Verse 2

certain women . . . healed, &c.--on whom He had the double claim of having brought healing to their bodies and new life to their souls. Drawn to Him by an attraction more than magnetic, they accompany Him on this tour as His almoners--ministering unto Him of their substance. Blessed Saviour! It melts us to see Thee living upon the love of Thy ransomed people. That they bring Thee their poor offerings we wonder not. Thou hast sown unto them spiritual things, and they think it, as well they might, a small thing that Thou shouldst reap their material things (Co1 9:11). But dost Thou take it at their hand, and subsist upon it? "Oh, the depth of the riches" (Rom 11:33) --of this poverty of His! Mary Magdalene--that is, probably, of Magdala (on which see Mat 15:39; see on Mar 8:10). went--rather, "had gone." seven devils-- (Mar 16:9). It is a great wrong to this honored woman to identify her with the once profligate woman of Luk 7:37, and to call all such penitents Magdalenes. The mistake has arisen from confounding unhappy demoniacal possession with the conscious entertainment of diabolic impurity, or supposing the one to have been afflicted as a punishment for the other--for which there is not the least scriptural ground.

Verse 3

Joanna, wife of Chuza, Herod's steward--If the steward of such a godless, cruel, and licentious wretch as Herod Antipas (see on Mar 6:14, &c.) differed greatly from himself, his post would be no easy or enviable one. That he was a disciple of Christ is very improbable, though he might be favorably disposed towards Him. But what we know not of him, and may fear he lacked, we are sure his wife possessed. Healed either of "evil spirits" or of some one of the "infirmities" here referred to--the ordinary diseases of humanity--she joins in the Saviour's train of grateful, clinging followers. Of "Susanna," next mentioned, we know nothing but the name, and that here only. But her services on this memorable occasion have immortalized her name. "Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done," in ministering to the Lord of her substance on His Galilean tour, "shall be spoken of as a memorial of her" (Mar 14:9). many others--that is, many other healed women. What a train! and all ministering unto Him of their substance, and He allowing them to do it and subsisting upon it! "He who was the support of the spiritual life of His people disdained not to be supported by them in the body. He was not ashamed to penetrate so far into the depths of poverty as to live upon the alms of love. He only fed others miraculously; for Himself, He lived upon the love of His people. He gave all things to men, His brethren, and received all things from them, enjoying thereby the pure blessing of love: which is then only perfect when it is at the same time both giving and receiving. Who could invent such things as these? It was necessary to live in this manner that it might be so recorded" [OLSHAUSEN].

Verse 16

PARABLE OF THE SOWER. (Luk 8:4-18) No man, &c.--(see on Mat 5:15, of which this is nearly a repetition).

Verse 17

For nothing, &c.--(See on Luk 12:2).

Verse 18

how ye--in Mar 4:24, "what ye hear." The one implies the other. The precept is very weighty. seemeth to have--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.

Verse 23

JESUS CROSSING THE LAKE, STILLS THE STORM. (Luk 8:22-25) filled--literally, "were getting filled," that is, those who sailed; meaning that their ship was so.

Verse 40

JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56) gladly received him, for . . . all waiting for him--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.

Verse 45

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

Verse 46

Somebody hath touched--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.

Verse 47

declared . . . before all--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.

Verse 55

give her meat--(See on Mar 5:43). Next: Luke Chapter 9

Verse 2

And certain women which had been healed of evil spirits,.... Of devils, who had possessed them, and were healed by Christ, dispossessing them; See Gill on Luk 7:21. and infirmities: various diseases of body: some were dispossessed of devils, and others freed from bodily disorders; of the first sort was Mary Magdalene, out of whom went seven devils: by the order of Christ, for he cast them out, Mar 16:9 and which shows, that this is to be understood, in a literal sense, of devils, and the dispossession of them by Christ; and not in a figurative sense, of vices, and the expulsion of them by the power of divine grace; for this same phrase is used where real dispossessions are intended: nor need it be thought strange that seven devils should be in one person, when, in this same chapter, we read of a legion in one man, and which also Christ cast out, Luk 8:30. This woman seems to be a different person from her spoken of in the latter part of the preceding chapter, seeing this looks as if it was the first time of her being taken notice of by this evangelist, and is described by a different character. She is called "Magdalene", to distinguish her from others of the same name; the reason of which See Gill on Mat 27:56. She is said (d) to be a widow, and so not being bound to an husband, was at leisure to follow Christ. (d) Jerom in Mar. xv. 40.

Verse 3

And Joanna, the wife of Chuza, Herod's steward,.... Joanna, or Juchan, as the Syriac version calls her, was a name, among the Jews, for a woman, as Jochanan, or John, was for a man. In the Talmud (e) we read of one Jochani, or Joanni, the daughter of Retibi, the same name with this. Her husband's name was Chuza. Dr. Lightfoot observes, from a Talmudic treatise (f), such a name in the genealogy of Haman, who is called the son of Chuza; and Haman being an Edomite, and this man being in the family of Herod, who was of that race, suggests it to be an Idumean name. But in my edition of that treatise, Haman is not called the son of Chuza, but , "the son of Ciza"; and besides, Chuza is a Jewish name, and the name of a family of note among the Jews: hence we read (g) of R. Broka the Chuzite; where the gloss is, "for he was", , "of the family of Chuzai". And elsewhere (h) mention is made of two sons of Chuzai; and both the gloss, and Piske Harosh upon the place, say, "they were Jews": so Abimi is said to be of the family of Chuzai, or the Chuzites (i); and the same is said of R. Acha (k). This man, here mentioned, was Herod's steward; a steward of Herod the "tetrarch", of Galilee. The Arabic version calls him his "treasurer"; and the Vulgate Latin, and the Ethiopic versions, his "procurator"; and some have thought him to be a deputy governor of the province under him; but he seems rather to be a governor, or "chief of his house", as the Syriac version renders it: he was one that presided in his family, and managed his domestic affairs; was an overseer of them, as Joseph was in Potiphar's house; and the same Greek word that is here used, is adopted by the Jews into their language, and used of Joseph (l): and who moreover say (m), "let not a man appoint a steward in his house; for if Potiphar had not appointed Joseph, "a steward" in his house, he had not come into that matter,'' of calumny and reproach. It was common for kings, princes, and great men, to have such an officer in their families. We read (n) of a steward of king Agrippa's, who was of this same family. The Persic version is very foreign to the purpose, making Chuza to be "of the family of Herod". This man might be either dead, as some have conjectured; or, if living, might be secretly a friend of Christ, and so willing that his wife should follow him; or, if an enemy, such was her zeal for Christ, that she cheerfully exposed herself to all his resentments; and chose rather meanness, contempt, and persecution with Christ, and for his sake, than to enjoy all the pleasures of Herod's court without him. And Susannah; this also was a name for a woman with the, Jews, as appears from the history of one of this name with them, which stands among the apocryphal writings. She, as well as Joanna, and perhaps also Mary Magdalene, were rich, and persons of substance, as well as note, as should seem by what follows: "and many others"; that is, many other women; for the words, are of the feminine gender: which ministered unto him of their substance; four ancient copies of Beza's, and five of Stephens's, and the Syriac version read, "which ministered unto them"; that is, to Christ, and his disciples, as the Persic version expresses it. This shows the gratitude of these women, who having received favours from Christ, both for their souls and bodies, make returns to him out of their worldly substance, in a way of thankfulness; and also the low estate of Christ, and his disciples, who stood in need of such ministrations; and may be an instruction to the churches of Christ to take care of their ministers, and to communicate in all good things to them, of whose spiritual things they partake; and may be a direction to them to minister to them of what is their own substance, and not another's; and to minister a proper part, and not the whole, as these women ministered to Christ, and his apostles, of substance which was their own, and that not all of it, but out of it. (e) T. Bab. Sota, fol. 22. 1. (f) Massechet Sopherim, c. 13. sect. 6. (g) T. Bab. Tasnith, fol. 22. 1. (h) T. Bab. Nedarim, fol. 22. 1. (i) Juchasin, fol. 75. 1. (k) Juchasin, fol. 78. 1. (l) Targum Jon. & Jerus. in Gen. xxxix. 4. (m) T. Bab. Beracot, fol 63. 1. & Maimon lssure Bia, c. 22. sect. 15. & Maggid Misn. in ib. (n) T. Bab. Sacca, fol. 27. 1.

Verse 4

And when much people were gathered together,.... To Jesus, as he was by the sea side, the sea of Galilee, or Tiberias: and were come to him out of every city; of Galilee, to hear him preach, and see miracles: he spake by a parable; the following things.

Verse 5

A sower went out to sow his seed,.... By whom Jesus Christ is chiefly designed; though it is true of every preacher of the Gospel: who goes forth, being sent by Christ, with the precious seed of the word: for the phrase, "his seed", which only Luke has, best agrees with Christ, he being the proprietor and subject of it. The Alexandrian copy reads, "the seed of himself", The Persic version reads the whole clause thus, "a sower chose ground, and there he sowed seed": he fixed on the spot of ground to sow his seed in, as Christ did on the people of the Jews, and afterwards the Gentiles. And, as he sowed, some fell by the wayside; on the road, which was by the side of the field, in which people commonly walked, and so was beaten hard, and the seed lay upon it, and was not received; which designs such hearers of the word, as are not susceptive of it, do not take it in, and have no manner of understanding of it. And it was trodden down; by every one that passed by, as the Gospel preached to such hardened and ignorant hearers, is despised and trampled under foot by them. And the fowls of the air devoured it; who generally flock about places where seed is sowing; and here intend the devil and his angels, that have their dwelling in the air; and frequent places of public worship to hinder the usefulness of the ministry of the word, as much as in them lies.

Verse 6

And some fell upon a rock,.... Which the other evangelists call "stony places", and "stony ground"; by which are meant such hearers whose hearts are, hardened through the deceitfulness of sin, and continue so notwithstanding the preaching of the word unto them. And as soon as it sprung up; as it did immediately, as the other evangelists say; and that for this reason, which they give, "because it had no depth of earth"; only a small crust, or shell of earth over the rock; and signifies, that these hearers had only a superficial knowledge of the word, and hastily made a profession of it, which soon came to nothing: it withered away, because it lacked moisture; the other evangelists say, "when the sun was up, it was scorched"; meaning tribulation and persecution, the grace of God being wanting to support under fiery trials: the reason given in Matthew and Mark why it withered, is, because it had no root; and so read the Persic and Ethiopic versions here.

Verse 7

And some fell among thorns,.... On ground which had within it the roots of thorns and briars; and design such hearers who have their hearts filled with worldly cares, and sensual lusts and pleasures: and the thorns sprang up with it; and grew faster than that: and choked it; as the above things do the word, and make it useless and unprofitable; so that though it took place for a while, and was professed, yet process of time was neglected and dropped; and, as Mark says, "it yielded no fruit"; at least that came to perfection.

Verse 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

Verse 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.

Verse 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

Verse 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. 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. Luke 8:12 luk 8:12 luk 8:12 luk 8:12Those 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 Co2 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.

Verse 12

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.

Verse 13

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.

Verse 14

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

Verse 15

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.

Verse 16

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

Verse 17

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.

Verse 18

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".

Verse 19

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.

Verse 20

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.

Verse 21

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.

Verse 22

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.

Verse 23

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.

Verse 24

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.

Verse 25

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.

Verse 26

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.

Verse 27

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.

Verse 28

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.

Verse 29

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.

Verse 30

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.

Verse 31

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

Verse 32

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.

Verse 33

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.

Verse 34

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.

Verse 35

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.

Verse 36

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.

Verse 37

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.

Verse 38

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. (o) Lib. 5. c. 18.

Verse 39

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.

Verse 40

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.

Verse 41

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.

Verse 42

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.

Verse 43

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 "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. (p) T. Bab Succa, fol. 22. 1.

Verse 44

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.

Verse 45

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.

Verse 46

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.

Verse 47

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.

Verse 48

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".

Verse 49

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.

Verse 50

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".

Verse 51

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.

Verse 52

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.

Verse 53

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.

Verse 54

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.

Verse 55

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. Next: Luke Chapter 9

Verse 1

We are here told, I. What Christ made the constant business of his life - it was preaching; in that work he was indefatigable, and went about doing good (Luk 8:1), afterward - en tō kathexēs - ordine, in the proper time or method. Christ took his work before him and went about it regularly. He observed a series or order of business, so that the end of one good work was the beginning of another. Now observe here, 1. Where he preached: He went about - diōdeue - peragrabat. He was an itinerant preacher, did not confine himself to one place, but diffused the beams of his light. Circumibat - He went his circuit, as a judge, having found his preaching perhaps most acceptable where it was new. He went about through every city, that none might plead ignorance. Hereby he set an example to his disciples; they must traverse the nations of the earth, as he did the cities of Israel. Nor did he confine himself to the cities, but went into the villages, among the plain country-people, to preach to the inhabitants of the villages, Jdg 5:11. 2. What he preached: He showed the glad tidings of the kingdom of God, that it was now to be set up among them. Tidings of the kingdom of God are glad tidings, and those Jesus Christ came to bring; to tell the children of men that God was willing to take all those under his protection that were willing to return to their allegiance. It was glad tidings to the world that there was hope of its being reformed and reconciled. 3. Who were his attendants: The twelve were with him, not to preach if he were present, but to learn from him what and how to preach hereafter, and, if occasion were, to be sent to places where he could not go. Happy were these his servants that heard his wisdom. II. Whence he had the necessary supports of life: He lived upon the kindness of his friends. There were certain women, who frequently attended his ministry, that ministered to him of their substance, Luk 8:2, Luk 8:3. Some of them are named; but there were many others, who were zealously affected to the doctrine of Christ, and thought themselves bound in justice to encourage it, having themselves found benefit, and in charity, hoping that many others might find benefit by it too. 1. They were such, for the most part, as had been Christ's patients, and were the monuments of his power and mercy; they had been healed by him of evil spirits and infirmities. Some of them had been troubled in mind, had been melancholy, others of them afflicted in body, and he had been to them a powerful healer. He is the physician both of body and soul, and those who have been healed by him ought to study what they shall render to him. We are bound in interest to attend him, that we may be ready to apply ourselves to him for help in case of a relapse; and we are bound in gratitude to serve him and his gospel, who hath saved us, and saved us by it. 2. One of them was Mary Magdalene, out of whom had been cast seven devils; a certain number for an uncertain. Some think that she was one that had been very wicked, and then we may suppose her to be the woman that was a sinner mentioned just before, Luk 7:37. Dr. Lightfoot, finding in some of the Talmudists' writings that Mary Magdalene signified Mary the plaiter of hair, thinks it applicable to her, she having been noted, in the days of her iniquity and infamy, for that plaiting of hair which is opposed to modest apparel, Ti1 2:9. But, though she had been an immodest woman, upon her repentance and reformation she found mercy, and became a zealous disciple of Christ. Note, The greatest of sinners must not despair of pardon; and the worse any have been before their conversion the more they should study to do for Christ after. Or, rather, she was one that had been very melancholy, and then, probably, it was Mary the sister of Lazarus, who was a woman of a sorrowful spirit, who might have been originally of Magdala, but removed to Bethany. This Mary Magdalene was attending on Christ's cross and his sepulchre, and, if she was not Mary the sister of Lazarus, either that particular friend and favourite of Christ's did not attend then, or the evangelists did not take notice of her, neither of which we can suppose; thus Dr. Lightfoot argues. Yet there is this to be objected against it that Mary Magdalene is reckoned among the women that followed Jesus from Galilee (Mat 27:55, Mat 27:56); whereas Mary the sister of Lazarus had her residence in Bethany. 3. Another of them was Joanna the wife of Chuza, Herod's steward. She had been his wife (so some), but was now a widow, and left in good circumstances. If she was now his wife, we have reason to think that her husband, though preferred in Herod's court, had received the gospel, and was very willing that his wife should be both a hearer of Christ and a contributor to him. 4. There were many of them that ministered to Christ of their substance. It was an instance of the meanness of that condition to which our Saviour humbled himself that he needed it, and of his great humility and condescension that he accepted it. Though he was rich, yet for our sakes he became poor, and lived upon alms. Let none say that they scorn to be beholden to the charity of their neighbours, when Providence has brought them into straits; but let them ask and be thankful for it as a favour. Christ would rather be beholden to his known friends for a maintenance for himself and his disciples than be burdensome to strangers in the cities and villages whither he came to preach. Note, It is the duty of those who are taught in the word to communicate to them who teach them in all good things; and those who are herein liberal and cheerful honour the Lord with their substance, and bring a blessing upon it.

Verse 4

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 intent, and full extent, 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, Jo1 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.

Verse 22

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.

Verse 40

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.

Verse 2

8:2-3 along with some women: Rabbis of Jesus’ day did not have women disciples, so this was unusual. Some of these women, like Joanna, were from wealthy families and contributed financially to Jesus’ ministry.

8:2 Magdalene means “from Magdala,” a village north of Tiberias on the western side of the Sea of Galilee. Mary figures prominently in the burial and resurrection accounts (24:10; Mark 15:40, 47; John 19:25; 20:1, 18). Some have said that Mary Magdalene was the woman of Luke 7:36-38, leading to the belief that she was a former prostitute. There is no basis for this speculation.

Verse 4

8:4-15 The parable of the farmer scattering seed depicts people’s varied responses to Jesus’ ministry of proclaiming God’s Kingdom.

Verse 5

8:5 The custom in planting was first to scatter seed and then to plow it into the soil. • The seed that fell on a footpath running through the fields would not be plowed in, so it was stepped on and eaten by birds.

Verse 6

8:6 fell among rocks: Often there was a limestone layer nine to twelve inches under the soil, so that the rain was trapped and seed sprouted quickly in the moist soil. But when the rain stopped, the sun evaporated the trapped moisture and the plant died.

Verse 7

8:7 fell among thorns: One type of weed looked very much like wheat as it grew, but it had larger roots and took away the moisture and nutrients that the wheat needed.

Verse 8

8:8 Anyone with ears to hear meant everyone who was willing to listen.

Verse 10

8:10 the secrets of the Kingdom of God: What was hidden in the past about God’s reign was now revealed through Jesus’ words and actions. • When they look . . . they won’t understand: This quote is from Isa 6:9 (Greek version), a passage repeatedly used in the New Testament to explain Israel’s rejection of the gospel (see also Matt 13:14-15; Mark 4:12; John 12:40; Acts 28:26-27). In its original context, the passage refers to God’s certain judgment of Israel at the hands of the Assyrians. Israel’s sin and rebelliousness had taken them beyond the point of no return, so God blinded them in preparation for judgment. Those who rejected Jesus’ message were blind to the truth.

Verse 11

8:11 The seed is God’s word: This refers to Jesus’ preaching of the Good News of the Kingdom.

Verse 12

8:12 to have the devil come and take it away: Satan seeks to prevent unbelievers from seeing the truth.

Verse 13

8:13 Deep roots indicate spiritual depth and maturity. The Greek word translated temptation can also mean “testing” or “trials.”

Verse 16

8:16-17 A small clay lamp was filled with olive oil and set in a wall alcove. Jesus’ message provides light for those who listen, and it reveals their heart attitudes.

Verse 18

8:18 those who listen: Cp. Prov 9:9.

Verse 19

8:19-20 Jesus had four brothers—James, Joseph, Judas, and Simon—and an unknown number of sisters (Matt 13:55; Mark 6:3). These children were probably born to Joseph and Mary after Jesus’ virginal conception and birth. (On the other hand, some believe that Mary remained a lifelong virgin and that Joseph was therefore a widower with children from a previous marriage when he married Mary.)

Verse 21

8:21 those who hear God’s word and obey it: Jesus was not rejecting his family but announcing that spiritual relationships—being part of God’s family—supersede family ties.

Verse 22

8:22-25 Jesus’ calming of the storm demonstrated his authority over nature and strongly indicated his deity, since God is master of the seas (see Pss 65:7; 89:9; 104:6-7; 107:23-32).

Verse 23

8:23 a fierce storm came down on the lake: Severe storms are common on the Sea of Galilee, which lies in a valley surrounded by high hills.

Verse 24

8:24 he rebuked the wind and the raging waves: As Jesus rebuked demons (4:41) and diseases (4:39), so now he revealed his authority by rebuking the sea (cp. 2 Sam 22:16; Pss 18:15; 104:7; 106:9; Isa 50:2; Nah 1:4).

Verse 26

8:26-39 This exorcism story demonstrated Jesus’ authority over spiritual forces. It also contrasted the faith and devotion of the freed man with the fear and rejection of the townspeople.

8:26 the region of the Gerasenes: Gerasa was a city of the Decapolis, thirty miles southeast of the Sea of Galilee. Jesus deliberately went to a predominantly Gentile region and ministered there.

Verse 27

8:27 living in the tombs outside the town: Touching a tomb or a dead body rendered a Jew unclean, or ceremonially defiled. Jesus willingly entered this unclean place to rescue a person enslaved by Satan.

Verse 28

8:28 Jesus, Son of the Most High God: See study notes on 4:34, 41.

Verse 29

8:29 evil (literally unclean) spirit: Unclean things are unfit for God’s presence (see also study note on 4:33).

Verse 30

8:30 A Roman legion had about 6,000 soldiers, so this man had a great many demons.

Verse 31

8:31 the bottomless pit: The Greek word abussos means “bottomless” and often refers to the underworld prison of evil spirits or fallen angels (Rev 9:1-2, 11; 11:7; 17:8; 20:1, 3; cp. 2 Pet 2:4). The metaphor is taken from the apparently bottomless depth of the ocean (the ancients had no means for sounding the ocean depths, so to them it was bottomless).

Verse 32

8:32 a large herd of pigs: Pigs were unclean animals for Jews, which shows that the people of this region were Gentiles. The unclean demons were fit only for pigs.

Verse 35

8:35 sitting at Jesus’ feet: The man sat in the position of a disciple, indicating his willingness to follow Jesus (see 8:37).

Verse 37

8:37 begged Jesus to go away: Jesus’ power over spiritual forces frightened the townspeople, and their loss of property (the pigs) angered them. Their rejection contrasts with the faith of the healed man.

Verse 39

8:39 go back to your family: The role of disciples is to proclaim to the world what Jesus has done for them.

Verse 40

8:40-56 These two accounts of healing demonstrate Jesus’ authority over disease and death, and illustrate the power of faith.

Verse 41

8:41 The leader of the local synagogue was the officer who maintained the local synagogue and organized services (see also 8:49; 13:14; Acts 13:15; 18:8, 17).

Verse 43

8:43 with constant bleeding: Perhaps it was a menstrual disorder. The tragedy was both physical and spiritual, for such bleeding rendered the woman ceremonially unclean and thereby precluded her participation in community worship (Lev 15:25-30).

Verse 44

8:44 The fringe of his robe probably refers to the tassels that pious Jews wore on the edges of their robes (see Num 15:38-39; Deut 22:12).

Verse 45

8:45 Who touched me? Jesus recognized the touch of faith by a needy person.

Verse 48

8:48 Your faith has made you well (literally your faith has saved you). Go in peace: Jesus said the same thing to the woman who had anointed his feet (7:50). The Greek word for “save” can indicate either spiritual or physical healing. Peace (cp. Hebrew shalom) refers to wholeness, not just lack of conflict (see 1:79; 2:14, 29; 7:50; 19:38, 42; 24:36).

Verse 51

8:51 Peter, John, and James became the inner circle of Jesus’ disciples (see 5:1-11; 9:28; Mark 14:32-33).

Verse 52

8:52 The house was filled with people weeping and wailing: See study note on 7:12. • she’s only asleep: Jesus emphasized the temporary nature of the girl’s state. For believers, death is only temporary “sleep” (cp. John 11:11; the same term is translated as “dead/died” in Acts 7:60; 13:36; 1 Cor 11:30; 15:6, 18, 20, 51; 1 Thes 4:14-15; 5:10).

Verse 55

8:55 her life returned: Like the raising of the widow’s son (7:15), the girl’s normal mortal life was restored. At the final resurrection, believers will receive immortal, glorified bodies (see study note on 24:39).

Verse 56

8:56 not tell anyone: See “The Secret of the Messiah” Theme Note.