Jesus’ Itinerant Ministry and the Women Who Supported Him (8:1–3)

In a short note, Luke summarizes Jesus’ itinerant teaching ministry. He is traveling through the towns and villages of Galilee (cf. 4:43) proclaiming the “good news of the kingdom of God”—a message defined in the Nazareth sermon (4:18–21) and worked out in the episodes since. In addition to the twelve disciples, Luke mentions some women who travel with him and support his ministry financially. These references are significant. Jesus shatters the societal conception of the inferiority of women, raising them to the status of disciples (unheard of in Judaism) and to a place of spiritual equality.

Mary (called Magdalene) from whom seven demons had come out (8:2). Magdalene means an inhabitant of Magdala, a town on the western shore of the Sea of Galilee, a few miles north of Tiberias. Mary will play a prominent role as a witness to Jesus’ burial and resurrection.196 For more on multiple demonic possession and exorcism, see comments on 8:26–39.

A TYPICAL VILLAGE

The village of Yata, near Hebron, which preserves the appearance of typical villages in ancient Judea.

Joanna the wife of Cuza, the manager of Herod’s household (8:3). The Greek term epitropos can refer to a business manager (cf. Matt. 20:8, “foreman”), a child guardian (Gal. 4:2), or even a governor or procurator.197 The sense here is probably the manager of Herod’s estate. The reference confirms that Jesus’ ministry is reaching even the upper echelons of society. This Herod is Herod Antipas, son of Herod the Great (see Luke 3:1).

Susanna (8:3). Nothing else is known about this woman.

These women were helping to support them (8:3). Literally, the text reads: “They were serving them from their possessions.” These are women of some substance and means. It was not uncommon for wealthy patrons to support traveling teachers in the Greco-Roman world. What is uncommon is that these women travel with Jesus, a respected rabbi, and are treated as his disciples. Rabbis of this day did not have women disciples.

The Parable of the Sower (8:4–15)

In one of his most famous parables, Jesus uses a farming metaphor to describe various responses to his announcement of the kingdom of God. While traditionally called the parable of the sower, this is really the parable of the soils, since the emphasis is on the reception of the seed and the resulting crop that is produced. The parable is puzzling to Jesus’ disciples, so they ask for an explanation. Jesus first responds by noting the twofold reason he tells parables. The first is to reveal the truth to those who have “ears to hear” (8:8), that is, those who are willing to respond to God’s call. The second reason is just the opposite, to conceal the message from those who reject the message because of the hardness of their hearts. Jesus concludes by explaining the meaning of the parable in terms of the responses of different individuals to the “word of God,” that is, Jesus’ proclamation of the kingdom of God.

A farmer went out to sow his seed (8:5). Jesus here uses a common image immediately recognizable to people in an agrarian society. Sowing took place in the late fall or early winter, during the rainy season. A farmer walked along with a bag of seed over his shoulder, scattering the seed in the field. Though the evidence is debated, it seems that sowing was generally done prior to plowing.198 The Jewish book of Jubilees (second century B.C.) speaks of crows stealing the grain “before they plowed in the seed.”199 The farmer scattered seed more or less indiscriminately, expecting to come back later to plow it in.

Some fell along the path (8:5). These are the right-of-ways, either alongside or through the midst of the field. People walking along crush the seed into the path, and the birds then devour it.

Some fell on rock (8:6). “Rock” (petra) here probably refers to bedrock covered by a thin layer of soil. Without sufficient soil, the plants cannot take in enough moisture.

ROCKY SOIL

A modern Palestinian plowing in rocky soil.

A hundred times more than was sown (8:8). The average yield for grain in Palestine has been estimated at a seven to fifteenfold increase, although Genesis 26:12 speaks of Isaac receiving a hundredfold increase “because the LORD blessed him.” The yields mentioned in this verse are therefore extraordinary, but not outlandish.200

He who has ears to hear, let him hear (8:8). The same phrase is used at 14:35. Ezekiel speaks of Israel as a rebellious people who have “eyes to see but do not see and ears to hear but do not hear” (Ezek. 12:2). Jesus’ call for a response prepares the way for his quoting Isaiah 6:9 in verse 10 (cf. Ezek. 3:27).

The secrets of the kingdom of God (8:10). The “secret” or “mystery” (mystērion) refers here to the as-of-yet unrevealed plan of God in establishing his kingdom. In Daniel the Aramaic term rāz (LXX mystērion) refers to the “mystery” of Nebuchadnezzar’s dream that Daniel reveals—a mystery concerning the coming kingdom of God that would crush all other kingdoms and would endure forever.201 The Qumran scrolls sometimes use the expression “mysteries of God” to refer to God’s secret purposes now being revealed to his chosen ones.202 To the Teacher of Righteousness, the community’s original leader, “the mysteries … of the prophets” have been revealed.203

“Though seeing, they may not see” (8:10). This is an abbreviated quotation from Isaiah 6:9, which Mark quotes more fully (Mark 4:12). In its Old Testament context the passage refers to the certainty of coming judgment on Israel. Israel’s rebellion had reached the point that her fate was sealed. God would blind her eyes until his discipline was complete. The agent of judgment in Isaiah’s day was the Assyrian army, which would bring devastation to Israel.

Isaiah 6:9 was an important proof text throughout the New Testament concerning Israel’s rejection of the gospel: “Though seeing, they may not see; though hearing, they may not understand.”204 The text points to God’s active blinding of the eyes and closing of the ears against those who obstinately refuse to repent and believe.

This is the meaning of the parable (8:11). The apocryphal book of 2 Esdras (4 Ezra; c. A.D. 100) has a similar parable, though its origin may be later than Jesus’ words:

For just as the farmer sows many seeds in the ground and plants a multitude of seedlings, and yet not all that have been sown will come up in due season, and not all that were planted will take root; so also those who have been sown in the world will not all be saved.205

The seed is the word of God (8:11). Similar imagery appears in 2 Esdras (4 Ezra) 9:31–32, where it is said that the law was “sown” in Israel, but those who received it perished because they did not keep it. Jesus proclaims God’s message—the announcement of the kingdom of God—but many do not receive it.

The devil comes and takes away the word (8:12). Birds sometimes appear in Judaism as symbols of evil.206 In the Apocalypse of Abraham (first to second century A.D.), an unclean bird harassing Abraham is identified as Azazel, the chief of the fallen angels.207

But they have no root … they fall away (8:13). Not having root indicates a lack of spiritual depth and stability. Sirach 40:15 reads: “The children of the ungodly put out few branches; they are unhealthy roots on sheer rock.” With no soil to support the plants and little moisture to utilize, this soil “falls away” in times of testing.

A noble and good heart (8:15). The Greek expression kalos kai agathos (the terms are near synonyms) is a common Greek expression for someone with an honorable character.208 While Mark says simply that these individuals hear the word and accept it, Luke explains the nature of the good soil for his Hellenistic audience.

A Lamp on a Stand (8:16–18)

Jesus continues with a second parable or analogy, this one comparing the proclamation of the kingdom to a lamp that gives forth light. A lamp is of no use if its light is obscured. Similarly, the good news of the kingdom must be proclaimed for all to hear. The lamp serves two functions. (1) It provides light for those who enter the room (8:16). Jesus’ proclamation illuminates the truth of the gospel for those who will hear it. (2) It reveals things that are previously concealed (8:17). The message of the gospel demands a response and so lays bare the thoughts and intentions of people’s hearts (cf. 2:35).

Luke 8:18 summarizes the need for a response to both parables. Those who “have” are followers who respond to his kingdom announcement and are receiving the “secrets” of the kingdom. Those who “do not have” are the ones who reject his call and so lose not only future blessings, but also what they think they already have. The religious leaders opposing Jesus think they have a special status before God. Even this supposed status will be taken from them.

Lights a lamp (8:16). This is probably a small oval lamp filled with olive oil (see photo), which would be set in an alcove to give light to the room.

Hides it in a jar (8:16). The Greek verb kalyptō can mean “to cover up, hide.” The “jar” is the general term skeuos, used of various kinds of containers. This is why some versions speak of covering the light with a container (NASB; NKJV; CEV) rather than placing it inside. Covering the light would snuff it out, while hiding it would obscure its light. Since the second image (placing it under a bed) suggests obscuring the light, this latter sense is probably intended.

Whoever has will be given more (8:18). Old Testament wisdom literature confirms that those who are already wise seek and receive even greater wisdom. Proverbs 9:9 says, “Instruct a wise man and he will be wiser still; teach a righteous man and he will add to his learning” (cf. 1:2–6).

Jesus’ Mother and Brothers (8:19–21)

The issue of the spiritual “haves” and the “have-nots” in verse 18 leads directly to a statement by Jesus concerning his true spiritual family. Jesus’ teaching is set up by the announcement that his mother and brothers have arrived and are waiting outside the house for him. He replies, “My mother and brothers are those who hear God’s word and put it into practice.” Jesus’ statement is not meant to repudiate or reject his physical family, but rather to demonstrate the priority of spiritual relationships over physical ones.

Your mother and brothers (8:20). See “The Family of Jesus.”

Jesus Calms the Storm (8:22–25)

In the previous parables and teaching, Luke has been illustrating Jesus’ call to hear and respond to his message. In a series of miracle stories, Luke now turns to address the issue of Jesus’ identity, setting the stage for Peter’s confession in 9:20 and the confession of the Father in 9:35.

While Jesus’ authority over nature is the controlling theme of this episode, there is an important subtheme related to the disciples’ lack of faith. Jesus’ calm in the face of the storm (he remains asleep!) is starkly contrasted with the disciples’ terror and panic as they cry out, “We’re going to drown!” Jesus’ response, “Where is your faith?” is a call to these disciples (and all disciples) to greater faith in his sovereign control through the great storms of life.

A squall came down on the lake (8:23). The Sea of Galilee, lying in a basin seven hundred feet below sea level and surrounded by mountains, is particularly susceptible to sudden violent storms. With two large valleys open on the west (Wadi Hamam and the Beit Netopha Valley), cold westerly winds can descend quickly, turning the placid lake into a raging sea, with waves up to seven feet. In the winter sudden easterly winds can blow up to six- or seven-foot waves.209 Luke is not exaggerating when he says the disciples are in great danger.

He … rebuked the wind and the raging waters (8:24). The “rebuke” does not mean that the wind and the sea are represented as demonic forces, but rather that Jesus is able to command even the forces of nature. God is described in the Old Testament as “rebuking” the sea, a demonstration of his sovereign control over all of nature.210

The storm subsided (8:24). While the Hellenistic world of Jesus’ day sometimes attributed authority over the sea and wind to kings and wise men,211 there are no actual accounts where a human figure exercises such power to calm a storm. The closest parallels in Jewish sources relate to the calming of a storm in answer to prayer. The Jerusalem Talmud (fourth century A.D.) records a story with parallels to the Jonah account, where a young Jewish boy is traveling with a boatload of Gentiles when a great storm strikes. After their cries to their pagan idols fail, they call out to the Jewish boy to pray to his god. He prays to the Lord and the storm ceases.212 Unlike the present account, there is no indication of personal authority and power over nature.

In fear and amazement (8:25). See the similar reaction to the calming of the storm in Jonah 1:16. Fear and awe is the natural reaction to the powerful presence and work of God (see comments on 1:12; 5:8).

Who is this? He commands even the winds and the water (8:25). In the Psalms, the Lord is celebrated as the master of the storm and sea.213

The Healing of a Demon-Possessed Man (8:26–39)

As Jesus arrives on the other side of the lake with his disciples, a demonized man approaches him. The story illustrates Jesus’ authority over the forces of evil and provides one more part of the answer to the disciple’s question, “Who is this?” (8:25). Jesus, the powerful Son of God, enters and overwhelms the dominion of evil. The account also contrasts various responses to Jesus’ authority: terror and destruction within the demonic realm, fear and rejection from the people of Gerasa, but salvation and proclamation for the healed man.

GALILEE

The “region of the Gerasenes” was located on the eastern shore of the Sea of Galilee.

The closest Hellenistic parallel to the present story appears in the third century A.D. Life of Apollonius of Tyana, written by Philostratus.214 Common features include a dialogue between Apollonius and the demon before the exorcism, an authoritative command by Apollonius to the demon (as opposed to a series of incantations or rituals), an obvious “return to his own self” by the man after the exorcism, and an attempt by the healed man to become a disciple after the exorcism.

Region of the Gerasenes (8:26). While Luke identifies this place as “across the lake from Galilee,” its specific location has presented problems for scholars. The Gerasenes were inhabitants of the city of Gerasa (modern Jerash), a city of Decapolis located over thirty miles southeast of Galilee. This is much too far away for the story.215 Related to this is a major textual problem, with some ancient manuscripts reading either “Gadarenes” or “Gergesenes.” Gadara was another city of Decapolis, but it was only six miles southeast of the lake. Matthew seems to identify this as the location of the events (Matt. 8:28). The third possibility, Gergesa, is identified by the early church writer Origen as an old city on the shores of Galilee. It has been identified by many as modern Khersa on the eastern side of the lake.

Though any conclusion must be tentative because of the many unknowns, there are various ways to resolve the issue without denying the historicity of the passage. (1) The original reading may have referred to Gergesa, but later scribes mistook this obscure location for either Gerasa or Gadara. (2) The reading may have been Gadarenes, but with reference to the broader “region” of the Gadarenes, which stretched to the shores of the lake. (3) The reading Gerasenes may be authentic, but it may refer not to the city of Decapolis, but to an otherwise unknown (similarly sounding?) location on the eastern shore of Galilee.

GERASENE?

Traditional site of the region of the Gerasenes.

A demon-possessed man (8:27). See “Demonization and Exorcism in the First Century.”

Lived in the tombs (8:27). Contact with the dead rendered a Jew ceremonially unclean (Num. 19:11, 14, 16; Ezek. 39:11–15). Apostate Israel is described in Isaiah 65:3–4 as a people “who sit among the graves and spend their nights keeping secret vigil; who eat the flesh of pigs.” In the intertestamental Jewish book of Jubilees (second century B.C.), Gentiles are viewed as unclean because they “slaughter their sacrifices to the dead, and to demons they bow down. And they eat in tombs.”216

Had not worn clothes (8:27). Demonization often resulted in wildness of appearance and lack of personal care. The Talmud describes features of demon-possession as going out alone at night, sleeping in a graveyard, ripping one’s clothes, and losing what is given to them.217

Evil spirit (8:29). Literally, “unclean spirit.” This fits the whole context of ceremonial defilement. The tombs, the pigs, and the evil spirits all bring uncleanness. Jesus’ presence and power brings purification to this defiled scene.

What is your name? (8:30). It was popularly believed that the knowledge of a demon’s name gave a person control over it (see comments on 4:34 and references there). This cannot be a factor here, however, since Jesus already demonstrates complete mastery over these demons.218

Legion (8:30). A legion of Roman soldiers consisted of approximately six thousand men. As Luke points out, the number is meant to signify “many.”

The Abyss (8:31). The Greek word means “bottomless” or “very deep” and came to be used of the place of captivity of evil spirits or fallen angels.219 In Revelation 20:1–3 Satan is seized and sealed up in the Abyss for a thousand years. Matthew 25:41 speaks of the place of “eternal fire prepared for the devil and his angels.”

A large herd of pigs (8:32). According to the Old Testament law, pigs were unclean animals.220 The transfer of demons or disease into animals appears elsewhere in Hellenistic literature.221

Sitting at Jesus’ feet (8:35). This is the position of a disciple, a point made explicit by the man’s desire to follow Jesus (8:38).

A Dead Girl and a Sick Woman (8:40–56)

This double miracle is the third in a series of extraordinary acts leading up to Peter’s confession in 9:20. As Jesus has demonstrated power over nature (8:22–25) and over the demonic realm (8:26–37), so now he reveals his authority over disease and death. This episode once again emphasizes Jesus’ authority, but also highlights his compassion. On the human side, this story commends the importance of a response of faith.

A ruler of the synagogue (8:41). This administrative officer maintained the synagogue and organized the worship services.222 Acts 13:15 speaks of “synagogue rulers” in the plural at Pisidian Antioch, suggesting perhaps a committee of elders.

His only daughter (8:42). See comments on 7:11–17. The loss of an only child represents a special tragedy. The Old Testament often speaks of the tragedy of losing an only son who could have carried on the family name,223 but Judges 11:30–40 speaks of the tragedy of the loss of an only daughter.

Subject to bleeding for twelve years (8:43). The nature of this condition is not specified, but it may have been some kind of menstrual disorder. Such a condition not only damaged her health but rendered her ceremonially unclean, limiting her participation in Israel’s religious life.224

The edge of his cloak (8:44). The word for “edge” (kraspedon) is used in the LXX of the “tassels” Israelites were to wear on the four corners of their robes; this may be the sense here.225 It could also mean simply “hem” or “edge” (see Deut. 22:12, LXX).

Daughter (8:48). This is the only time in the Gospels Jesus addresses someone with this affectionate term. It indicates the tenderness with which Jesus speaks to her.

Your faith has healed you. Go in peace (8:48). Jesus said the same thing to the sinful woman who anointed his feet (7:50). “Peace” indicates the state of spiritual wholeness captured in the Hebrew word shalom.

All the people were wailing and mourning for her (8:52). It was important in Jewish culture to have a large group of mourners to demonstrate the great sadness at the loss of a loved one. These would have included not only family and friends, but also professional mourners (see comments on 7:12).

“My child, get up!” (8:54). Mark records the actual Aramaic phrase that Jesus used, “Talitha koum!” The impact of those words must have forever resonated in the disciples’ ears. Luke provides only the Greek since the Aramaic carried no meaning for his Hellenistic readers.

She is not dead but asleep (8:52). “Asleep” here indicates the temporary nature of her condition, since Jesus is about to reverse it. The fact that the girl is in fact dead and not comatose is clear from Luke’s explanation of the mourners’ laughter: “knowing that she was dead.” “Sleep” is often used in the New Testament of the temporary nature of a believer’s death.226

Her spirit returned (8:55). As in the case of the son of the widow of Nain, this is a resuscitation rather than a true resurrection (see comments on 7:15). The girl’s spirit returns to her mortal body. “Spirit” here may mean merely “life force,” or may refer to her immaterial spirit distinct from her body.227 It is sometimes said that Hebraic thought was monist rather than dualist, and that life returned only at the resurrection of the body. Dualist perspectives, however, appear in some Jewish sources.228