. Believe me. It is better to hear a loved one or a close friend say, " Tell me about your faith in Jesus Christ," rather than you saying, " Sit down. I want to talk to you." Continue to persevere in prayer for them, that God would open their eyes to the truth.

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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Wenham, John. "The Identification of Luke." Evangelical Quarterly 63:1 (1991):3-44.

Wilkinson, J. "The Case of the Bent Woman in Luke 13:10-17." Evangelical Quarterly 49 (1977):195-205.

Wink, Walter. John the Baptist in the Gospel Tradition. London: Cambridge University Press, 1968.

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.