Chapter 8

3 Women minister unto Christ of their substance, 4 Christ, after he had preached from place to place, attended with his apostles, propoundeth the parable of the sower, 16 and of the candle: 21 declareth who are his mother, and brethren: 22 rebuketh the winds: 26 casteth the legion of devils out of the man into the heard of swine: 37 is rejected of the Gadarness: 43 healeth the woman of her bloody issue, 49 and raiseth from death Jairus’ daughter.

1. Afterward. [Second Galilean Tour, Luke 8:1–3=Matt. 9:35. Major comment: Luke. See Middle Galilean Ministry; The Ministry of Our Lord.] Gr. kathexeµs, “one after another,” or “consecutively” (see on ch. 1:3). Here Luke evidently refers, not to the narrative of ch. 7:36–50 as preceding what he is now about to relate, but to his account of the Galilean ministry beginning with ch. 4:14. ch. Verses 1–3 of 8 are probably descriptive of the entire Second Galilean Tour, one incident of which has already been related (ch. 7:11–17), and deal with it in a general way. For a summary of events connected with the Second Galilean Tour see on Matt. 5:1; Luke 7:11. The Second Galilean Tour occupied most if not all of the early autumn of a.d. 29.

Went throughout. Gr. diodeuoµ, “to travel through.”

Every city and village. The sense of the Greek here is that Jesus went through Galilee “from city to city and from village to village.” There is no word for “every” in the Greek. There were more than 200 cities, towns, and villages in Galilee, and it would have been difficult if not impossible even briefly to visit them all during the few weeks devoted to this missionary itinerary.

Shewing the glad tidings. See on Mark 1:1; Luke 1:19.

The kingdom of God. See on Matt. 3:2; 4:17. During the early part of His Galilean ministry Jesus had proclaimed, “The kingdom of heaven is at hand” (see Matt. 4:17; Mark 1:15). But between the first and second tours He had formally established His kingdom (see on Matt. 5:1; Mark 3:13). Now He went forth to proclaim the establishment of the kingdom and to demonstrate its benefits for man (see on Luke 7:11).

The twelve. On the First Galilean Tour Jesus probably did not have all the Twelve with Him (see on Mark 1:39); on the third tour He sent them out two by two and went out Himself with other disciples (see on Matt. 9:36).

2. Certain women. One of the characteristics of the Gospel of Luke is its frequent references to Christ’s ministry for the womenfolk of Palestine and the ministry of some of them on His behalf. This was something new, for the role of Jewish women in public life had been a relatively minor one, although in isolated instances, prophets like Elisha had ministered to women and been ministered to by them.

Luke is the only gospel writer to record many of the details of the early life of Jesus, and often does so from the viewpoint of the women most concerned—Mary, Elisabeth, and Anna. In other connections he mentions also the widow of Nain, the woman at Simon’s feast, the womenfolk named here, Martha, and a certain crippled woman, as well as Jairus’ daughter and the invalid woman healed upon the same occasion. In the Acts he mentions Sapphira, Priscilla, Drusilla, Berenice, Tabitha, Rhoda, Lydia, and a number of other women. It is as if Luke were saying that the gospel of the kingdom of heaven was as much for women as for men, and that their part in its proclamation was equally important with that of their menfolk. In Jewish movements of a strictly religious character, such as those of the Pharisees, Sadducees, and others, women seem to have had no role at all. They neither received direct benefit nor imparted it.

With the Second Galilean Tour the scope of Christ’s ministry expanded rapidly, and the group of men now accompanying Him had greatly increased compared with the group who had been on the first tour. This inevitably involved considerable expense and labor, by way of providing food, keeping the clothing clean and in repair, etc. Christ never performed miracles on His own behalf (see on Matt. 4:6); it would have been contrary to His principles to do so. So far as their material needs were concerned, He and His disciples were sustained on the principle that “the workman is worthy of his meat” (Matt. 10:10). Furthermore, the throngs who pressed upon Jesus and His disciples during these months of great promise often left them little or no time even to eat or sleep (see Mark 3:7–12, 20). At times the Saviour found it necessary to hide Himself from the throngs (see Mark 1:45; 4:36; 6:31) in order to find a few hours of rest. These various circumstances created an opportunity for the womenfolk who had come to believe in Christ to assist Him in His work.

Had been healed. That is, prior to the Second Galilean Tour.

Evil spirits. At least Mary Magdalene, and perhaps others, had been set free from demons.

Infirmities. Gr. astheneiai, “weaknesses,” “feeblenesses,” “sicknesses.”

Mary called Magdalene. See Additional Note on Chapter 7. The synoptic narratives always mention Mary Magdalene first when her name is listed together with the names of other women (see Matt. 27:56, 61; 28:1; Mark 15:40, 47; 16:1; Luke 24:10). This testifies to her ardent devotion to Jesus. Her gratitude was not merely emotional (see on Luke 7:38, 44), but intensely practical. This Mary is called Magdalene in order to distinguish her from the other Marys, of whom there were several. The name Mary occurs frequently in the NT. It is derived from the Hebrew name translated “Miriam” in the OT (see on Matt. 1:16). The designation Magdalene probably indicates that Mary was living in the town of Magdala (see on Matt. 15:39) at the time Christ found her and set her free from the power of demons.

3. Joanna. Nothing is known of this woman aside from what is mentioned here and in ch. 24:10, where her name again appears with that of Mary Magdalene. Being the wife of Herod’s steward, she must have been a person of wealth and influence.

Chuza. Nothing further is known of this man. A steward held a position of no mean importance in the household he served (see on Matt. 20:8).

Susanna. The name means “lily.” Nothing further is known of this woman. The Hebrews occasionally named their daughters after the names of flowers and trees.

Unto him. Textual evidence favors (cf. p. 146) the reading “unto them,” thus including the disciples, particularly the Twelve (v. 1), as well as Jesus.

Their substance. That is, “the things belonging to them.” Jesus and His disciples had resort to a common purse (see on John 13:29; cf. ch. 12:6), and it would seem that these women disciples assisted in keeping the purse from running empty. It may well be said that this group of devout women constituted the first women’s missionary society of the Christian church.

4. People were gathered. [Sermon by the Sea (Parables), Luke 8:4–18=Matt. 13:1–53=Mark 4:1–34. Major comment: Matthew.]

11. The word of God. That is, the word that comes from God, or the word spoken by God.

16. Lighted a candle. See on Matt. 5:14–16. Only Mark and Luke record this parable as part of the Sermon by the Sea (Luke 8:4–18; see Mark 4:1–34). Possibly the reason Matthew did not include it is that he had already referred to Christ’s use of the same theme as part of the Sermon on the Mount (see Matt. 5:14–16), though the application was different there. Later, Luke repeats a parable by Christ, essentially the same (see ch. 11:33), with an application different from either of the two former presentations of the theme. Certain lessons here recorded by Luke were also repeated by Christ upon other occasions (see on ch. 8:17, 18).

17. Nothing is secret. Compare Matt. 10:26; Mark 4:22; Luke 12:22. The lesson Christ here draws from the parable of the lamp and the lampstand differs from that given in regard to the same theme in the Sermon on the Mount. Here, Christ comes as the bearer of the light of truth to dispel darkness from the minds of men concerning God and the kingdom of heaven (see on Matt. 13:11). There is no “mystery” or “secret” of importance to salvation that will be concealed from those who “take heed” how they “hear” (Luke 8:18).

18. Take heed. See on Matt. 11:15; 13:13.

Whosoever hath. See on Matt. 13:12; see also Matt. 25:29; Mark 4:25; Luke 6:38; 19:26. The truth here stated Christ spoke on numerous occasions, early and late during the course of His ministry.

19. Then came to him. [Visit of Jesus’ Mother and Brothers, Luke 8:19–21=Matt. 12:46–50=Mark 3:31–35. Major comment: Matthew.]

22. A certain day. [The Storm on the Lake, Luke 8:22–25=Matt. 8:18, 23–27=Mark 4:35–41. Major comment: Matthew.]

23. There came down a storm. Compare “there arose a great storm” (Mark 4:37).

24. Master. Gr. epistateµs (see on ch. 5:5).

26. The Gadarenes. [The Demoniacs of Gadara, Luke 8:26–39=Matt. 8:28 to 9:1=Mark 5:1–20. Major comment: Mark.]

31. Deep. Gr. abussos, “an abyss” (see on Mark 5:10).

40. When Jesus was returned. [The Invalid Woman; Jairus’ Daughter, Luke 8:40–56=Matt. 9:18–26=Mark 5:21–43. Major comment: Mark.]

42. One only. Gr. monogeneµs, “only” (see on John 1:14; cf. on Luke 1:35). It is worthy of note that two of the three instances of Luke’s use of monogeneµs have to do with cases of raising from the dead—that of the son of the widow of Nain (see on Luke 7:12), and that of Jairus’ daughter recorded here. The third instance of monogeneµs in Luke is in connection with the healing of the lunatic son (see ch. 9:38). In the mind of an Oriental an only son or daughter is looked upon as the one to preserve the family name, and thus the bearer of a most important responsibility. The death of such a son or daughter was looked upon as particularly tragic. The Israelites considered it a tragedy for a family to become extinct (see on Deut. 25:6).

43. Spent all. Textual evidence may be cited (cf. p. 146) for the omission of this clause. Some have concluded that Luke’s professional ethics as a physician here led him to avoid saying what Mark reported, namely, that the physicians made her worse rather than better (see ch. 5:26).

45. Sayest thou, Who touched me? Textual evidence attests (cf. p. 146) the omission of these words. They appear in the Latin Vulgate, and were probably carried over from it to the KJV.

54. He put them all out. Textual evidence attests (cf. p. 146) the omission of these words here. However, their authenticity in Mark 5:40 is undisputed.

55. Spirit. Gr. pneuma, “wind,” “breath,” or “spirit,” from pneoµ, “to blow,” or “to breathe.” Any extension of the word to designate beings possessed of intelligence is a figure of speech known as synechdoche, by which a thing is referred to by naming one of its parts, usually that part which is most characteristic of it. There is nothing inherent in the word pneuma by which it may be taken to mean some supposed conscious entity of man capable of existing apart from the body, nor does the usage of the word with respect to man in the NT in any way imply such a concept. This concept is based exclusively on the preconceived opinions of those who, a priori, believe that a conscious entity survives the body at death, and who read this preconceived opinion into such words as “spirit” and “soul.” For the OT equivalent of pneuma, the Heb. ruach, see on Num. 5:14.

Ellen G. White comments

1 Ev 52

4–15COL 33–61

5 COL 43

11 COL 41; Ed 104, 253

14 COL 51, 53; 3T 384; 4T 286, 391

15 COL 58, 60

18 ChS 91; 5T 694

22–39DA 333–341

24 DA 334

28, 35 DA 338

40–56DA 342–348

45, 46 DA 344; MH 60

48 DA 347; MH 61, 122

50 DA 343