Luke 8 · WEB
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Luke 8

Women who travelled with Jesus

Soon afterwards, he went about through cities and villages, preaching and bringing the good news of God’s Kingdom. With him were the twelve, and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; and Joanna, the wife of Chuzas, Herod’s steward; Susanna; and many others who served them from their possessions.

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

When a great multitude came together and people from every city were coming to him, he spoke by a parable: “The farmer went out to sow his seed. As he sowed, some fell along the road, and it was trampled under foot, and the birds of the sky devoured it. Some seed fell on the rock, and as soon as it grew, it withered away, because it had no moisture. Some fell amid the thorns, and the thorns grew with it and choked it. Some fell into the good ground and grew and produced one hundred times as much fruit.” As he said these things, he called out, “He who has 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

Then his disciples asked him, “What does this parable mean?”

He said, “To you it is given to know the mysteries of God’s Kingdom, but to the rest it is given in parables, that ‘seeing they may not see, and hearing they may not understand.’

“Now the parable is this: The seed is the word of God. Those along the road are those who hear; then the devil comes and takes away the word from their heart, that they may not believe and be saved. Those on the rock are they who, when they hear, receive the word with joy; but these have no root. They believe for a while, then fall away in time of temptation. What fell among the thorns, these are those who have heard, and as they go on their way they are choked with cares, riches, and pleasures of life; and they bring no fruit to maturity. Those in the good ground, these are those who with an honest and good heart, having heard the word, hold it tightly, and produce fruit with perseverance.

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 one, when he has lit a lamp, covers it with a container or puts it under a bed; but puts it on a stand, that those who enter in may see the light. For nothing is hidden that will not be revealed, nor anything secret that will not be known and come to light. Be careful therefore how you hear. For whoever has, to him will be given; and whoever doesn’t have, from him will be taken away even that which he thinks he has.”

His mother and brothers came to him, and they could not come near him for the crowd. Some people told him, “Your mother and your brothers stand outside, desiring to see you.”

But he answered them, “My mother and my brothers are these who 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 on one of those days, he entered into a boat, himself and his disciples, and he said to them, “Let’s go over to the other side of the lake.” So they launched out. But as they sailed, he fell asleep. A wind storm came down on the lake, and they were taking on dangerous amounts of water. They came to him and awoke him, saying, “Master, Master, we are dying!” He awoke and rebuked the wind and the raging of the water; then they ceased, and it was calm. He said to them, “Where is your faith?” Being afraid, they marveled, saying to one another, “Who is this then, that he commands even the winds and the 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

Then they arrived at the country of the Gadarenes, which is opposite Galilee. When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn’t live in a house, but in the tombs. When he saw Jesus, he cried out and fell down before him, and with a loud voice said, “What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don’t torment me!” For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard and bound with chains and fetters. Breaking the bonds apart, he was driven by the demon into the desert.

Jesus asked him, “What is your name?” He said, “Legion,” for many demons had entered into him.

They begged him that he would not command them to go into the abyss.

Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. Then he allowed them. The demons came out of the man and entered into the pigs, and the herd rushed down the steep bank into the lake and were drowned.

When those who fed them saw what had happened, they fled and told it in the city and in the country.

People went out to see what had happened. They came to Jesus and found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind; and they were afraid. Those who saw it told them how he who had been possessed by demons was healed. All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. Then he entered into the boat and returned. But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying, “Return to your house, and declare what great things God has done for you.” He went his way, proclaiming throughout the whole city what great things Jesus had done for 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

When Jesus returned, the multitude welcomed him, for they were all waiting for him. Behold, a man named Jairus came. He was a ruler of the synagogue. He fell down at Jesus’ feet and begged him to come into his house, for he had an only born daughter, about twelve years of age, and she was dying. But as he went, the multitudes pressed against him. A woman who had a flow of blood for twelve years, who had spent all her living on physicians and could not be healed by any, came behind him and touched the fringe of his cloak. Immediately the flow of her blood stopped.

Jesus said, “Who touched me?” When all denied it, Peter and those with him said, “Master, the multitudes press and jostle you, and you say, ‘Who touched me?’”

But Jesus said, “Someone did touch me, for I perceived that power has gone out of me.” When the woman saw that she was not hidden, she came trembling; and falling down before him declared to him in the presence of all the people the reason why she had touched him, and how she was healed immediately. He said to her, “Daughter, cheer up. Your faith has made you well. Go in peace.”

While he still spoke, one from the ruler of the synagogue’s house came, saying to him, “Your daughter is dead. Don’t trouble the Teacher.”

But Jesus hearing it, answered him, “Don’t be afraid. Only believe, and she will be healed.”

When he came to the house, he didn’t allow anyone to enter in, except Peter, John, James, the father of the child, and her mother. All were weeping and mourning her, but he said, “Don’t weep. She isn’t dead, but sleeping.”

They were ridiculing him, knowing that she was dead. But he put them all outside, and taking her by the hand, he called, saying, “Child, arise!” Her spirit returned, and she rose up immediately. He commanded that something be given to her to eat. Her parents were amazed, but he commanded them to tell no one what had been 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