CHAPTER 8
After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, Luke 8:1
The gospel accounts make plain that Jesus thoroughly covered the Galilee, teaching in all the towns and villages. This chapter opens with another of those speaking tours. We have no mention of Jesus teaching in synagogues so we might assume that the synagogue doors had closed to the Lord, due to the increasing hostility of the Jewish leadership.1 Wherever he went Jesus proclaimed (Gk. kērussō) and preached the gospel or good news (Gk. euangelizō).2 He announced the kingdom of God, the reign of God in human hearts.
His disciples were with him on this journey, “and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out;” (8:2). In the ancient world women had a very low position. This was also true for the most part in Israel. Unlike men, women were not taught because most rabbis refused to teach them.3 We can thank Jesus for lifting women to a much higher position. Throughout the Book of Luke we see the spotlight put on women (e.g. 1:5 ff. Elizabeth and Mary; 2:36-38, Anna the prophetess; 7:36-50, the sinful woman; 10:38-42, Martha and Mary; 13:10-17, the healing of the crippled woman; 15:8-10, the parable of the woman with the lost coin; 18:1-8, the parable of the woman and the judge).4 Mary Magdalene was often center stage with the spotlight focused on her.
It is thought that Mary Magdalene hailed from the town of Magdala, a name taken from the Hebrew migdal meaning tower. This was a boat building and fish processing city on the western coast of the sea. Sometimes the town was referred to as Migdal Nunya, or “tower of fish.” In antiquity it was also called Taricheae, the place of salting fish. Today the ancient port city of Magdala is again being excavated. However, the modern city of Migdal is built on a hill overlooking the ancient city. It was founded in 1910 and has a population today of slightly less than 2,000. It was the privilege of my wife and me to live in the new city for four years.
Mary Magdalene has gained great Internet fame due to the fictional accounts of her that seem to circulate all over the web. Even in Christian circles many think that Mary was an immoral woman, or even a prostitute. The Bible says only that she was demon possessed to a very serious degree as we see in this verse. Morris says, “…there is no reason for connecting demons with immoral conduct: they are more usually associated with mental or physical disorder.” 5 We learn in this passage that after Jesus delivered her, Mary sometimes traveled with him and his disciples. Clarke says that if she had been an immoral woman she would have subjected Jesus to the blackest censure.6 Tongues would have wagged in that culture and they would probably still wag today.
Jesus was intent upon raising the status of women throughout Israel and the ancient world. He no doubt took a risk in doing this. Keener feels that women traveling with Jesus and his disciples would have been viewed by some as scandalous. In that day coeducation was unheard of. While these apparently upper class women would have had more mobility than commoners it still likely caused Jesus to be the subject of some idle gossip.7
Throughout Luke, as we have mentioned, and actually throughout the New Testament, women are presented in a very good light. They are clearly co-heirs of God’s great grace (Gal. 3:28-29; 1 Pet. 3:7).8
“Joanna the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means” (8:3). While the first century was generally a man’s world this group of high class women traveled with Jesus. We learn that they were also supporting him from their own resources. Morris mentions that no woman ever came against Jesus and that all his enemies were men.9 Pett notes that well-off women sometimes supported rabbis.10 We do not know to what extent women helped support Paul and other Christian workers in the churches but some apparently did (Rom. 16:1-2; Phil. 4:15-17).
Joanna, the wife of Chuza, may have been present at the Crucifixion (cf. 23:49, 55; 24:10).11 The Greek word defining her husband’s position (epitropos) described the official who was in charge of the king’s financial interests. This was undoubtedly a trusted and important position.12 It illustrates how at this early time Christian teaching was already reaching the highest levels of society. We might suspect that these devoted women were busy at other tasks for Jesus and his disciples, such as preparing meals, washing dishes and clothing.
The woman Susanna was also present on this tour with many other women. They all were likely women that Jesus had either healed or delivered.13 All this reminds us of how it has often been godly women who have supported and sponsored many of the vital Christian enterprises and outreaches through the centuries.
JESUS TEACHES IN PARABLES
While a large crowd was gathering and people were coming to Jesus from town after town, he told this parable: Luke 8:4
As a very large crowd gathered Jesus began to teach the Parable of the Sower. It may have been the most important parable Jesus ever gave. Indeed, it seems to have had within it the key to understanding all the other parables (Mk. 13:4). Caird says: “The parable of the sower had a double purpose: to assure the disciples in a time of discouragement that, in spite of all setbacks, frustrations, and disappointments, the preaching of the gospel could be trusted to bring in a rich harvest; and to warn others that the true quality of their lives would stand revealed by the reception they gave to the word of God.” 14
This section is heavily based upon Mark 4:1-25, but all three Synoptic Gospels have the similar account. So Jesus began to speak many things in parables. Guzik says, “The word parable comes from the idea of ‘to set along-side.’ As Jesus used parables, it means to set a spiritual truth along-side a daily truth of living.” 15 Parables were not something new because rabbis had long used them.
Parables were vivid pictures and no one before or after ever told parables like Jesus did. They abruptly knocked people off balance and shed new light on old truths. Scholar James Edwards describes them “…like stained glass windows in a cathedral, dull and lifeless from the outside but brilliant and radiant from within.” 16 Why did Jesus use parables? Of course, they were the fulfillment of prophecy (Matt. 13:35). He was also speaking things that were difficult for people to understand (Matt. 13:10-11). Possibly they were meant to confound all the enemies who were listening in on his sermons. The very language of parables was unsuitable to the court charges the Pharisees and others wished to bring against Jesus. Jesus’ parables were highly interesting and thus easy to remember.17
THE SOWER
A farmer went out to sow his seed. As he was scattering the seed, some fell along the path; it was trampled on, and the birds ate it up.” Luke 8:5
This was a picture from everyday Galilean life. Jesus was surrounded by farming country. All around Capernaum, Chorazin and Tabgha there were farms with very fertile, black, volcanic soil, excellent for growing grains. Nearby was the extremely rich Plain of Gennesaret. Today all this country produces luscious fruit consisting of citrus, mangoes, bananas, dates, avocadoes, and various grain crops as we have said previously in 6:1. It is possible that Jesus was watching a sower as he gave this parable.
The sower in this parable no doubt had a bag of seed around his neck and was using his right hand to scatter the seed on his field. As a young boy on the farm I still remember my dad sowing seed in just this fashion. A little later he found an automated bag-like contraption that had a spreading wheel on the bottom with a hand crank attached to it. This was by far a more effective method of broadcasting seed.
We pointed out in 6:1 that the fields in that day had pathways through them. These pathways became very hard with the treading of many feet. When the sower spread his seed some fell on this hard pathway and the birds quickly had a feast on these seed. We should note that birds in scripture are not presented in a particularly good light (cf. Gen. 15:11; Jer. 7:33; Ezek. 39:4, 17; Rev. 18:2). In this case they would be compared with Satan who is busy snatching the precious seed from hearts and minds. Again as a child on the farm I remember how flocks of birds seemed to gather around us at plowing and sowing times.
Often, ground was plowed before the sowing to better protect the seed.18 Some farmers plowed the ground before and after the sowing.19
SEED ON ROCKY SOIL
Some fell on rocky ground, and when it came up, the plants withered because they had no moisture. Luke 8:6
There are a lot of rocky places in Israel. Quite often, otherwise fertile soil is literally covered with rocks. This is especially true throughout the hill country. Someone once quipped that Israel would be rich if she could only figure out a way to export rocks and her numerous political parties. While the abundance of rocks was a problem for ancient Israelite farmers, there is a strong possibility that the author is speaking here more of rock outcroppings with shallow soil on top of them.
In such an inhospitable place, the precious seed would no doubt spout quickly due to the heat generated by sun-scorched rocks. Then once the noonday sun bore down upon them they would wilt away due to lack of moisture. This picture is packed with a powerful message for the observant person. Thomas Taylor once said “Earthly things must remind us of heavenly. We must translate the book of nature into the book of grace.” 20
SEED AMONG THE THORNS
Other seed fell among thorns, which grew up with it and choked the plants. Luke 8:7
Again, Israel has no lack of thorns and thistles. They were so prevalent that in the Hebrew language there are at least 14 different words for thorns and thistles. In a walk across the landscape one can see many varieties of these. There is the Syrian Thistle, the Globe Thistle, the abundant Milk Thistle, as well as many other types. Commentators have tried to identify exactly which thorn was used for a crown that was later placed on Jesus’ head but this is a futile effort.
In my early years as a farm boy I noted that the thistles and weeds somehow seemed to grow faster and taller than the grain crops. It was often my job to spend the day in the hot sun chopping down these persistent invaders. So we see here that the thorns and thistles outgrew the good seed and choked them out.
SEED ON THE GOOD GROUND
Still other seed fell on good soil. It came up and yielded a crop, a hundred times more than was sown. “When he said this, he called out, ‘Whoever has ears to hear, let them hear.’” Luke 8:8
Some seed fell on the good soil that was ready to receive them. Here the hundred-fold crop yield is mentioned, while in Matthew 13:8 and Mark 4:8, lesser yields of 30 and 60 fold are noted. Some have thought the 30, 60 and especially 100-fold yields were a bit extravagant. However, the writer Gustaf Dalman (1855-1941),who did extensive field work in Palestine, has noted that individual grains were able to produce ears with an average of thirty-five kernels. He noted that sixty was not out of the ordinary and that even some produced one-hundred-fold.21 Also, modern researchers have concluded that wheat heads can bear from 20 to 50 kernels with no problem.22 We might note that a 100-fold yield is a bit out of the ordinary and would surely be classed as a bumper crop or even as a bit miraculous.
So at last, some seed fell on good, fertile and prepared soil. I remember again from my young days on the farm how we would work the soil with discs and harrows, sometimes driving the tractor all night, until the old clay clods became as fine as sand. My dad would then declare that we had a good “seed bed.” The soil was finally ready for the sowing.
THE PURPOSE OF PARABLES
His disciples asked him what this parable meant. He said, “The knowledge of the secrets of the kingdom of God has been given to you, but to others I speak in parables, so that, ‘though seeing, they may not see; though hearing, they may not understand.’” Luke 8:9-10
Jesus was giving them the secret knowledge of the kingdom of God but that secret knowledge was not available to all. Therefore Jesus had to speak to the people in parables. In 1 Timothy 3:16, we realize that there is a mystery of godliness. On the other hand in 2 Thessalonians 2:7 we also realize that there is a mystery of iniquity, or secret power of lawlessness. It is important that we gain understanding in both these areas.
When the New Testament speaks of mystery it is not speaking of some deep, esoteric and hidden secret. It has no similarity to the mystery religions of the Roman Empire or even with certain mystery organizations of the present time. Rather it has to do with some glorious truth that was long concealed but is now clearly revealed by God.23
Jesus here refers to Isaiah 6:9-10, but this passage was only quoted in Matthew 13:14-15, and not here. At first sight, this appears to be a troubling statement made by the Master. He explains why he speaks in parables. We must ask, “Did Jesus speak in parables in order to bring eternal condemnation on the people?” This really does not compare well with the many verses showing the saving love of God, such as 2 Peter. 3:9, which affirms that God is “…not willing that any should perish, but that all should come to repentance.”
What can we make of this? What was Isaiah really saying? Edwards points out that the quotation of Isaiah 6:9-10 occurs in the New Testament six times and it occurs in each of these instances in the context of hardness of heart and unbelief.24 Matthew’s version of this account makes plain that it is the people who have hardened their hearts (Matt. 13:15). He says quoting Isaiah: “For this people’s heart has become calloused; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts and turn, and I would heal them.” It seems that Jesus spoke in parables partly to protect the people. The early church father Origen (c. 184- c. 253) said of this: “The Lord wanted to prevent the unready from being too speedily converted and only cosmetically healed.” 25 Also, the Master may have been offering the people an opportunity to dig deep in the word and find its truth, but he was at the same time allowing them to turn a blind eye if they wished and just pass it off as an interesting story.
MEANING OF THE PARABLE
This is the meaning of the parable: The seed is the word of God. Luke 8:11
Morris says, “…secrets (mysteria) are truths which we could never discover for ourselves, but which God has revealed…Parables both reveal and conceal truth…Parables are a mine of information to those who are in earnest, but they are a judgment on the casual and careless.” 26 We all have a fascination with hidden or partly hidden things. Proverbs 25:2 says: “It is the glory of God to conceal a matter; to search out a matter is the glory of kings.” In 1 Peter 2:9, we are declared to be a “royal priesthood” before God. By God’s great grace we serve before him as kings in his kingdom and a part of our job is to search out the things of God. The scripture says of this, “The secret things belong to the LORD our God, but the things revealed belong to us and to our children forever…” (Deut. 29:29). We are thus “…entrusted with the mysteries God has revealed” (1 Cor. 4:1).
There are many secrets involved with the word of God. It can take any believer a lifetime to understand it well. It takes spending time with Jesus and meditating in his word day and night (Psa. 1:2). We must pray that the Lord will reveal his precious word to us.
“This is the meaning of the parable: The seed is the word of God. Those along the path are the ones who hear, and then the devil comes and takes away the word from their hearts, so that they may not believe and be saved” (8:11-12). Clearly, the seed is the word of God (v. 11) and the Farmer is obviously the Son of Man, as we see in the related Parable of the Weeds (Matt. 13:37). The soils are the various conditions of people’s hearts.
We are told that some seed fell on the hard path or wayside. As we noted in verse 5 the birds immediately swooped down and made a quick meal of these seed. Here the birds are directly connected with Satan, who is known as the prince of the air (Eph. 2:2). Bock says, “When God seeks to speak to humanity, a cosmic battle breaks out.” 27
We can understand in this parable that the pathway was hard. It could not receive the precious seed that were strewn upon it. This is the picture of the hearts of millions today. There is no place for them to receive the word of God. The theologian Helmut Thielicke in his book The Waiting Father, describes such a one saying: “A person who is only a path through which the daily traffic passes, who is no more than a busy street where people go rushing by hour after hour and where there is never a moment of rest, will hardly provide the soil in which the eternal seed can grow. People who are always on the go are the most in danger…the Word of God is demanding. It demands a stretch of time in our day—even though it be a very modest one—in which it is our only companion.” 28
What can be done about the hard heart? We all need to give our hearts some serious attention. We must not allow them to get hard like a rock or freeze over like a pond in winter. Our hearts need to be regularly plowed and broken up, although this is painful. In Hosea 10:12 we are challenged: “Sow for yourselves righteousness, reap the fruit of unfailing love, and break up your unplowed ground; for it is time to seek the LORD, until he comes and showers righteousness on you.” A listening heart is fertile ground for the gospel.
“Those on the rocky ground are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in the time of testing they fall away” (8:13). In the New King James Version this parable reads that “they have no root in themselves” (Mk. 4:17). This seems to be a picture of many professing Christians today. They have no root in themselves. They have roots in their parents, or perhaps they have roots in their friends, or their pastor. They have no root that they can call their own. They are the kind of folks who are always taking their little cup to get it filled by others. Dear friends, it is going to take a lot more than a cupful of water to get us through what is coming. We need deep roots reaching down to the springs of living water; tapped into the river of life.
The obvious problems we see here in these verses are affliction and persecution. We are told to expect such things, which will come upon us simply because we are Christians (cf. Mk. 8:34-38; Mt. 5:10-12; Lk. 6:22). In our modern and postmodern theology we have all but eliminated suffering, at least in the western world, and that is tragic. The facts speak for themselves. In 1900, at the height of the Golden age, 20 percent of the Middle East was still Christian, whereas today less than 2 percent is, and the Christian population is rapidly dwindling.29 Many of these Christians have either been killed by the Moslems or else they have escaped with but their lives. We should not be deceived and think that persecution is not coming our way soon. Wiersbe says, “Persecution can deepen the roots of a true Christian, but it only exposes the shallowness of the false Christian.” 30
“The seed that fell among thorns stands for those who hear, but as they go on their way they are choked by life’s worries, riches and pleasures, and they do not mature” (8:14). These verses describe seed sown in the middle of thorns and thistles. The good seed are immediately choked out and they produce no fruit. Jeremiah has a solution to this problem. He says simply “…do not sow among thorns” (Jer. 4:3). If we are exercising good stewardship of the land there will be no thorns or thistles. Several church fathers give us some advice in this area. The Great Augustine (354-430) says, “Cast away the stones from your field, and dig out the thorns. Be unwilling to have a ‘hard heart,’ such as makes the Word of God to no effect.” 31 Chrysostom (c. 347- 407) the “golden mouth” preacher declares, “When the word is choked, it is not merely due to the thorns as such, but to the negligence of those allowing them to spring up.” 32 Evagrius of Pontus (345-399) adds, “Weed out from your soul the undergrowth of sporadic desires, along with the thorns and tares of bad habits.” 33
All three Synoptic Gospels list some important items that could be classed among the “thorns” in our lives. The deceitfulness of wealth, the cares of the world, and the delight in pleasures and love of things are primary (Matt. 13:22; Mk. 4:19; Lk. 8:14). Many people today are seeking riches. I remember one promising preacher in my seminary days whose goal was to become a millionaire. I know that later things did not end well for him. The Bible says in 1 Peter 2:11, “Dear friends, I urge you, as aliens and strangers in the world, to abstain from sinful desires, which war against your soul.” The Apostle Paul says in 1Timothy 6:10, “For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.”
Another very important item is the desire for things. In the western world we have a great fascination with things and stuff. The new plastic “stuff” containers seem to fill up more and more aisles at the department stores. Our attics and even our garages are filled with stuff. In addition to our stuff we are filled with anxieties and cares of the world. In this age we are surely finding out how many things we can think about and handle at once; how many things we can accomplish through multi-tasking at one time. We are a complicated and busy mess. Yet, “in all our thoughts there is no room for God” (Psa.10:4).
“But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop” (8:15). Barker and Kohlenberger describe the heart as “…the spiritual, intellectual, and volitional center of a person’s being, i.e., the whole person.” 34 Some seed fell on good, fertile and prepared soil. One thing seems obvious as we look at the natural world around us. The whole world is busy, busy, busy trying to produce fruit. It is almost impossible to keep living things from producing. This is the law of life and we need to take it to heart and apply the principle to our spiritual lives. When the Lord of Creation returns he will be looking only for one thing – for fruit. We might ask ourselves how we are doing with that. Is our heart prepared like good soil? Is there any fruit in our spiritual garden and on our spiritual tree? Do we have beautiful things like love, joy and peace hanging on our tree? Will the Farmer of our souls be able to say, “Well done, good and faithful servant!” (Mt. 25:21)?
PLACING THE LAMP WHERE IT CAN SHINE
No one lights a lamp and hides it in a clay jar or puts it under a bed. Instead, they put it on a stand, so that those who come in can see the light. Luke 8:16
While the Sower is the Lord, his followers in a real sense become sowers. Now while the Lord is the True Light (Jn. 1:9) and the Light of The World (Jn. 8:12), it is also true that his followers can transmit his light, much as the moon transmits the light of the sun. They must not hide the light of God that is in them under a vessel, which could imply preoccupation with life’s cares. Neither should they hide it under the bed, which might well speak of laziness or licentiousness. When Matthew speaks of hiding it under a bushel or measure (Matt. 5:15) it could symbolize business and commerce.35
This parable as we have just mentioned is seen in Matthew, and it can also be seen in Mark (4:21-22). The little lamp was a common item in ancient households. It was small and made of clay. Then it was filled with olive oil and a wick was attached. The light was feeble, but when set on a stand it could light the room. Under the bed or under some container it would probably have gone out. In the rebuilt ancient houses at Qatzrin, on the Golan Heights, houses have been reconstructed, showing how oil lamps were set in niches on the walls that they might better light the room. Pity the poor family member who leaned against the wall in that place, since the oil often ran down the wall and was a messy affair.
We are reminded of all the ways the church itself has hidden Jesus. He has been hidden in false and ponderous theology, in cumbersome liturgy and ritual, in neglect of true Bible study, in neglect of witness and in dull or banal preaching. The lamp on a lampstand makes it clear that Jesus is to be seen by all, for truth is designed to be seen (and understood).
How sad it is for the church or the person who hides the light of Christ. The early church father Tertullian (c. 160- c. 225) once said, “If you hide your lamp beneath a bushel, you will soon notice that you yourself will be in the dark.” 36 It seems that the longer we are in church the less effective we become in our witness to outsiders. Bill Hybels has made a graph of this strange fact. Hybels says, “…contacts drop from 20 to 10 from the first to the second year, from 10 to 6 the third year. They drop about one contact each year after that and bottom out at 0 the eighth year. They then remain at 0 for the remainder of life.” 37
“For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open” (8:17). Although the gospel and the parables have a hidden nature about them, the Bible is clear that in time all things will be revealed (Mt. 10:26; Mk. 4:22-23; Lk.12:2). This applies to the light and it applies to the darkness within each of us. Bock says, “But light does not just shine to illuminate the way, it also reveals how things really are.” 38 The things we try to hide will one day be shouted from the housetops.
Therefore consider carefully how you listen. Whoever has will be given more; whoever does not have, even what they think they have will be taken from them” (8:18). Those who listen are given more. Those who do not listen lose what they have (cf. Matt. 25:29; Mk. 4:24-25). This is a strange lesson in economics but nevertheless it is a true one. It works like this, the more we study, the more we are capable of studying; the more we know the more we are capable of knowing. The more we do the more we are capable of doing. Most of us know that if we want a job well and quickly done, we look for a very busy person to do it. We will likely be disappointed if we choose a person who has nothing to do.
As one ancient Jewish wise man has said: “According to the standards of mortal man, an empty vessel is able to contain [what is put into it], and a full vessel cannot contain it, but according to the standards of the Holy One, blessed be he, a full vessel is able to contain it while an empty one cannot.” 39 Caird says, “…and those who try to keep it for themselves find they have lost even what they thought they had.” 40
JESUS’ FAMILY
Now Jesus’ mother and brothers came to see him, but they were not able to get near him because of the crowd. Someone told him, ‘Your mother and brothers are standing outside, wanting to see you.’” Luke 8:19-20
It is likely that his mother and four brothers are represented here. Although he had several sisters they were likely married by this time. This section has been obscured by the later teaching of Roman Catholicism, claiming that Mary was a perpetual virgin. That being the case, then her other children would have had to been children of Joseph by a former marriage or else they would have been cousins.41 All such reasoning clouds the plain meaning of scripture. Jesus’ family members may have come to see him on this occasion because they were troubled, thinking he had gone out of his mind (Mk. 3:21).42 Joseph was not present because he was supposedly dead by this time.
“He replied, ‘My mother and brothers are those who hear God’s word and put it into practice’” (8:21). Here he is saying that his devoted followers can actually be closer to him than his family. Keener says, “But allowing ties in the religious community to take precedence even over family ties was unheard-of in Judaism, except when a pagan converted to Judaism…” 43 Yet, Jesus was closer to his disciples than to his family. That did not mean that he deserted his mother in her time of need (Jn. 19:26-27). My wife and I have noted that we are often closer to fellow believers than to some blood relatives. It seems to be a law of the kingdom of God. Those who truly serve God become true family members.
A STORMY NIGHT AT SEA
One day Jesus said to his disciples, “Let us go over to the other side of the lake.” So they got into a boat and set out. Luke 8:22
According to Luke, Jesus and his disciples just got into a boat and went to the other side of the lake. Matthew and Mark make it clear that Jesus had a day of teaching and miracles before he took the disciples across the lake.
“As they sailed, he fell asleep. A squall came down on the lake, so that the boat was being swamped, and they were in great danger” (8:23). Jesus must have been “bone tired” from all his ministry, so he went to sleep on the stern deck, probably propped on a sand-bag pillow. We looked at early fishing boats in 5:1-2, and saw that one of these boats discovered was 27 feet (8.2 m.) in length and 7 feet, 7 inches (2.3 m.) in width and 4 feet (1.25 m.) in depth. This boat was fully loaded with Jesus and his disciples. When we consider that much of the four foot depth was below the water level we can understand why they were greatly alarmed at a sudden squall.
The Sea of Galilee is a small lake but it is over some 680 feet (207 m.) below sea level. There are mountains all around the sea with deep ravines cut through them by water. Cooler air comes rushing down from the valleys, particularly on the east side, and is literally funneled into the lake where it collides with trapped warm air. The reader can imagine what happens next as violent storms ensue.44 Old timers on the lake tell of giant waves smashing into the storefronts in Tiberias at different times. Of course, such waves would sink a boat.
“The disciples went and woke him, saying, ‘Master, Master, we’re going to drown!’ He got up and rebuked the wind and the raging waters; the storm subsided, and all was calm” (8:24). The boat was already filling with water (Matt. 8:24; Mk. 4:37) so we can understand their panic. Jesus immediately arose, took authority over nature and calmed the storm. This storm may have been a special work of Satan to destroy Jesus as well as all his disciples. Commentators have noticed that the verb could possibly imply an evil force behind this storm.45 McGee says, “He rebuked the wind and the sea as one would speak to dogs on a leash. Literally his command was, ‘Be muzzled.’” 46 Suddenly it became perfectly still. One recent movie pictures the disciples all completely astounded at the absolute quiet, as the rainwater was still running off their clothes.
“‘Where is your faith?’ he asked his disciples. In fear and amazement they asked one another, ‘Who is this? He commands even the winds and the water, and they obey him’” (8:25). Wiersbe says, “…faith must be tested before it can be trusted.” 47 Suddenly they knew some things about Jesus that they did not know before, that he could still the winds and the raging seas (Psa. 18:15; 104:3; 107:23ff.). Who could do such a thing but God himself? Why did they not believe him? He had said that he was going to the other side of the lake (v. 22) and that should have been enough to give them faith that they would all get there too.48
THE DEMON-POSSESSED MAN
They sailed to the region of the Gerasenes, which is across the lake from Galilee.” Luke 8:26
The country of the Gerasenes has presented commentators with a problem for many years. Cities that could have matched with this name were from 6 to 40 miles east or south of the lake. Modern scholars have pretty well settled upon the small village of Khersa on the east side of the lake.49 Apparently this became an early pilgrimage site. A monastery and church were built there in the fifth century and then lost to history. Today the site is excavated and known as Kursi and is a part of the Israel National Parks system. The site is probably authentic, since very close to it on the south is the only place on the eastern side of the lake that drops off abruptly into the water. This is important for our story.
“When Jesus stepped ashore, he was met by a demon-possessed man from the town. For a long time this man had not worn clothes or lived in a house, but had lived in the tombs” (8:27). The sight the disciples saw when they landed their boat would make a normal person’s hair stand on end. They were met by a filthy, naked, screaming, demon-possessed man. Some modern interpreters have serious problems with this story. They have problems because they do not believe in demon possession. In our modernistic world we were taught that the only things real were those things which could be seen, touched and examined by science. In the twentieth century, many missionaries from modernistic churches were sent to utterly pagan countries, only to be surprised by people who were truly demon possessed.
Today we seem to have plenty evidence of demon activity all around us in our society. The Idaho (US) kidnapper and murderer of children, Joseph Duncan III, posted on his internet blog ‘The demons have taken over.’” 50 The infamous BTK slayer who terrorized the US city of Wichita, Kansas for 31 years said a demon got inside him at a young age.51 The pagan world has known for a long time that there are demons but now it seems that the church has finally awakened to this fact. Guzik asks, “Why do demons want to inhabit bodies? …a body is a weapon that they can use in their attack against God… Demons also attack men because they hate the image of God in man, so they try to mar that image, by debasing man and making him grotesque.” 52
“When he saw Jesus, he cried out and fell at his feet, shouting at the top of his voice, ‘What do you want with me, Jesus, Son of the Most High God? I beg you, don’t torture me!” (8:28). The question, “What do you want with me” has presented problems to translators. The NKJV reads: “What have I to do with You;” the NASB reads, “What business do we have with each other;” and the NLT has it, “Why are you interfering with me?”
It is amazing that demons know so much. They know beyond a doubt that Jesus is the Son of God. They believe and tremble (Jas. 2:19). They also know that judgment is determined for them along with their condemnation and awful punishment. They know that it is important for them to inhabit people lest they be banished to the Abyss.
“For Jesus had commanded the impure spirit to come out of the man. Many times it had seized him, and though he was chained hand and foot and kept under guard, he had broken his chains and had been driven by the demon into solitary places. Jesus asked him, ‘What is your name?’ ‘Legion,’ he replied, because many demons had gone into him” (8:29-30). When Jesus comes around demons start screaming. We note here that demonic forces have unusual strength and this has been noted many times by exorcists. They could not be bound with chains. While Jesus asked the name of the demon, this was in no way to gain authority over it. Jesus already had authority and had already commanded the demons to come out.53
The demons were many and when ask their name they replied “Legion.” A Roman legion was a group of some 6,000 soldiers.54 It seems almost unbelievable but there were thousands of demons in this one person. We can understand why he was so troubled.
“And they begged Jesus repeatedly not to order them to go into the Abyss. A large herd of pigs was feeding there on the hillside. The demons begged Jesus to let them go into the pigs, and he gave them permission” (8:31-32). The demons begged not to be sent to the Abyss, which may parallel Hades, Gehenna and Tartarus in other scriptures.55 Also see additional passages like Revelation 9:1; 11:7; 20:1, 3. To those involved in the occult today we should take note that the pigs would rather die than have evil spirits in them.
“When the demons came out of the man, they went into the pigs, and the herd rushed down the steep bank into the lake and was drowned” (8:33). We can see that the pigs ran down a steep slope into the sea. Again, Kursi has the only such steep place on the whole eastern side of the lake. No doubt animal rights activists would set up a howl today that so many pigs were drowned just to save one man. Our professors and philosophers have brought about this strange situation. According to Ingrid Newkirk, president of People for the Ethical Treatment of Animals, “A rat is a pig is a dog is a boy.” 56 In more recent times, Princeton professor and Darwinist Peter Singer has used Darwinism to assert that “the life of a newborn is of less value than the life of a pig, a dog, or a chimpanzee.” 57 Obviously, God felt that this one man was more important than thousands of pigs.
“When those tending the pigs saw what had happened, they ran off and reported this in the town and countryside, and the people went out to see what had happened. When they came to Jesus, they found the man from whom the demons had gone out, sitting at Jesus’ feet, dressed and in his right mind; and they were afraid” (8:34-35). “They were more afraid of a free man than a possessed man.” 58 They were fearful because they were Gentiles and they normally sacrificed pigs. It was in a sense a judgment upon their gods and their religion. Then of course there was the terrific financial loss that must have affected the whole community. When they pondered these things they asked Jesus to leave their area. Utley says, “This is a good example that shows that miracles, in and of themselves, do not always result in faith!” 59
“Those who had seen it told the people how the demon-possessed man had been cured. Then all the people of the region of the Gerasenes asked Jesus to leave them, because they were overcome with fear. So he got into the boat and left” (8:36-37). This seems to have been a regional thing. The people of the whole area insisted that Jesus leave. Thus Jesus’ first foray into the Gentile area of Decapolis did not appear too successful. He would come again and in the meantime he would leave them a witness to his salvation.
“The man from whom the demons had gone out begged to go with him, but Jesus sent him away, saying, ‘Return home and tell how much God has done for you.’ So the man went away and told all over town how much Jesus had done for him” (8:38-39). We might ask, “Why did Jesus not let this eager disciple go with him?” There are probably two reasons. First of all, he was a Gentile and he would not have been able to minister in the Jewish areas where Jesus worked. Second, Jesus may have needed him a lot worse in Gentile Decapolis. At this point, he was the only witness to the Lord, but he was apparently a good one, going all over the area to tell about his great salvation.
THE DEAD GIRL AND THE SICK WOMAN
Now when Jesus returned, a crowd welcomed him, for they were all expecting him. Luke 8:40
Here we note that Jesus crossed from the Decapolis (the eastern and Gentile side of the lake) to Capernaum (the northern Jewish side). People were expecting him and a crowd of people quickly formed. We can almost feel the pressure and the tension building. We may imagine that the enemies of Jesus were also gathering and plotting their next approach on how they would bring Jesus down. However, along with the many enemies there were at least two desperate people who were greatly longing to see him.
“Then a man named Jairus, a synagogue leader, came and fell at Jesus’ feet, pleading with him to come to his house because his only daughter, a girl of about twelve, was dying. As Jesus was on his way, the crowds almost crushed him” (8:41-42). Jairus would translate back into Hebrew as Ya’ir. Jairus was the synagogue leader and these lay leaders were responsible for the services, oversight of teaching, building maintenance and security, and order. This ruler was one of the most important men in the community.
This man had an urgent and desperate problem. His little twelve-year-old daughter was near death. Matthew, 9:18 notes that the daughter had already died. Luke here tells us that she was the man’s only daughter. What a pitiful picture this is! The leader, knowing that it may already be too late, asked Jesus in faith to come and place his hands on the little daughter. But as Jesus was on his way to heal the girl he was crushed by the crowds.
“And a woman was there who had been subject to bleeding for twelve years, but no one could heal her. She came up behind him and touched the edge of his cloak, and immediately her bleeding stopped” (8:43-44). Jairus was no doubt bewildered and frustrated. Coffman says, “His prostrating himself before Jesus was atypical of his class and probably earned him the sharp disapproval of his peers; but such was the agony of his heart that he braved all the consequences of seeking Jesus upon her behalf who was dying…” 60 The light of his life was going out.
No doubt Jairus was in a great hurry to get Jesus to his house and to his daughter but the traffic in the street was going nowhere. People were pressing relentlessly against Jesus and even an unknown woman quietly crowded up and touched his garment. Jesus stopped in his tracks asking “Who touched me?” There was a very good reason why this woman came up secretly and touched Jesus. Because of her continual blood flow she was ceremonially unclean (Lev. 15:25ff.). Her touch would have defiled Jesus. In those days many teachers refused to touch women at all lest they become accidentally contaminated.61
This poor woman had been sick for twelve years. Mark tells us in 5:26 that she had spent all she had on doctors and without success. Luke, being a doctor himself, does not mention this interesting but awkward fact. The rabbis could not offer much help for such a one. “The rabbinical cures for this kind of illness are very strange: 1. carry the ashes of an ostrich egg in a linen rag in the summer and a cotton rag in the winter 2. carry the barley corn from the dung of a white female donkey (cf. Shabb. 110 A & B).” 62 In complete desperation the woman decided that if she could but touch Jesus’ clothes she would be healed.
Through the ages, Jewish men have worn tassels of blue and white twisted cords on the corners of their outer garments. The outermost garment was the prayer shawl and according to law it had four tassels to symbolize the law of Israel (Num. 15:37-40; Deut. 22:12). The woman must have touched one of these tassels.63 It is interesting that the prayer shawl is said to have four corners or four “wings.” We are reminded of the words of Malachi the prophet. In most translations the verse reads similar to the NRS version: “But for you who revere my name the sun of righteousness shall rise, with healing in its wings…” (Mal. 4:2). She touched the wings of his tallit and got a full healing.
“‘Who touched me?’ Jesus asked. When they all denied it, Peter said, ‘Master, the people are crowding and pressing against you.’ But Jesus said, ‘Someone touched me; I know that power has gone out from me’” (8:45-46). This seemed to be a meaningless question since so many had touched Jesus in the crowd. Yet, the Master looked over the people and waited. Jesus could not allow this poor woman to go on thinking that she had stolen the blessing or that it had come through magic.64 The devil would have wasted no time condemning her. The Lord wanted everyone to know about this spectacular healing. He also wanted this woman to regain her self-respect and her standing in the community.65
“Then the woman, seeing that she could not go unnoticed, came trembling and fell at his feet. In the presence of all the people, she told why she had touched him and how she had been instantly healed. Then he said to her, ‘Daughter, your faith has healed you. Go in peace’” (8:47-48). Morris says, “Jesus addressed her tenderly as Daughter, the only woman he is recorded as having addressed in this way.” 66 After twelve years of suffering she walked away whole. Her faith and her mere touch of Jesus’ garment had saved her.
“While Jesus was still speaking, someone came from the house of Jairus, the synagogue leader. ‘Your daughter is dead,’ he said. ‘Don’t bother the teacher anymore.’ Hearing this, Jesus said to Jairus, ‘Don’t be afraid; just believe, and she will be healed’” (8:49-50). We can imagine that Jairus was devastated at the slowness of the crowds and the delay brought about by the woman. He must have been saying to himself, “O Jesus please hurry!” He was hoping against hope that somehow his daughter would live. It was just at that point that messengers came from his house saying that his daughter was dead. “The delay had been fatal.” 67 That news must have put Jairus in shock. We are amazed at the abruptness and almost gruffness of the messenger. It makes us want to think that others in his synagogue were quite upset that their leader had gone to Jesus for help.
“When he arrived at the house of Jairus, he did not let anyone go in with him except Peter, John and James, and the child’s father and mother” (8:51). As we have mentioned before, Peter, James and John were the inner circle of the Lord’s followers (cf. 9:28; Mk.14:33). He allowed none other of his disciples to accompany him, only the child’s parents. Jesus was very careful not to make a big scene of his miracles.
“Meanwhile, all the people were wailing and mourning for her. ‘Stop wailing,’ Jesus said. ‘She is not dead but asleep.’ They laughed at him, knowing that she was dead” (8:52-53). Professional mourners certainly knew whether a person was dead or not, for that was their business. No doubt there were many mourners and flute players because this was a prominent family in the community.68 Jesus told them all to be quiet, that the girl was only asleep. Of course, in the New Testament “sleep” is often used to describe death (Jn. 11:11-14; Acts 7:59-60; 1 Cor. 15:51; 1 Thess. 4:13-18). Jesus really wanted to get rid of this noisy crowd. Apparently they stopped weeping and began laughing, even mocking Jesus before they were put out.
“But he took her by the hand and said, ‘My child, get up!’ Her spirit returned, and at once she stood up. Then Jesus told them to give her something to eat” (8:54-55). It was Jesus’ custom to reach down and assist those whom he had just healed or raised. The fact that her spirit had returned was proof positive that the girl had been dead. We cannot even imagine the joy that these parents and disciples experienced together as they witnessed this great miracle!
The fact that Jesus commanded they give her food shows once again the consideration he always expressed for the ordinary, daily needs of those to whom he ministered.69 Suddenly, the parents no longer had a dead daughter but a hungry near-teenager on their hands.
“Her parents were astonished, but he ordered them not to tell anyone what had happened” (8:56). Normally, we would think that Jesus would want the news of this miracle to be known everywhere. However, due to his “Messianic Secret” mode of operation he told them not to tell anyone. Perhaps Jesus feared that with fame he would be hailed as a political figure.70 Also, “Jesus did not want to be known as a healer. The crowds wanted favors, not truth; healing, not conversion.” 71