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).
Luke's account stresses that concern for the multitudes motivated Jesus' mission. Mark, on the other hand, presented opposition from the Jewish religious leaders as a reason for His activities. Matthew stressed Jesus' desire to present Himself as the Messiah to the Jews. All these were factors that directed Jesus in His ministry.
8:1 This verse is Luke's summary of Jesus' next preaching tour (cf. 4:44). As the first summary statement, this one also states Jesus' ministry as consisting of itinerant preaching primarily. Luke noted the presence of the Twelve with Jesus to qualify them as reliable witnesses of His death and resurrection.
8:2-3 Luke's mention of the women in this section prepares for his citing them as witnesses of Jesus' resurrection later (cf. 23:49, 55; 24:6, 10; Acts 1:14). This is Luke's third recent reference to women who benefited from Jesus' ministry to them, several of whom responded by ministering to Him (cf. 7:12-15, 36-50). Their example provides a positive example for female readers of Luke's Gospel.
". . . traveling around with a religious teacher conflicts strongly with traditional female roles in Jewish society.229Such behavior neglects a husband's rights and a wife's responsibilities to her family. It would probably arouse suspicion of illicit sexual relationships. In his later teaching Jesus will repeatedly tell his disciples that his call requires a break with the family (Luke 9:57-62; 12:51-53; 14:26; 18:28-30). The last two of these passages speak of leaving house' and children,' which could apply to either a man or a woman, but these statements are male-oriented in that they also speak of leaving wife' but not husband.230Nevertheless, 8:2-3 refers to women who have evidently taken a drastic step of leaving home and family in order to share in the wandering ministry of Jesus. The discipleship of women is conceived as radically as for men--perhaps even more radically, since women of that time were very closely bound to the family--involving a sharp break with social expectations and normal responsibilities."231
Many people have concluded that Mary Magdalene had been a prostitute. However the text gives no warrant for this idea. It simply says that seven demons had indwelt her. "Magdalene"evidently refers to her hometown of Magdala. It stood on the west side of the Sea of Galilee. Joanna was present at Jesus' crucifixion and empty tomb (23:55-56; 24:1, 10). She is the first of Jesus' disciples identified as connected with Herod Antipas' household. Chuza was evidently Herod's manager or foreman, some high ranking official in Herod's employ (cf. Matt. 20:8; Gal. 4:2).
"It may be that the special knowledge of Herod and his court reflected in Lk. came through him; he and his wife are no doubt named as well-known personalities in the church and are evidence for the existence of Christian disciples among the aristocracy."232
Susanna, otherwise unknown to us, may also have been of special interest to Luke's original readers. The support of these and other similar unnamed disciples explains how Jesus was able to continue His ministry financially. These women and undoubtedly some men provided money by giving sacrificially out of love for what Jesus had done for them (cf. 7:36-50). It was apparently unusual for Jesus to have female followers (cf. John 4:27) though this was more common in the Hellenistic world than in Palestine.233
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
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.
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.
