Luke 8 · KJV
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Luke 8

Women who travelled with Jesus

And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him, And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance.

Jesus travels through towns and villages proclaiming the kingdom of God, accompanied by the Twelve and by several women whom he had healed, including Mary Magdalene, Joanna and Susanna, who support the group from their own resources.

What does this mean?

"Magdalene" probably means "from Magdala," a fishing town on the western shore of the Sea of Galilee. "Ministered unto him of their substance" (KJV) means they paid for the group's needs.

Historical context

Women travelling with a teacher would have been unusual and open to criticism. Joanna's husband Chuza was the manager (KJV "steward") of Herod Antipas's household, so Jesus' circle reached into the ruler's court. Mary Magdalene is not described here or anywhere in the Gospels as a prostitute; that identification arose centuries later.

Why does it matter?

Only Luke gives this summary. These women reappear at the cross and the tomb (23:49, 55; 24:10), where they become the first witnesses that the tomb is empty.

Editorial notes, not scripture.

The parable of the sower

And when much people were gathered together, and were come to him out of every city, he spake by a parable: A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it. And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. And some fell among thorns; and the thorns sprang up with it, and choked it. And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear.

As a great crowd gathers from town after town, Jesus tells a story about a farmer whose seed falls in four places: on the path, where it is trampled and eaten by birds; on rock, where it withers; among thorns, which choke it; and on good soil, where it yields a hundredfold. He calls out for those with ears to hear.

What does this mean?

A "parable" is a short story or comparison that makes its point indirectly and invites reflection. "He that hath ears to hear, let him hear" is a call to pay close attention.

Historical context

Seed was scattered by hand, and some ancient sources suggest that ploughing could follow sowing, which would explain seed landing on a path. Thin soil over limestone was common in Galilee. A hundredfold harvest would have been extraordinary.

Why does it matter?

Jesus explains the parable in the next section (8:9–15). How people hear becomes the theme of the whole passage (8:18, 21).

Editorial notes, not scripture.

Told in three Gospels

How Luke tells it

Luke has no lakeside setting or boat; instead people come "out of every city." Only Luke says the seed on the path was "trodden down" and that the seed on rock withered for lack of moisture. Luke gives a single yield of a hundredfold, where Matthew and Mark have thirty, sixty and a hundredfold.

Jesus explains the parable of the sower

And his disciples asked him, saying, What might this parable be? And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. Now the parable is this: The seed is the word of God. Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.

The disciples ask what the parable means. Jesus says they have been given the secrets of God's kingdom, while others receive parables. The seed is God's word, and the soils are kinds of hearers: those from whom the devil snatches it, those who believe for a while but fall away under testing, those choked by worries, riches and pleasures, and those who hold it fast and bear fruit with patience.

What does this mean?

"Mysteries" means secrets now revealed to insiders, not puzzles. "Temptation" here means testing or trial, possibly including persecution. "Patience" (KJV) means steady endurance.

Historical context

The words about seeing without seeing allude to Isaiah 6:9–10, where the prophet's message hardens those who refuse it.

Why does it matter?

Interpreters have long wrestled with the saying that parables are given "that seeing they might not see": some take it as describing the result of hearers' resistance rather than Jesus' purpose. The "riches and pleasures" that choke the word reflect Luke's frequent warnings about wealth (12:13–21; 16:19–31).

Editorial notes, not scripture.

A lamp on a stand and Jesus' true family

No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light. For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad. Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.

Then came to him his mother and his brethren, and could not come at him for the press. And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee. And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.

Jesus says that no one lights a lamp to hide it: what is hidden will come to light, so people should take care how they listen. When his mother and brothers cannot get near him because of the crowd, he says that his mother and brothers are those who hear God's word and do it.

What does this mean?

A "candle" (KJV) is an oil lamp, a small clay vessel with a wick; the "candlestick" is a lampstand.

Historical context

Christians understand Jesus' "brethren" (KJV) in different ways: as later children of Mary and Joseph (the common Protestant view), as Joseph's children from an earlier marriage (Orthodox tradition), or as cousins (a view associated with Jerome and Catholic tradition). The Greek word can cover close relatives.

Why does it matter?

Both sayings reinforce the parable of the sower: the right response to the word is to hear and act. Unlike Mark, where Jesus' family thinks he is out of his mind (Mark 3:21, 31–35), Luke presents the family without criticism; Mary has already been shown as one who hears God's word (1:38, 45).

Editorial notes, not scripture.

Jesus calms the storm

Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth. But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy. And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm. And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him.

Jesus and his disciples set out across the lake, and he falls asleep. A violent squall sweeps down on the lake and the boat begins to fill with water. The disciples wake him, crying that they are going to die; he rebukes the wind and the waves, and all is calm. He asks where their faith is, and they ask each other who he can be, that even the wind and water obey him.

What does this mean?

"Master" translates a Greek word meaning chief or overseer, used in Luke where other Gospels have "Teacher" or "Lord." "Jeopardy" (KJV) means danger.

Historical context

The Sea of Galilee lies about 200 metres below sea level, ringed by hills; cool air funnelling down through the valleys can raise sudden, fierce storms.

Why does it matter?

In Israel's Scriptures, God alone rules the sea and stills storms (Psalm 89:9; 107:23–30). The disciples' closing question is the question Luke's Gospel keeps asking: who is this?

Editorial notes, not scripture.

Told in three Gospels

How Luke tells it

Luke says Jesus fell asleep as they sailed, before the storm "came down" on the lake. The disciples' cry ("Master, master, we perish") carries no reproach, unlike Mark's "carest thou not?" Jesus' question, "Where is your faith?", comes after the calm, as in Mark (Matthew has it before), and is gentler than in both.

The man possessed by Legion

And they arrived at the country of the Gadarenes, which is over against Galilee. And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs. When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not. (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.) And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him. And they besought him that he would not command them to go out into the deep. And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them. Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked. When they that fed them saw what was done, they fled, and went and told it in the city and in the country. Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid. They also which saw it told them by what means he that was possessed of the devils was healed.

Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again. Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying, Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.

Across the lake, Jesus is met by a naked man who lives among the tombs, possessed by many demons. They call themselves "Legion," beg not to be sent into the abyss, and are allowed to enter a herd of pigs, which rush into the lake and drown. Local people find the man clothed, in his right mind and sitting at Jesus' feet, and in fear ask Jesus to leave. Jesus sends the man home to tell what God has done for him.

What does this mean?

A Roman "legion" was a unit of several thousand soldiers. The "deep" (KJV) or "abyss" (WEB) was thought of as a prison for evil spirits. Sitting at someone's feet is the posture of a disciple.

Historical context

Pigs were unclean animals under Jewish law, so the herd marks this as non-Jewish territory. Manuscripts name the region differently (Gadarenes, Gerasenes or Gergesenes) and its exact location is uncertain; Gadara and Gerasa were cities of the Decapolis, a group of Greek-speaking cities east of the lake. Tombs were unclean places outside towns.

Why does it matter?

The healed man becomes a messenger in Gentile territory, anticipating the mission to the nations in Acts.

Editorial notes, not scripture.

Told in three Gospels

How Luke tells it

Luke, like Mark, has one man (Matthew has two). Only Luke has the demons beg not to be sent into "the deep," and he notes that the man wore no clothes. Luke gives no number of pigs (Mark: about two thousand). Jesus tells the man to declare what "God" has done (Mark: "the Lord"); he proclaims what Jesus has done.

Jairus' daughter and a woman healed by touch

And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.

And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and besought him that he would come into his house: For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him.

And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, Came behind him, and touched the border of his garment: and immediately her issue of blood stanched. And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me? And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me. And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately. And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.

While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy daughter is dead; trouble not the Master. But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. And they laughed him to scorn, knowing that she was dead. And he put them all out, and took her by the hand, and called, saying, Maid, arise. And her spirit came again, and she arose straightway: and he commanded to give her meat. And her parents were astonished: but he charged them that they should tell no man what was done.

Jairus, a synagogue leader, begs Jesus to come to his dying twelve-year-old daughter. On the way, a woman who has suffered bleeding for twelve years touches the edge of Jesus' cloak and is healed; Jesus insists on finding her and tells her that her faith has made her well. Word comes that the girl has died, but Jesus goes in with three disciples and her parents, takes her hand, tells her to get up, and she lives.

What does this mean?

An "issue of blood" (KJV) was continual bleeding, probably menstrual or uterine. The "border" (KJV) or "fringe" may be one of the tassels Jewish men wore on their cloaks (Numbers 15:38–39).

Historical context

Under Leviticus 15:25–27, such bleeding made a woman ritually unclean, along with what she touched, restricting her social and religious life. A "ruler of the synagogue" was a respected leader who arranged its gatherings.

Why does it matter?

The two stories are interwoven and linked by the number twelve. By calling the woman "Daughter," Jesus restores her publicly.

Editorial notes, not scripture.

Told in three Gospels

How Luke tells it

Luke gives the girl's age at the start and calls her an "only" daughter. He says the woman spent all she had on physicians but omits Mark's remark that she grew worse. Only Luke has Peter answer "Who touched me?" and says the girl's "spirit came again." Matthew's version is much shorter; there the girl is already dead.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

Appearance

Verse numbersSmall numerals within the text
About Luke