Luke 8:2
Verse
Context
Women Minister to Jesus
1Soon afterward, Jesus traveled from one town and village to another, preaching and proclaiming the good news of the kingdom of God. The Twelve were with Him,2as well as some women who had been healed of evil spirits and infirmities: Mary called Magdalene, from whom seven demons had gone out, 3Joanna the wife of Herod’s household manager Chuza, Susanna, and many others. These women were ministering to them out of their own means.
Sermons
John Piper
Mike Attwood
Chuck Smith
David Servant
J.R. Miller
Keith MalcomsonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Out of whom went seven devils - Who had been possessed in a most extraordinary manner; probably a case of inveterate lunacy, brought on by the influence of evil spirits. The number seven may here express the superlative degree. Mary Magdalene is commonly thought to have been a prostitute before she came to the knowledge of Christ, and then to have been a remarkable penitent. So historians and painters represent her: but neither from this passage, nor from any other of the New Testament, can such a supposition be legitimately drawn. She is here represented as one who had been possessed with seven demons; and as one among other women who had been healed by Christ of evil (or wicked) spirits and infirmities. As well might Joanna and Susanna, mentioned Luk 8:3, come in for a share of the censure as this Mary Magdalene; for they seem to have been dispossessed likewise by Jesus, according to St. Luke's account of them. They had all had infirmities, of what sort it is not said, and those infirmities were occasioned by evil spirits within them; and Jesus had healed them all: but Mary Magdalene, by her behavior, and constant attendance on Jesus in his life-time, at his crucifixion, and at his grave, seems to have exceeded all the other women in duty and respect to his person. Bishop Pearce. There is a marvellous propensity in commentators to make some of the women mentioned in the Sacred Writings appear as women of ill fame; therefore Rahab must be a harlot; and Mary Magdalene, a prostitute: and yet nothing of the kind can be proved either in the former or in the latter case; nor in that mentioned Luk 7:36, etc., where see the notes. Poor Mary Magdalene is made the patroness of penitent prostitutes, both by Papists and Protestants; and to the scandal of her name, and the reproach of the Gospel, houses fitted up for the reception of such are termed Magdalene hospitals! and the persons themselves Magdalenes! There is not only no proof that this person was such as commentators represent her, but there is the strongest presumptive proof against it: for, if she ever had been such, it would have been contrary to every rule of prudence, and every dictate of wisdom, for Christ and his apostles to have permitted such a person to associate with them, however fully she might have been converted to God, and however exemplary her life, at that time, might have been. As the world, who had seen her conduct, and knew her character, (had she been such as is insinuated), could not see the inward change, and as they sought to overwhelm Christ and his disciples with obloquy and reproach on every occasion, they would certainly have availed themselves of so favorable an opportunity to subject the character and ministry of Christ to the blackest censure, had he permitted even a converted prostitute to minister to him and his disciples. They were ready enough to say that he was the friend of publicans and sinners, because he conversed with them in order to instruct and save their souls; but they could never say he was a friend of prostitutes, because it does not appear that such persons ever came to Christ; or that he, in the way of his ministry, ever went to them. I conclude therefore that the common opinion is a vile slander on the character of one of the best women mentioned in the Gospel of God; and a reproach cast on the character and conduct of Christ and his disciples. From the whole account of Mary Magdalene, it is highly probable that she was a person of great respectability in that place; such a person as the wife of Chuza, Herod's steward, could associate with, and a person on whose conduct or character the calumniating Jews could cast no aspersions.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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.
Luke 8:2
Women Minister to Jesus
1Soon afterward, Jesus traveled from one town and village to another, preaching and proclaiming the good news of the kingdom of God. The Twelve were with Him,2as well as some women who had been healed of evil spirits and infirmities: Mary called Magdalene, from whom seven demons had gone out, 3Joanna the wife of Herod’s household manager Chuza, Susanna, and many others. These women were ministering to them out of their own means.
- Scripture
- Sermons
- Commentary
1999 Advent Week 3 - Mary Magdalene
By John Piper1.7K14:09MAT 11:28MAT 20:22MRK 5:6MRK 5:15MRK 5:18LUK 8:2JHN 8:36In this sermon, the preacher discusses the story of Mary Magdalene and her encounter with Jesus. Mary, who had been possessed by seven demons, is freed by Jesus and becomes a devoted follower. The preacher emphasizes the power of Jesus to heal and transform lives, using Mary as an example. The sermon also touches on the story of Herod Antipas and his fear of John the Baptist, highlighting the consequences of rejecting God's word.
New Testament Church Principles - Part 4
By Mike Attwood62546:40LUK 8:2
This sermon emphasizes the significant service of women in the local church, highlighting the various roles and impactful contributions they can make. It encourages focusing on the opportunities available for service rather than limitations, drawing examples from Scripture of women who served, ministered, evangelized, and suffered faithfully. The message underscores the importance of women's involvement in hospitality, financial support, evangelism, good works, sharing the Scriptures, and worship, showcasing the profound impact they can have on the life of a local assembly.
Mark 9:14
By Chuck Smith0Authority of BelieversDemon PossessionMAT 10:1MAT 12:33MAT 15:21MRK 9:14MRK 16:17LUK 8:22CO 12:7EPH 2:2JAS 4:71PE 5:8Chuck Smith discusses the topic of demon possession, explaining the nature of demons as wicked spirits that can inhabit and control human bodies, causing various physical and mental afflictions. He explores the uncertain origins of demons, scriptural cases of possession, and the difference between possession and oppression. Smith emphasizes that individuals can become possessed through practices like spiritism and that believers have authority over demons through Jesus Christ. Ultimately, he reassures that complete victory is found in Christ, encouraging believers to resist the devil and not give him a foothold.
A Few Good Women Luke 8:1-3; 10:38-42
By David Servant0PRO 3:9MAT 6:21MRK 12:41LUK 8:2LUK 10:38LUK 16:132CO 9:7COL 3:231TI 2:12David Servant preaches about the diverse group of women who were among the first recruits for Jesus' army, highlighting their past struggles, deliverance, and dedication to supporting Christ's cause financially. He emphasizes the importance of true followers of Christ giving generously to support His work, using examples of Joanna and Mary Magdalene. David Servant also discusses the story of Mary and Martha, illustrating the significance of prioritizing spiritual food over physical tasks, especially in the presence of God Himself.
Finding Fulfillment in the Father - John 20:17
By Jon Courson0LUK 7:36LUK 8:2JHN 20:112CO 5:18Jon Courson delves into the story of Mary Magdalene, emphasizing her transformation from a woman possessed by demons to a devoted follower of Jesus. He highlights the depth of Mary's love for Jesus, contrasting it with Simon the Pharisee's lack of understanding and appreciation. Courson explores the concept of clinging to earthly relationships versus finding true security and fulfillment in a relationship with God through Jesus Christ, who came to reconcile us to the Father and offer us grace and mercy.
Last at the Cross, First at the Grave
By J.R. Miller0DevotionRedemptionLUK 8:2JHN 20:11J.R. Miller reflects on the profound devotion of Mary Magdalene to Christ, emphasizing that her love stemmed from a deep understanding of her redemption. Despite being traditionally labeled a great sinner, the New Testament does not support this view, instead highlighting her transformation through Christ's love. Mary’s unwavering commitment was evident during the crucifixion and after, as she remained devoted even in grief, ultimately being rewarded as the first to witness the resurrected Christ. Her story serves as a powerful example of how true love for Jesus can transform and inspire a life of devotion.
Can Christians Be Indwelt by Demons?
By Keith Malcomson0MAT 12:22LUK 8:2LUK 8:35JHN 10:21COL 1:12Keith Malcomson preaches on the importance of being delivered from the power of darkness before being translated into the kingdom of Christ, emphasizing the need for a complete transformation at the point of Salvation. He uses the example of Christ binding the strong man before entering the house to illustrate the expulsion of demons before Christ can dwell in a person. Through biblical examples like the Demoniac of Gadara and Mary Magdalene, he highlights the immediate and complete deliverance from demon power that occurs when Christ casts out demons, leading to a transformed life and zealous witness for Christ. The sermon also delves into the biblical terminology surrounding demon possession, clarifying that demonization refers to actual demon indwelling and control, which is never seen in born-again believers.
Grace Found Her a Maniac—and Made Her a Minister!
By C.H. Spurgeon0Power of GraceTransformationMRK 16:9LUK 8:2JHN 19:25JHN 20:1C.H. Spurgeon emphasizes the transformative power of grace through the story of Mary Magdalene, who was possessed by seven demons and found deliverance in Jesus. Her hopeless condition was changed to one of joy and purpose as she became a devoted follower and supporter of Christ. Spurgeon highlights her unwavering faithfulness, being present at the crucifixion and the resurrection, showcasing her deep connection to Jesus. The sermon illustrates how grace can turn despair into hope and make a minister out of a maniac. Spurgeon calls for others to seek such miraculous grace in their own lives.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Out of whom went seven devils - Who had been possessed in a most extraordinary manner; probably a case of inveterate lunacy, brought on by the influence of evil spirits. The number seven may here express the superlative degree. Mary Magdalene is commonly thought to have been a prostitute before she came to the knowledge of Christ, and then to have been a remarkable penitent. So historians and painters represent her: but neither from this passage, nor from any other of the New Testament, can such a supposition be legitimately drawn. She is here represented as one who had been possessed with seven demons; and as one among other women who had been healed by Christ of evil (or wicked) spirits and infirmities. As well might Joanna and Susanna, mentioned Luk 8:3, come in for a share of the censure as this Mary Magdalene; for they seem to have been dispossessed likewise by Jesus, according to St. Luke's account of them. They had all had infirmities, of what sort it is not said, and those infirmities were occasioned by evil spirits within them; and Jesus had healed them all: but Mary Magdalene, by her behavior, and constant attendance on Jesus in his life-time, at his crucifixion, and at his grave, seems to have exceeded all the other women in duty and respect to his person. Bishop Pearce. There is a marvellous propensity in commentators to make some of the women mentioned in the Sacred Writings appear as women of ill fame; therefore Rahab must be a harlot; and Mary Magdalene, a prostitute: and yet nothing of the kind can be proved either in the former or in the latter case; nor in that mentioned Luk 7:36, etc., where see the notes. Poor Mary Magdalene is made the patroness of penitent prostitutes, both by Papists and Protestants; and to the scandal of her name, and the reproach of the Gospel, houses fitted up for the reception of such are termed Magdalene hospitals! and the persons themselves Magdalenes! There is not only no proof that this person was such as commentators represent her, but there is the strongest presumptive proof against it: for, if she ever had been such, it would have been contrary to every rule of prudence, and every dictate of wisdom, for Christ and his apostles to have permitted such a person to associate with them, however fully she might have been converted to God, and however exemplary her life, at that time, might have been. As the world, who had seen her conduct, and knew her character, (had she been such as is insinuated), could not see the inward change, and as they sought to overwhelm Christ and his disciples with obloquy and reproach on every occasion, they would certainly have availed themselves of so favorable an opportunity to subject the character and ministry of Christ to the blackest censure, had he permitted even a converted prostitute to minister to him and his disciples. They were ready enough to say that he was the friend of publicans and sinners, because he conversed with them in order to instruct and save their souls; but they could never say he was a friend of prostitutes, because it does not appear that such persons ever came to Christ; or that he, in the way of his ministry, ever went to them. I conclude therefore that the common opinion is a vile slander on the character of one of the best women mentioned in the Gospel of God; and a reproach cast on the character and conduct of Christ and his disciples. From the whole account of Mary Magdalene, it is highly probable that she was a person of great respectability in that place; such a person as the wife of Chuza, Herod's steward, could associate with, and a person on whose conduct or character the calumniating Jews could cast no aspersions.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
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.