Luke 8
BolesLuke 8:1-3
- THE WOMEN
And it came to pass soon afterwards,—Luke is the only writer that gives an account of these events. From the account of the forgiven woman (Lu0ke 7:45-50), Luke naturally goes on to narrate the ministering of other women to Jesus during the preaching tour that was made about this time. Soon after the events recorded in chapter 7 Jesus “went about through cities and villages, preaching and bringing the good tidings of the kingdom of God.” “Soon afterwards” means “in the order” or “succession”; the same word is used in Luke 1:3, and is rendered “in order,” and means “in close succession.” This is probably the second tour that Jesus made through Galilee. He went “about through cities and villages” on this circuit. He took city by city and village by village on this tour. Luke in this brief paragraph covers the entire circuit.
The first circuit may be referred to in Luke 4:42-44, and more definitely in Matthew 4:23-25 and Mark 1:35-39, before the formal selection of the twelve. This second circuit is mentioned only by Luke and was made after the twelve apostles were chosen. A third circuit in Galilee seems to be referred to in Matthew 11:1 and Mark 6:6, though it is not certain that there were three distinct circuits in Galilee. The purpose of Jesus in traveling through the cities and villages was to preach and bring the good tidings of the kingdom of God to the attention of the people.
2 and certain women who had been healed—These women are referred to again in Luke 23:55; Luke 24:10; and the names of some are given in Matthew 27:56 and Mark 15:40. They seem to have been attached to the company of Jesus and his disciples; they were very grateful for the remarkable cures that they had received. The first mentioned is “Mary that was called Magdalene”; she is the one out of whom Jesus had cast seven demons. This fact is stated also in Mark 16:9. The presence of seven demons in one person indicates special malignity. (Mark 5:9.) See Matthew (Matthew 12:45) for the parable of the demon who came back with seven other demons worse than the first. It is not known where Magdala was, from whence Mary gets part of her name.
There is no valid reason for identifying her with the sinful woman in chapter 7. She was terribly afflicted with demons and Jesus cured her. She was truly grateful to him and showed her gratitude by ministering to him.
3 and Joanna the wife of Chuzas Herod’s steward,—Joanna is mentioned here as the wife of Chuzas who was steward of Herod; some think that he was a nobleman (John 4:46-53) who believed on Jesus and all of his house. It is notable that Jesus had a disciple from the household of Herod Antipas who had such curiosity to see and hear him; again there was later Manaen, “the foster-brother of Herod the tetrarch,” who was a disciple . (Acts 13:1.) Joanna is mentioned again with Mary Magdalene in Luke 24:10. These women with “many others” ministered unto Jesus and his company. The very fact that Jesus now had twelve men going with him called for help from others, and these women of means responded to the demand. They ministered with “their substance.” They ministered with the things which belonged to them; their gratitude and zeal were such that they were willing to do everything that they could to help Jesus and his company. They were benevolent, full of good deeds, and gentle ministrations.
Through the gratitude for blessings received these women contributed freely to the necessities of Jesus. They appear again in the scenes at and after his crucifixion; they provided costly spices for his body after his death; they may be classed with the godly women who “adorn themselves in modest apparel, with shamefastness and sobriety; not with braided hair, and gold or pearls or costly raiment; but (which becometh women professing godliness) through good works.” (1 Timothy 2:9-10.)
Luke 8:4-18
- THE PARABLE OF THE SOWER
4 And when a great multitude came together,—Parallel accounts of the “parable of the sower” are found in Matthew 13:3-23 and Mark 4:3-25. A study of all these records will show that Mark has the fullest account in detail, and that Luke has the least number of details. The great points of the parable are found in all, and yet the three accounts should be studied in order to obtain a clear, and connected view of this important scripture. A fuller comment on this parable may be had in the author’s “Commentary on the Gospel According to Matthew,” pages 285-295. Mark and Luke place this parable before the stilling of the tempest, the cure of the demoniacs of Gadara, and the raising of Jairus’ daughter; this seems to be the correct chronological order for it. When a great multitude came together, and especially “they of every city resorted unto him,” Jesus taught “by a parable.” This multitude may have come together as a result of his “preaching” circuit mentioned in verses 1-3.
The parable was a very easy and simple style of teaching. Mark uses “parables” as does Matthew (13:3; Mark 4:2), while Luke uses “a parable.” There are ten of these parables in Matthew and Mark, but only two recorded in Luke; Luke uses the expression “in parables” in verse 10.
5 The sower went forth to sow his seed:—The scene described here was very familiar to the hearers of Jesus. The sower went out from his house, from the village or city into his field or country to sow his seed. The time is indefinite, but the fact was of common occurrence. It may be that a sower was present or near at hand in a field, making the preparation for the sowing of his seed; this would make the parable more striking and impressive. Some of the seed fell “by the way side.” Fields were very commonly unenclosed, or separated only by a narrow footpath. The ordinary roads also were not fenced; hence the seed of the sower was liable to fall beyond the plowed ground upon the hard ground, path or road which formed the “way side.” The seed was thus exposed to a double danger. “It was trodden under foot” by those who passed along and “the birds of the heaven devoured it.” The birds, such as the lark, sparrow, and raven “devoured it.”
6 And other fell on the rock;—“The rocky ground” (Matthew 13:5) was “the rocky places,” or the places where the soil was very thin over the rock. The grain sprang up quickly above the surface, and then quickly died; the hot sun soon scorched it and “it withered away, because it had no moisture.” There was no chance for the plant to grow, as the soil was not deep enough above the rock, hence it withered away.
7 And other fell amidst the thorns;—This seed fell in the midst of or among the thorns, where the roots of the thorns remained, not having been carefully taken away. When the seed germinated it could not grow because it was choked by the thorns. These thorns stifled the grain by pressing upon it, overtopping it, shading it, and exhausting the soil. Thorny shrubs and plants abounded in Palestine.
8 And other fell into the good ground,—The “good ground” was the rich, deep soil, which was free from rocks, thorns, and hard surface of the wayside. The seed therefore sprang up and brought forth “fruit a hundredfold.” Matthew and Mark give the different increase, thirty, sixty, and a hundredfold; Matthew begins with the greatest and descends to the lowest, thirty; while Mark begins with the lowest and ascends to the highest; Luke records only the greatest increase. “Hundred-fold” is used with respect to the increase which Isaac received when he sowed in the land of the Philistines. (Genesis 26:12.) Of the four kinds of soil only one was fruitful. When Jesus presented this parable “he cried” and said: “He that hath ears to hear, let him hear.” “He cried,” that is, with a loud voice he spoke this last warning to the people; both Matthew and Mark record this statement of Jesus.
9, 10 And his disciples asked him—His disciples asked him the meaning of this parable; they did not ask him what the parable was, for they knew what it was, but did not know its meaning. This is one of the parables of Jesus that we need not misunderstand its meaning, for Jesus here gives the meaning of it. His disciples were perplexed over this parable; it was a new mode of teaching for Jesus to use; so when the twelve and a few others were alone (Mark 4:10) they asked him several questions as to what the meaning of the parable was and why he had spoken in parables. Jesus replied that it was given to them “to know the mysteries of the kingdom of God: but to the rest in parables.” He meant to say that his disciples had a desire to know the truth, and that these truths could be understood by them. A similar thought was expressed at another time when Jesus said: “If any man willeth to do his will, he shall know of the teaching.” (John 7:17.) The “mysteries” or secrets, the hidden power of spiritual truth, are revealed to those who sincerely desire to know them. “Mysteries” is from “musterion” and means to close or shut. The disciples had been initiated into the secrets of the kingdom of heaven; so Jesus here explains that this parable is open to the disciples, but shut to the Pharisees with their hostile minds. In the gospels “musterion” is used only here and in the parallel passages. (Matthew 13:22; Mark 4:11.) If the truths were explained to those having no heart to receive them, the truths would not be appreciated nor understood; they would tend to harden the heart, and would be as pearls cast before swine.
11 The seed is the word of God.—Jesus now proceeds to interpret his own parable. The word of God is the seed of the kingdom; the phrase “the word of God” does not appear in Matthew and only once in Mark (Mark 7:13) and John (John 10:35), but four times in Luke (Luke 5:1; Luke 8:11; Luke 8:21; Luke 11:28) and twelve times in Acts. In Mark 4:14 we have only “the word.” In Mark 3:35 we have “the will of God,” and in Matthew 12:50 “the will of my Father” where Luke 8:21 has “the word of God.” Luke means the word that comes from God. The truths of the gospel mean the same thing as the word of God; hence the same thing as the seed is “the word of God.” (1 Peter 1:23.) The word of God or gospel is preached, people hear it, believe it, and obey it, and are brought into the kingdom of God; hence it is the seed of the kingdom. “Of his own will he brought us forth by the word of truth.” (James 1:18.) “So belief cometh of hearing, and hearing by the word of Christ.” (Romans 10:17.) “Whosoever believeth that Jesus is the Christ is begotten of God.” (1 John 5:1.) These explain how the word of God is the seed, because it is essential to one’s becoming a Christian.
12 And those by the way side—This parable has long been known as the “Parable of the Sower,” but some in recent years have suggested that a more appropriate name would be the “Parable of Different Soils,” and others have called it the “Parable of Different Hearers.” The first kind of hearers Jesus represents by those who hear but when they have heard the devil cometh and “taketh away the word from their heart, that they may not believe and be saved.” The word of God finds no entrance and Satan taketh it away as a bird picks up the grain which falls by the wayside. These hearers do not care to believe; the word of God is good, the teacher is faithful in preaching it, but the heart is not prepared for it.
13 And those on the rock—Other hearers are compared to the thin layer of earth which covers a ledge of stone; seed which fall into such soil spring up quickly because warmed by the underlying rock; but as the roots cannot go to any depth, the blade soon withers beneath the hot sun. Some hearers “receive the word with joy”; they give the impression at first that they will make faithful children of God; “who for a while believe, and in time of temptation fall away.” They are impulsive, demonstrative, and ardent for a little while, but when trials and testings come through putting their profession into practice, they give up and go back into the world. They cannot stand persecution and trials; they quickly desert the Christ in the hour of temptation.
14 And that which fell among the thorns,—Other hearers are compared to seed which fall where thorns are growing; the seed springs into life, but it has no room for development; it is robbed by the thorns of its needed nourishment. So some Christians are so preoccupied by “cares and riches and pleasures of this life” that they “bring no fruit to perfection.” They may have some evidence of bearing fruit for a time, but the spiritual fruit is blasted and never comes to rightness or completeness. They have conviction of sin, show signs of sorrow and repentance, but the heart is divided, and the full powers of body and soul are not given to Christ. They are not thoughtless hearers, like those of the first class, neither like those of the second; they hear, hear seriously, enter upon a conflict with the world, but fail to conquer. They are not fully consecrated and hence they let the riches and pleasures of this life draw away their heart from God. Many are in the church today like this class of hearers.
15 And that in the good ground,—This class of hearers are like seed which fell on “good ground” and “brought forth fruit a hundredfold.” They receive the truth “in an honest and good heart,” and patiently and perseveringly they produce in their lives a golden harvest of grain. Of the four kinds of hearts or hearers, only one kind really is profited by the hearing of the word of God. This class with constancy of purpose, with a consistent perseverance, through a life of discouragements and trials “bring forth fruit with patience.”
16 And no man, when he hath lighted a lamp,—Jesus here uses a very vivid figure; it was contrary to custom, and even to reason, to light a lamp and cover it with a vessel or put it under a bed. Mark 4:21 has a more definite figure; he uses “under the bushel” as does Matthew 5:15. The purpose of a light is to enable one to see something else, not the light. Jesus had told his disciples that it was given to them to know “the mysteries of the kingdom of God,” but the unbelieving multitude could not know; hence one reason for his speaking in parables. The apostles might infer that these “mysteries” of the great truths of his kingdom were to be kept secret, and that instruction in parables is, in its very nature, adapted to darken and becloud truth rather than enlighten people. Jesus at this time dispels any such ideas by this figure which he used.
It is the nature of truth to enlighten; if truth darkens, it is the fault of the hearer and not the truth. The truths of the gospel are like the lamp; they are designed, not to cover up, but to be made known, so as to give light to the world.
17 For nothing is hid,—Here Jesus gives the use of his figurative language; it is to enlighten and instruct. It is not the teaching of Jesus to say that secret sins will be revealed, though that is a truth elsewhere taught; he teaches here that everything pertaining to the kingdom of God shall be revealed; nothing shall be kept back that may enlighten and instruct those who are anxious to know. All the truth pertaining to the kingdom of God which was spoken in parables should be revealed and broadcast to the world.
18 Take heed therefore how ye hear:—The manner of hearing is important; Mark 4:24 gives the warning to take heed “what ye hear.” Putting these two records together, the disciples were to give heed to how they heard what they heard. They were to take heed how they heard, for now they are hearing for themselves, and for others, since they must teach what they heard to others. The manner of hearing and the matter heard are both supremely important; some things possibly should not be heard at all; others that are heard should be forgotten; still others heard should be treasured and practiced. Those who had the truth and taught it to others would receive a clearer conception of the truth themselves; “for whatsoever bath, to him shall be given.”
Luke 8:19-21
- THE KINDRED OF JESUS
19 And there came to him his mother and brethren,—Parallel records of this incident are found in Matthew 12:46-50 and Mark 3:31-35. The place of this visit is not mentioned, but it is generally supposed that it was in or near Capernaum. “His mother and brethren” came to see him. Both Matthew and Mark place the time of this visit before the speaking of the parable of the sower; usually Luke follows Mark’s order, but he does not do so here. At first the brothers of Jesus, who were younger sons of Joseph and Mary, were not unfriendly to the work of Jesus, as seen in John 2:12, when they with the mother of Jesus are with him and the small group of disciples in Capernaum after the wedding in Cana. But as Jesus went on with his work and was rejected at Nazareth (Luke 4:16-31), there developed an evident disbelief in his claims on the part of the brothers who ridiculed him six months before the end (John 7:5). It seems that at this time they had come with Mary to take Jesus home out of the excitement of the crowds, perhaps sharing in the sentiment of others, that he was beside himself. (Mark 3:21.)
20 And it was told him,—Jesus was in the crowd; he was busy teaching and healing; someone brought him word that his mother and brethren were desiring to speak to him. Who the “brethren” were has caused much discussion. Many think that they were only “cousins” or near relatives, but not “brothers,” that is, sons of Mary. Others think that they were sons of Joseph by a former marriage, hence only half brothers in a legal sense. The natural meaning would be that they were his own “brothers.” There is no evidence that Mary had no other children, and the easy, natural construction of this and the parallel accounts is that they were his brothers in the flesh. This view must be accepted until some valid objection is established against it.
21 But he answered and said unto them,—Here Jesus makes spiritual ties take precedence above fleshly ties; family ties are at best temporal, but spiritual ties are eternal. Luke gives a very brief statement of Jesus and makes it clear that those who “hear the word of God, and do it,” are mother and brothers to him. No one is a child of God because of human parentage. (John 1:13.) Luke emphasizes that they must “hear” the word of God and “do” it in order to be called his brethren. Jesus makes “doing” a test of friendship for him. (John 15:14.) Hence those who hear the word of God and do it are the nearest relatives of Jesus; this spiritual relationship outranks in tenderness the natural or fleshly relationship. The spiritual kinship is more vital than any relationship of blood or of nature; it results in a fellowship at once blessed which is possible for all. The reply of Jesus could not have offended his brethren even though it did contain a delicate rebuke.
Luke 8:22-25
- JESUS THE STORM
22 Now it came to pass on one of those days,—Parallel accounts of this are found in Matthew 8:18-27 and Mark 4:35-41. Luke is not definite with respect to the time; “on one of those days” is a very indefinite time. Jesus was preaching in Galilee and Luke places the time during his Galilean ministry. Jesus and his disciples entered into a boat in the Sea of Galilee; he desired to go to the other side; hence he said: “Let us go over unto the other side of the lake.” He had entered a ship in order to discourse to the people. (Matthew 13:2; Mark 4:1.) It seems from Matthew that after preaching from the boat, he retired for a short time to the house, probably where he resided at Capernaum (Matthew 13:36);then he returned to the boat and possibly discoursed again for some time; but seeing the multitude continuing (Matthew 8:18), he commands to depart to the opposite side, which was the east side of the lake.
23 But as they sailed he fell asleep:—Luke describes the details very accurately; his graphic and accurate language makes him a good historian. Jesus had been busy all day, and this was probably about sunset when they left the coast near Capernaum. He needed sleep, like other men, especially after a day of hard work. However, the storm which came upon them simultaneously with his sleep was not an accident. His disciples needed to feel their extremity and be the more deeply impressed with his power over the elements. Like Jonah, he slept in the midst of the storm but how different from Jonah was the Christ!
Luke describes the storm as coming “down” “on the lake.” The rain from the heavens and the surrounding mountains upon the lake fits Luke’s description. It was one of those sudden, violent whirlwinds, attended with some rain, which Luke here describes. The boat was “filling with water” and all were in jeopardy. Matthew says “that the boat was covered with the waves.” (Matthew 8:24.)
24 And they came to him,—It seemed strange to his disciples that Jesus would be sleeping amidst such danger. His disciples aroused him by saying: “Master, master, we perish.” Matthew records their saying: “Save, Lord; we perish.” (Matthew 8:25.) Mark (Mark 4:38) says: “Teacher, carest thou not that we perish?” Jesus in this incident is spoken of as “Master,” “Teacher,” and “Lord.” The disciples recognized in Jesus one who filled all three of these offices to them. They appealed to him for help. Jesus arose, rebuked the wind and the surging of waves, and they ceased and there was a calm. Luke narrates all of these events with simple dignity; there is no effort on his part to amplify, give needless details, or excite wonder;there is a sublimity of truth.
25 Where is your faith?—After all the miracles they had witnessed, after all the wisdom and power Jesus had shown, and after all his teaching for months past, why should they not have had faith? They should have had faith enough to feel secure in the presence of Jesus; they should have known that if they perished Jesus would also perish with them. They should have understood that the work of Jesus had not been completed, and that nothing could prevent his completing the Father’s will. They marveled and said one to another: “Who then is this, that he commandeth even the winds and the water, and they obey him?”
Luke 8:26-39
- THE HEALED
26 And they arrived at the country of the Gerasenes,—Parallel accounts are found in Matthew 8:28-34 and Mark 5:1-21. Of the three accounts of this miracle Matthew speaks of two demoniacs, while Mark and Luke speak of only one. This slight discrepancy is of no importance since Mark and Luke give attention to the one which was the most fierce. The old maxim: “He who tells of two includes the one, and he who tells of the one does not deny the two” holds good as an explanation in this case. There are two difficulties presented here. One is with respect to the exact name of the place, and the other is with respect to its location.
The name is “Gadarenes,” “Gerasenes,” “Gergesenes.” Matthew uses “Gadarenes,” while Mark uses “Gerasenes” as does Luke. Its location is on the east side of the Sea of Galilee; however the exact location cannot be determined. Students of Bible geography are not agreed as to its exact location. Many think that it was not far from “Gadara.” It was a political district extending to the southeast shore of the Sea of Galilee with Gadara as its capital.
27 And when he was come forth upon the land,—It seems that Jesus and his disciples had sailed down the coast and came “forth upon the land.” Luke, like Mark, fixes attention upon one of the demoniacs and says that “there met him a certain man out of the city.” The man belonged to, or had lived in one of the towns which was called “Gergesa” until this affliction of demons came upon him; after his affliction he dwelt in the caves also used as burial places for the dead. Luke is very minute in describing the man, and says, “for a long time he had worn no clothes, and abode not in any house, but in the tombs.”
28 And when he saw Jesus,—When the demoniac saw Jesus “he cried out, and fell down before him.” There seems to have been a dual or double will in this poor man; he had consciousness of his own, and there seems to have been a consciousness of the demons manifesting themselves in his speech and in his acts. When the two wills came into collision, the man fell down before Jesus; he recognized the superior authority and power and divinity of Jesus. He said: “What have I to do with thee, Jesus, thou Son of the Most High God?” He then added a request in the words “torment me not.” The demons knew Jesus; they knew who he was and the power that he possessed. They made confession of their knowledge and feared his mighty power.
29 For he was commanding the unclean spirit—The man possessed with the evil spirit is described as having an “unclean spirit,” or possessing a demon. While in this verse Luke speaks of the “evil spirit” in the singular; in the next verse he speaks of demons in the plural. This possession gave the man extraordinary strength at times, and caused him to break the “chains and fetters” and bands with which the guard had attempted to keep him bound. After breaking the bands he would rush away from the guards into the wilderness or “into the deserts.” Matthew describes the man as being so dangerous “that no man could pass by that way.” (Matthew 8:28.) Mark describes him as being so that “no man had strength to tame him.” (Mark 5:4.)
30 And Jesus asked him, What is thy name?—We do not know why Jesus asked his name it may have been asked to bring the man himself to a consciousness of his state; the answer of the demon was “Legion”; for many demons were entered into him. “Legion” means many; it was a military term used by the Romans; a full Roman legion had 6,000 men. This may not have been a full legion, for Mark 5:13 notes that the number of hogs was “about two thousand.” The demon answered rather than the man; it is best to consider the general meaning of “legion” to mean “many.” Some think that there was one chief demon which was superior and a number of inferior ones under him. This shows the overwhelming power over the entire nature of the man.
31 And they entreated him—The demons earnestly besought him; they feared the power of Jesus; they recognized him as being the Son of God, and hence they knew that he was opposed to them. Their entreaty was that “he would not command them to depart into the abyss.” There is no evidence that the demons meant by “the abyss” the deep sea or “abyss” of the Sea of Galilee they meant the place or prison of evil spirits. The same Greek word occurs in Romans 10:7, and in Revelation 20:3. They did not wish to be sent into the abyss of torment or special punishment. They were willing to go any place to get out of the fearful presence of the Son of God.
32, 33 Now there was there a herd of many swine—The demons made the further request that they be permitted to enter the swine; Jesus granted their request. The herd of about two thousand were “feeding on the mountain.” Jesus did not forbid or restrain them from going into the swine; the Greek word for “suffered” or “gave leave” means primarily “to turn over,” hence to suffer, allow, or permit. We do not know why Jesus did not restrain the demons from entering the swine, which led to the drowning of the herd. When granted the permission, the “demons came out from the man, and entered into the swine.” When they entered the swine, they caused the herd to rush “down the steep into the lake,” and they were “drowned.” They were feeding on the mountainside and rushed down into the sea and were strangled which resulted in their death. This miracle and that of the withered fig tree which Jesus cursed (Luke 11:12-14; Luke 11:20) are the only ones which resulted in any destruction of property.
34, 35 And when they that fed them—The feeders of the swine were astonished and frightened; nothing had occurred in all of their experience like this; the frenzied destruction of the whole herd in the sea was enough to frighten those who kept them; so they fled and reported in the city what had taken place. Their report reached far into the country and all who heard it were astonished. They came out to verify the report, and when they did so they “found the man, from whom the demons were gone out” acting in a normal way. He was no longer a demoniac. Matthew records (Matthew 8:34) that “all the city came out to meet Jesus”; they were anxious to see one who had such authority. The man who had been afflicted was “sitting, clothed and in his right mind, at the feet of Jesus.” He was clothed like others , his mind was sound and sane; he was sitting at the feet of Jesus and learning of the great Teacher.
36, 37 And they that saw it told them—Those who had been eyewitnesses, and others who may have gathered through curiosity, reported how the man who had been afflicted with the demons was “made whole.” The keepers of the swine who had fled and told the owners may have returned with others and related what had taken place. “And all the people of the country of the Gerasenes round about asked him to depart from them.” The effect of this miracle brought together a great multitude of people from the surrounding country. When they saw and heard what was done they made a unanimous request or entreaty that Jesus “depart from them.” They were afraid of him; they were not only filled with a superstitious awe at such exhibition of power, but with fear that similar results might attend other miracles. Other owners of swine may have thought their traffic in danger. (Acts 19:24-31.) It may be that the loss of the swine concerned the people more than did the curing of this unfortunate man.
38, 39 But the man from whom the demons were gone— There is a wide contrast between the request of the people of the community and that of the man who had been made whole. This man “prayed him that he might be with him.” Jesus was entering the boat (Mark 5:18) when this man came to him and asked to accompany him. There may have been several reasons for the man making this request; he had a warm desire of gratitude and love for what Jesus had done for him; the mean and selfish request and treatment of the Gerasenes strengthened his feelings for Jesus. It may be that this man feared a repossession by the demons after Jesus departed. (Matthew 12:43-45.) The demons prayed, and their prayers were granted to their own discomforture (verses 10, 12); the Gerasenes prayed, and their prayer also was granted by Jesus leaving them to their own destruction; the man made whole prayed and his petition is not granted for it was not best and he had a work to do.
Return to thy house,—Jesus instructed the man to return to his house and declare all that “God hath done for thee.” The man returned and published “throughout the whole city how great things Jesus had done for him.” This man had a great message to tell and he could tell it with power. The young ruler was required to sell his possessions and follow Jesus (Matthew 19:21); this young man did not obey. The leper was charged to say nothing to any man, but to go show himself to the priest (Mark 1:44); but he went out and published abroad what was done for him. The disciple was not allowed to go home and bury his father. (Matthew 8:21.) But this man was sent home to his friends to publish abroad what had been done for him. The whole country had stoutly urged Jesus to leave their country so that he could not spread the news of his kingdom there;but the healed man was sent to the same people to tell the story of his miraculous cure. He obeyed; he published in the whole city how great things Jesus had done for him. Mark 5:20 says that he spread the news in Decapolis, the region of the ten cities.
Luke 8:40-56
- JAIRUS’ RAISED; THE
WOMAN WITH AN ISSUE OF BLOOD
40 And as Jesus returned,—Parallel accounts of this miracle are recorded in Matthew 9:18-26 and Mark 5:21-34. Mark gives the fullest account; Luke comes next in detail. According to Matthew, this miracle was performed immediately after Jesus’ discourse on fasting at Matthew’s feast. For some reason unknown to us Mark and Luke deferred giving an account till after the healing of the demoniac. There is a wide contrast between the multitude that “welcomed him” and the one that he had just left who had earnestly besought him to leave their country, one multitude almost drives him away, but the other was waiting to welcome him;driven from Decapolis, he is welcomed in Capernaum.
41 And behold, there came a man named Jairus,—Mark says that he was “one of the rulers” (Mark 5:22); the synagogue was under the direction of an officer who sometimes exercised judicial power. According to Matthew (9:10, 14, 18) Jesus seems to have been in the house of Matthew. It is not certain, however, as to the exact house. The ruler of the synagogue was sometimes an elder; it was his duty to convene the assembly, preserve order, invite readers and speakers. (Acts 13:15.) Jairus was probably a Jew, as his name seems to be the same as the Hebrew name “lair” (Numbers 32:41), meaning “whom Jehovah enlightens.” He came to Jesus and prostrated himself at his feet in a very reverent and earnest manner. He entreated him to come into his house.
42 for he had an only daughter,—Luke gives the reason that Jairus besought Jesus to come to his house. He had an only daughter and she lay dying. She was “about twelve years of age.” Mark says (Mark 5:23) that she was “at the point of death.” However, Matthew records (Matthew 9:18) that she was “even now dead.” Jairus on reaching Jesus may have first given vent to his fears by the strong statement that she “is even now dead,” or rather has just now died, and then have explained himself by saying that she was at the point of death. His strong faith is shown by his leaving his dying daughter to seek the aid of Jesus, and by his earnest entreaty for him to come at once. It is to be noted that he made this request for his “daughter”; in the East daughters were and still are regarded as of small importance in the family but the birth of a son is cause for great congratulation. This incident shows how Jewish life differed from ordinary Eastern ideas in esteem for girls in the family. Luke brings out the touching fact that this was an “only daughter.” So he mentions an “only son” of the widow of Nain (Luke 7:12), and the “only child,” the lunatic boy (Luke 9:38).
43, 44 And a woman having an issue of blood—As Jesus had responded to the entreaties of Jairus, he started to his house, but as he crowded through the multitude, a woman having a chronic disease which, according to the law, rendered her unclean (Lev. 3:25), came near enough to touch the border of his garment. Her hopeless case and the incurableness of her disease are shown in the fact that she had been afflicted for twelve years, that she had spent “all her living upon physicians,” and they had failed to cure her. As a physician, Luke strongly puts her case as incurable. The woman had heard of Jesus and had faith in his power to heal her; she approached him in the crowd from behind. Perhaps she felt her unworthiness and was timid. Some think that “the border of his garment” was that which the law required to be worn. (Numbers 15:38-40.) It may have been a fringe or tassel which was worn at each of the four corners of the outer garment.
45 And Jesus said, Who is it that touched me?—The question implies neither ignorance nor deceit in Jesus he asked it in order to call forth the confession of the woman for her own good and the good of others. Jesus asked questions of the two on their way to Emmaus. (Luke 24:17-19.) These questions were asked, not for his own information, but to draw out a statement of their views. All near Jesus denied touching him, and “Peter said, and they that were with him, Master, the multitudes press thee and crush thee.” There was no unconscious healing virtue in Jesus; he was conscious of all things about him. When healing went forth from him he willed it to go. When all the disciples denied any knowledge of a special touch, Peter in his naturally impulsive way, speaking for the others, reminded Jesus of the crowd that were pressing and crushing upon him. The question to Peter seemed unreasonable since there was such a multitude pressing upon him from every side. Luke alone mentions the name of Peter in this connection.
46 But Jesus said, Some one did touch me;—Jesus knew that someone had touched him; he even knew who had touched him nothing was hidden from him. He gave as his reason that he perceived “that power had gone forth from me.” Jesus felt the senation of power already gone; he was conscious of the afflicted woman and her touch; he knew her faith. Her cure was the result of an answer of her touch of faith, which reached beyond the fringe of his garment to his divine nature.
47 And when the woman saw that she was not hid,—Mark 5:32 says that “he looked round about to see her that had done this thing.” This shows that Jesus knew, and now by his look he brings out her confession. The woman came “trembling, and falling down before him,” and declared in the presence of all the people that she had touched Jesus and that “she was healed immediately.” In humility and reverence she came to him and prostrated herself before him, giving herself up to his power and mercy. The woman publicly acknowledged what she had done, why she did it, and the blessings that she received.
48 And he said unto her,—After the woman had made her confession public, Jesus now spoke words of comfort to her. He said: “Daughter, thy faith hath made thee whole.” It was not the touch of Jesus that healed her, neither was it the touch of the woman that brought the cure; her faith was the ground of her blessing. Having made this open confession Jesus bids her depart with his blessings completely healed. Jesus spoke tenderly to her. He said: “Go in peace.” Matthew records him as saying “be of good cheer.” (Matthew 9:22.) “Go in peace” was a usual form of parting salutation, especially to inferiors; it expressed the friendship and good wishes. (Exodus 4:18; 1 Samuel 1:17; Luke 7:50; James 2:16.)
49 While he yet spake,—Jesus had started to the house of Jairus, but was delayed by the curing of the woman with the issue of blood. This took some time; we know not how much. A messenger arrived from “the ruler of the synagogue’s house,” which said: “Thy daughter is dead; trouble not the Teacher.” It appears that Jairus had come with the knowledge and consent of his family; they seem to have known why he had gone to Jesus. Since the child died Jairus received word from his house that he need not trouble Jesus as his daughter was dead.
50 But Jesus hearing it,—While the messenger brought the word to Jairus, and reported it to him, yet Jesus heard that the daughter was dead. He then said to Jairus: “Fear not only believe, and she shall be made whole.” While Jesus was talking with the woman this messenger came to Jairus, and Jesus, in deep sympathy for him, as he was for the afflicted woman, gave him assurance that his daughter should be made whole. This must have astonished those who thought that he might cure her, but could not raise her from the dead.
51 And when he came to the house,—Jesus proceeded on his way to the house, and when he came to the house “he suffered not any man to enter in with him, save Peter, and John, and James, and the father of the maiden and her mother.” Peter, James, and John are now privileged to go with him and Jairus into the house, and into the apartment where the body of the daughter was lying. (Mark 5:37; Mark 5:40.) The multitude and other disciples remained on the outside; possibly some, after learning that the daughter was dead, had not followed him to the house.
52 And all were weeping,—All were expressing loud lamentations. According to Matthew, Jesus saw in the house “the flute-players, and the crowd making a tumult.” (Matthew 9:23.) They were making doleful music according to their custom of mourning for the dead. When Jesus saw this he said: “Weep not; for she is not dead, but sleepeth.” Jesus said that they should not regard her as dead, but as though she was sleeping. Matthew records them as laughing him to scorn. Jesus used a similar expression when he said “Lazarus sleepeth,” which he explained to mean death. (John 11:11; John 11:14.) Jesus allowed the parents and others to regard the damsel as really dead and raised to life again.
53, 54 And they laughed him to scorn,—The company of mourners was certain that the child was dead. The people did not understand the language nor the power of Jesus, hence they “laughed him to scorn.” They thought that he ought to know that she was (lead. They reasoned that he claimed to he a prophet, the Messiah, the Son of God, yet he did not know the difference between one who was asleep and one who was dead. They thought that he either knew the difference or did not know the difference; if he knew the difference, he was falsifying when he said that she was asleep. In either case he was not what he claimed to be.
But he, taking her by the hand,—Some authorities say that he put all out of the house, but this clause is omitted in the best translations. Jesus took the maiden by the hand and then said: “Maiden, arise.” Mark gives the exact Aramaic words which Jesus used: “Talitha cumi.” (Mark 5:41.)
55, 56 And her spirit returned,—At the command of Jesus her life came back to her at once , this was the actual return of her spirit. She had been really dead, but now has full life and in normal condition. Jesus commanded that they give her something to eat. This would be proof positive that she was healed as well as restored to life. If one is able to eat, one is in normal condition. It is probable that she had not eaten for some time as she had been sick. Her parents “were amazed,” but Jesus charged them that they should “tell no man what had been done.” The parents did not obey Jesus, for Matthew tells us (Matthew 9:26) that “the fame hereof went forth into all that land.”