Luke 8 commentary

LUKE 8 COMMENTARY
EDITED BY GLENN PEASE
The Parable of the Sower
1 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,
BARNES, "Every city and village - Of Galilee.
Preaching an showing the glad tidings of the kingdom of God - That the
kingdom of God was about to come, or that his reign in the gospel was about to be set
up over people. See the notes at Mat_3:2.
The twelve - The twelve apostles.
CLARKE, "Throughout every city and village - That is, of Galilee.
GILL, "And it came to pass afterwards, After Christ had healed the centurion's
servant at Capernaum, and had raised a widow's son that was dead, to life, at Naim;
after John's disciples had been with and he had dismissed them, and had said many
things in commendation of John, and in vindication both of him, and of himself: and
after he had taken a meal in a Pharisee's house, where he met with a woman that had
been a notorious sinner, who showed great affection for him, which occasioned much
course between him and the Pharisee:
that he went throughout every city and village: that is, in Galilee, where he
now was, as is clear from the foregoing chapter, and from what follows in this, Luk_
8:26 and besides, it was by the sea of Galilee that he delivered the following parable
concerning the sower; see Mat_13:1
preaching, and showing the glad tidings of the kingdom of God; of the
Gospel dispensation, which was now taking place, and had been long expected;
publishing the doctrines and mysteries of it, such as free and full remission of sins for
his own sake, justification by his righteousness, acceptance in him the beloved Son of
God, and complete salvation by him as the Saviour of his people, than which nothing
could be more welcome news, or better tidings; pointing out the ordinances of that
dispensation, and showing who were the proper subjects of them, and directing and
encouraging such to submit unto them; as also signifying what the kingdom of grace
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lies in, not in meats and drinks, or any outward things, but in inward holiness, peace,
and joy; and what is a meetness for entrance into the kingdom of glory, namely,
regenerating grace; and what gives a right unto it, even a better righteousness than
that of the Scribes and Pharisees, and which was no other than his own:
and the twelve were with him; the twelve apostles, whom Christ had chose, and
ordained as such: these attended him wherever he went, that they might be witnesses
of his miracles, and learn his doctrines; that so they might be thoroughly furnished
for their future ministry, both in Judea, and among the Gentiles.
HENRY, "
We are here told,
I. What Christ made the constant business of his life - it was preaching; in that
work he was indefatigable, and went about doing good (Luk_8:1), afterward - en tō
kathexēs - ordine, in the proper time or method. Christ took his work before him and
went about it regularly. He observed a series or order of business, so that the end of
one good work was the beginning of another. Now observe here, 1. Where he
preached: He went about - diōdeue - peragrabat. He was an itinerant preacher, did
not confine himself to one place, but diffused the beams of his light. Circumibat - He
went his circuit, as a judge, having found his preaching perhaps most acceptable
where it was new. He went about through every city, that none might plead
ignorance. Hereby he set an example to his disciples; they must traverse the nations
of the earth, as he did the cities of Israel. Nor did he confine himself to the cities, but
went into the villages, among the plain country-people, to preach to the inhabitants
of the villages, Jdg_5:11. 2. What he preached: He showed the glad tidings of the
kingdom of God, that it was now to be set up among them. Tidings of the kingdom of
God are glad tidings, and those Jesus Christ came to bring; to tell the children of
men that God was willing to take all those under his protection that were willing to
return to their allegiance. It was glad tidings to the world that there was hope of its
being reformed and reconciled. 3. Who were his attendants: The twelve were with
him, not to preach if he were present, but to learn from him what and how to preach
hereafter, and, if occasion were, to be sent to places where he could not go. Happy
were these his servants that heard his wisdom.
JAMISON, "Luk_8:1-3. A Galilean circuit, with the twelve and certain
ministering women. (In Luke only).
went — traveled, made a progress.
throughout every city and village — through town and village.
preaching, etc. — the Prince of itinerant preachers scattering far and wide the
seed of the Kingdom.
CALVIN, "What I have here introduced from Luke belongs, perhaps, to another
time; but I saw no necessity for separating what he has placed in immediate
connection. First, he says that the twelve apostles preached the kingdom of God
along with Christ; from which we infer that, though the ordinary office of
teaching had not yet been committed to them, they constantly attended as
heralds to procure an audience for their Master; and, therefore, though they
held an inferior rank, they are said to have been Christ’s assistants. Next, he
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adds, that among those who accompanied Christ were certain women, who had
been cured of evil spirits and diseases, such as Mary Magdalene, who had been
tormented by seven devils To be associated with such persons might be thought
dishonorable; for what could be more unworthy of the Son of God than to lead
about with him women who were marked with infamy? But this enables us more
clearly to perceive that the crimes with which we were loaded before we believed,
are so far from diminishing the glory of Christ, that they tend rather to raise it to
a higher pitch. And, certainly, it is not said, that the Church which he elected
was found by him to be without spot and blemish, but that he cleansed it with his
blood, and made it pure and fair.
The wretched and disgraceful condition of those women, now that they had been
delivered from it, redounded greatly to the glory of Christ, by holding out public
manifestations of his power and grace. At the same time, Luke applauds their
gratitude in following their Deliverer, and disregarding the ridicule of the world.
(174) Beyond all question, they were pointed at with the finger on every side, and
the presence of Christ served for a platform to exhibit them; but they do not
refuse to have their own shame made generally known, provided that the grace
of Christ be not concealed. On the contrary, they willingly endure to be
humbled, in order to become a mirror, by which he may be illustriously
displayed.
In Mary, the boundless goodness of Christ was displayed in an astonishing
manner. A woman, who had been possessed by seven devils, and might be said to
have been the meanest slave of Satan, was not merely honored to be his disciple,
but admitted to enjoy his society. Luke adds the surname Magdalene, to
distinguish her from the sister of Martha, and other persons of the name of
Mary, who are mentioned in other passages, (John 11:1.)
BENSON, ". And it came to pass afterward — Probably the day after he had
dined with Simon; or, as the expression, εν τω καθεξης, may be understood to
imply, in the order of his work; for he went through it regularly, and the end of
one good work was with him the beginning of another; he went throughout every
city and village — Namely, in those parts, preaching and showing, &c. —
κηρυσσων και ευαγγελιζομενος, proclaiming, and evangelizing, or publishing;
the glad tidings of the kingdom of God — The kingdom which he was now about
to erect among mankind: or, the glad tidings of his reconcileableness to men, of
the necessity of reformation, and of the acceptableness of repentance, even in the
chief of sinners. And the twelve were with him — As he thought it proper they
should be for some time, that they might be further instructed for their
important work, and that their having been thus publicly seen in his train might
promote their reception, when they afterward came to any of these places by
themselves.
COFFMAN, "In this chapter, there is a unique glance at Jesus' ministry,
disclosing certain women as financial backers of his ministry (Luke 8:1-3),
followed by events common to the other of the holy Gospels: the parable of the
sower (Luke 8:4-15), lessons from the lamp (Luke 8:16-18), spiritual kinship
more important than fleshly kinship (Luke 8:19-21), stilling the tempest (Luke
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8:22-25), the Gerasene demoniacs (Luke 8:26-39), the raising of Jairus' daughter
and the included wonder of healing the woman with an issue of blood (Luke
8:40-56).
CERTAIN WOMEN WHO HELPED JESUS
And it came to pass soon afterwards, that he went about through the cities and
villages, preaching and bringing the good tidings of the kingdom of God, and
with him the twelve, and certain women who had been healed of evil spirits and
infirmities: Mary that was called Magdalene, from whom seven demons had
gone out, and Joanna the wife of Chuza, Herod's steward, and Susanna, and
many others, who ministered unto them of their substance. (Luke 8:1-3)
Only Luke gives this glimpse of the part women played in supporting the
ministry of Jesus. This must not be thought of as a small group. There were
"many others" besides the three mentioned. These faithful women, from their
own resources, ministered unto Christ and the Twelve.
Mary Magdalene ... This means that Mary came from the town of Magdala,
thought to be the same place as Magadan on the west side of the sea of Galilee,
today called El-Mejael and consisting of some twenty residences, and pointed out
as the traditional home of Mary Magdalene. It is built on the water's edge at the
southeast extremity of the sea of Galilee.[1]
"There is not the least bit of evidence, either here or elsewhere in the New
Testament, that Mary Magdalene was an immoral woman."[2] The sevenfold
demon possession and the serious physical or mental condition that accompanied
such a condition do not suggest immorality; nor can the fact of her being
included in this remarkable group of women who were permitted to accompany
the Lord and the Twelve be reconciled with the allegation that this woman had
been a prostitute. As Adam Clarke said:
There is a marvelous propensity in some commentators to make some of the
women in scripture appear as women of fame. The opinion that Mary
Magdalene was a prostitute is a vile slander.[3]
There are seven Marys mentioned in the New Testament,[4] but this was one of
the most signally honored. She was the first person to whom Jesus appeared
after the resurrection and was entrusted with the announcement that Christ
would ascend into heaven.
Joanna ... and Susanna ... Nothing is known of these ladies, except what is said
here. Joanna, whose husband was Herod's steward, may have been wealthy; and
it must be assumed that Chuza himself was friendly to Jesus, perhaps a disciple,
indicating that the court of Herod Antipas contained followers of the Lord Jesus.
Preaching and bringing the good tidings ... It is not enough merely to preach the
kingdom of God; it must also be "brought" in the lives of its adherents. The
glory of Jesus was double in that his marvelous words were always illustrated
and made actual by his holy life.
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[1] F. N. Peloubet, A Dictionary of the Bible (Philadelphia: The John C. Winston
Company, 1925), p. 379.
[2] Charles L. Childers, Beacon Bible Commentary (Kansas City, Missouri:
Beacon Hill Press, 1964), 489,
[3] Adam Clarke, Commentary on the Whole Bible (New York: Carlton and
Porter, 1829), Vol. V, p. 417.
[4] William P. Barker, Everyone in the Bible (Old Tappan, New Jersey: Fleming
H. Revell Company, 1966), p. 229.
COKE, "Luke 8:1. And it came to pass afterward— Εν τω καθεξης ; that is, The
day after our Lord dined with Simon,—he and his twelve apostles departed from
Capernaum with an intention to go up to Jerusalem to the passover. He did not,
however, keep the direct road; he set out early, and preached in many towns and
villages by the way, the glad tidings of the kingdom of God, that is, the joyful
tidings of God's reconcileableness to man, of the necessity of regeneration, and of
the acceptableness of repentance and faith even in the chief of sinners. His going
through the cities and villages to preach, are the terms made use of by the
evangelists, when they describe our Lord's departure from Capernaum;
therefore, as it is used on this occasion, it is highly probable that Simon the
Pharisee, with whom our Lord dined the day before, lived in Capernaum: and as
this latter gave him an invitation immediately after he had finished his discourse
occasioned by the Baptist's message, Jesus must have been in Capernaum, or
near it, when that message came to him.
BURKITT, "Observe, here, the great work and business, which not only the
apostles, but Christ himself was engaged in, and employed about, namely,
preaching the gospel, those glad tidings of salvation to a lost world.
Where note, that Christ himself labored in this work of public preaching; he did
not send forth his apostles as his curates to work and sweat in the vineyard,
while he himself took his ease at home; but he accompanies them himself, yea, he
goes before them himself in this great and excellent work: Jesus went preaching
the glad tidings of the gospel, and the twelve were with him.
Learn thence, that preaching of the gospel is a great and necessary work,
incumbent upon all the ministers of Christ, let their dignity and pre-eminence in
the church be what it will. Surely none of the servants are above their Lord and
Master! Did he labor in the word and doctrine?
Observe, 2. The places where Christ and his apostles preached, not only in the
populous cities, but in the poor country villages: They went through every city
and village preaching the gospel. Some will preach the gospel, provided they may
preach at court, or in the capital cities of the nation; but the poor country
villages are overlooked by them.
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Our Saviour and his apostles were not of this mind: 'tis true, they were itinerary
preachers, we are settled; but be the place never so mean and obscure, and the
people never so rude and barbarous, we must not think it beneath the greatest of
us to exercise our ministry there, if God calls us thither: Christ went through the
villages, as well as cities, preaching
C.ONSTABLE, "1. The companions and supporters of Jesus 8:1-3
Luke's account stresses that concern for the multitudes motivated Jesus' mission.
Mark, on the other hand, presented opposition from the Jewish religious leaders
as a reason for His activities. Matthew stressed Jesus' desire to present Himself
as the Messiah to the Jews. All these were factors that directed Jesus in His
ministry.
PETT, "Verses 1-3
‘And it came about soon afterwards, that he went about through cities and
villages, preaching and bringing the good tidings of the Kingly Rule of God, and
with him 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 Chuza, Herod’s steward, and Susanna, and
many others, who ministered to them of their substance.’
Following on the previous successes Jesus continued going through the towns
and villages of Galilee proclaiming the Good News of the presence of the Kingly
Rule of God, and with Him went His ‘army’, the twelve Apostles and a group of
influential women who helped to provide sustenance. These last had experienced
His healing power and in their love and gratitude followed Him, ministering to
Him and His disciples. It was in fact quite common for women to support Rabbis
materially, indeed sometimes to the point of bankruptcy. Jesus Himself criticised
the Rabbis for ‘devouring widow’s houses’ (Luke 20:47). How much more then
would wealthy women support One Who had done them so much good. But it
would have been unusual for them to follow them continually. These women
were equally ‘disciples’ with the men, but they would stay, and camp together,
separate from the men.
Note that this description of the women disciples follows immediately after the
incident of the sinful woman whose love for Him has also been spoken of. Luke
wants to avoid any slur on Jesus as a result of someone suggesting that only
women of a certain type came to Him. He indicates here that even the highest
and most reputable in society followed Him. It is also contrasts in the chiasmus
which follows with the mother love of Mary. That love was in contrast to this and
was a hindrance to His ministry, although it should not have been. But here with
Him were His spiritual ‘mother, sisters and brothers’ who helped Him all the
way.
There seems to be no thought that the women should give away all their wealth.
Women in those days could not support themselves as men could, nor did they
have the freedom that men had. A woman could not just ‘enter into a city and
there abide’. She had to be careful not to give a wrong impression of herself.
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No doubt there were other disciples with them also. Some would follow Him on
and off depending on when they could get free time, and there may have been
others with Him permanently, but if so they are not mentioned here (but
compare the seventy later on), although verse 62 would suggest that it was so.
‘Mary who was called Magdalene, from whom seven demons had gone out, and
Joanna the wife of Chuza, Herod’s steward, and Susanna, and many others.’
Both Mary and Joanna are mentioned in Luke 24:10 as having seen the empty
tomb, they thus appear to have remained with Him through much of His
ministry. Joanna had moved in the highest circles, but she had chosen the better
part. There are no grounds for thinking that Mary had been a prostitute or a
particularly evil woman. Possession by multiple evil spirits was not unusual
(compare Luke 11:26). But it may suggest that she had once been a medium and
had delved deep in the occult. The mention of ‘seven’ (completeness in the realm
of the spirit) probably indicates a severe case of complete control (compare
‘legion’ - Luke 8:30). She had clearly been a deeply troubled woman, and was a
continual testimony to the power of Jesus to save. We know nothing further
about Susanna, but she was apparently prominent, probably famed for her
works of compassion (compare Acts 9:36; Romans 16:1; 1 Timothy 5:10). But
later traditions concerning all these were probably based on mere speculation
and wishful thinking.
PETT, "Jesus Proclaims the Parables of the Kingly Rule of God (8:1-18).
Having commenced this part section with the new Law of the Kingly Rule of God
(Luke 6:20-49), and having in various ways revealed the advance of that Kingly
Rule over Gentiles (Luke 7:1-10), over death (Luke 7:11-17), over disease and
evil spirits (Luke 7:18-23), as an advance on the work of John the Baptiser (Luke
7:24-35), and over the outcasts of Israel (Luke 7:36-50), Luke closes this it with
the proclamation of the advance of the Kingly Rule of God through the word, in
parables.
This passage may be analysed as follows:
a He went about through cities and villages, preaching and bringing the good
tidings of the Kingly Rule of God, and with him 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, and Susanna, and many others, who ministered to
them of their substance. (Luke 8:2-3).
b And when a great crowd came together, and those of every city resorted to
him, he spoke by a parable: ‘The sower went forth to sow his seed, and as he
sowed, some fell by the way side, and it was trodden under foot, and the birds of
the heaven devoured it. And other fell on the rock, and as soon as it grew, it
withered away, because it had no moisture. And other fell amidst the thorns, and
the thorns grew with it, and choked it. And other fell into the good ground, and
grew, and brought forth fruit a hundredfold. As He said these things, He cried,
“He who has ears to hear, let him hear.” And His disciples asked Him what this
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parable might be (Luke 8:8 b-9).
c And He said, To you it is given to know the mysteries of the Kingly Rule of
God, but to the rest in parables, that seeing they may not see, and hearing they
may not understand (Luke 8:10).
d Now the parable is this: The seed is the word of God (Luke 8:11).
e And those by the way side are those who have heard. Then comes the Devil,
and takes away the word from their heart, that they may not believe and be
saved (Luke 8:12).
f And those on the rock are they who, when they have heard, receive the word
with joy, and these have no root, who for a while believe, and in time of
temptation fall away (Luke 8:13).
e And that which fell among the thorns, these are they who have heard, and as
they go on their way they are choked with cares and riches and pleasures of this
life, and bring no fruit to perfection (Luke 8:14).
d And that in the good ground, these are such as in an honest and good heart,
having heard the word, hold it fast, and bring forth fruit with patience (Luke
8:15).
c And no man, when he has lighted a lamp, covers it with a vessel, or puts it
under a bed, but he puts it on a stand, that those who enter in may see the light,
for nothing is hid, that shall not be made manifest, nor anything secret, that shall
not be known and come to light (Luke 8:16-17).
b Take heed therefore how you hear, for whoever has, to him shall be given, and
whoever has not, from him shall be taken away even that which he thinks that he
has (Luke 8:18).
a And there came to him his mother and brethren, and they could not come at
him for the crowd. And it was told him, “Your mother and your brethren are
standing outside, desiring to see you, but he answered and said to them, “My
mother and my brethren are these who hear the word of God, and do it” (Luke
8:19-21)
In ‘a’ the proclamation is made of the Kingly Rule of God and with him are the
twelve and certain women who are within that Kingly Rule, and in the parallel
His brothers and mother are not with Him and are not within that Kingly Rule.
In ‘b’ the sower sows the seed and the one who has ears to hear must hear, and in
the parallel they are to take heed how they hear lest they lose what they have. In
‘c’ the disciples are given the secrets of the Kingly Rule of God, and in the
parallel what is hidden is to be made manifest. In ‘d’ the seed sown is the word
and in the parallel the word produces fruit. In ‘e’ the Devil takes away the word
from men’s hearts and in the parallel the word is choked in their hearts. Central
in ‘e’ is the word that flourishes but then withers because it has no root. The
main part of the parable is stressing not the final harvest but the dangers of not
receiving the word correctly.
It should be noted that Luke 8:19-21 are incorporated by Luke in the chiasmus
in order to balance it, and in order to draw out its connection with the parable of
the sower. His family were perfect examples of hardened ground, in contrast
with those in Luke 8:1-3. But it will also be used to open to following chiasmus
because of its contrast with the glory of the Messiah yet to be revealed. While this
double use is unusual, there are similar examples of overlapping chiasmi
elsewhere in the Scriptures.
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BI, 'He went throughout every city and village, preaching
Village preaching
I.
WE HAVE HERE THE SUBJECT OF OUR LORD’S MINISTRY—“the glad tidings of
the kingdom of God.” In these words there is a manifest allusion to the predictions in
which the prophets foretold the dispensation of grace and truth by Jesus Christ. The
Greek word translated “kingdom” is of a more extensive meaning than the English
one by which it is rendered, being equally adapted to express both the terms “reign”
and “kingdom.” The first relates to the time or duration of the sovereignty, the
second to the place or country over which it extends. Yet although it is much oftener
the time than the place that is alluded to in the Gospels, it is never in our common
version translated “reign,” but always “kingdom.” The expression is thereby often
rendered obscure and awkward, as for instance, when motion is applied to a
kingdom; when it is spoken of as coming, approaching, being near at hand, and the
like. The word is rightly translated “kingdom” when it refers to the state of perfect
felicity to be enjoyed in the world to come; but it is not always thus rendered with the
same propriety when it relates to the reign of Christ, by His truth and Spirit upon
earth. If, therefore, it be asked, when did the reign of heaven properly begin? we
answer, When that prediction in the Psalms was fulfilled—“Thou hast ascended up
on high, Thou hast led captivity captive; Thou hast received gifts for men; yea, for the
rebellious also, that the Lord God (the Holy Spirit) might dwell amongst them.” To a
limited extent Jesus reigned before His ascension. He pardoned sins, promulgated
laws, and brought very many under the dominion of His truth and grace. But the
plenitude of the Holy Spirit’s miraculous gifts and sanctifying influences was
reserved till Christ was glorified, to grace His inauguration as King of Zion; as
monarchs when they are crowned, although they may have reigned some time before,
on that great occasion bestow favours on their subjects, and elevate sonic to
distinctions and honours.
II. WE NOW PROCEED TO CONSIDER THE SCENE OF OUR LORD’S MINISTRY.
He preached in Judaea, and Samaria; in Jerusalem, in Sychar; but His time was
chiefly spent in the towns and villages of Galilee—a distant and despised province,
which the inhabitants of Jerusalem and Judaea regarded with such contempt that it
was asked, “ Can any good thing come out of Nazareth?” One would think that had
our Saviour intended that secular princes should rule in His Church, that the head of
the State should by virtue of His office be also the head of the Church within His
dominions, instead of spending so much of His time in Galilee, He would have
converted Herod, and given him authority to settle all matters of doctrine and
discipline for His subjects.
1. We have fully revealed to us and in our possession that truth by which Christ
reigns, and accomplishes His gracious purposes. No new, additional revelation
will be granted to the end of time.
2. We have Christ, enthroned in universal dominion, full of grace and power,
present by His Spirit, with all His faithful servants, to make His truth effectual in
the accomplishment of the purposes of eternal mercy. (Essex Congregational
Remembrancer.)
Preaching everywhere
Three “commercials” entered the railway carriage at C, and it was not long before all
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in the compartment were in conversation, Being one of the number, I took my part in
the discussions which were held upon various topics. As per usual, the weather was
commented upon, the state of Ireland, and the dulness of trade. This last subject
seemed to be the most fruitful, for each traveller had his own tale to tell. As the
different towns were mentioned which were the markets for the goods “travelled in”
by the three gentlemen, I mentioned various incidents in connection with most of
them, and through constantly visiting these places displayed some acquaintance with
nearly every one spoken of by the “commercials”; until one of them said, “Are you on
the road?” “Yes,” said I, “I have been on the road ever since I was nine years old.” All
looked surprised, and then another made the remark, “That was rather early to begin
such a rough life!” This produced the following reply upon my part: “Oh, there is
nothing like starting young—a good beginning is half the race.” “May I ask what you
travel for?” inquired a third. “I am on the road to heaven, and I travel for my Master;
preaching everywhere for the salvation of souls.” (T. Spurgeon.)
2 and also some women who had been cured of
evil spirits and diseases: Mary (called
Magdalene) from whom seven demons had
come out;
BARNES, "Infirmities - Sickness.
Mary called Magdalene - So called from “Magdula,” the place of her residence.
It was situated on the Sea of Galilee, south of Capernaum. To this place Jesus retired
after feeding the 4,000. See the notes at Mat_15:39.
Out of whom went - By the power of Jesus.
Seven devils - The word “seven” is often used for an indefinite number, and
“may” signify merely “many” devils. The expression is used to signify that she was
grievously tormented, and rendered, doubtless, insane by the power of evil spirits.
See the notes at Mat_4:24. It has been commonly supposed that Mary Magdalene
was a woman of abandoned character, but of this there is not the least evidence. All
that we know of her is that she was formerly grievously afflicted by the presence of
those evil spirits, that she was perfectly cured by Jesus, and that afterward she
became one of his most faithful and humble followers. She was at his crucifixion
Joh_19:25 and burial Mar_15:47, and she was among those who had prepared the
materials to embalm him Mar_16:1, and who first went to the sepulchre after the
resurrection; and what is particularly interesting in her history, she was the first to
whom the risen Redeemer appeared Mar_16:9, and his conversation with her is
exceeded in interest and pathos by no passage of history, sacred or profane, Joh_
20:11-18.
CLARKE, "Out of whom went seven devils - Who had been possessed in a
most extraordinary manner; probably a case of inveterate lunacy, brought on by the
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influence of evil spirits. The number seven may here express the superlative degree.
Mary Magdalene is commonly thought to have been a prostitute before she came to
the knowledge of Christ, and then to have been a remarkable penitent. So historians
and painters represent her: but neither from this passage, nor from any other of the
New Testament, can such a supposition be legitimately drawn. She is here
represented as one who had been possessed with seven demons; and as one among
other women who had been healed by Christ of evil (or wicked) spirits and
infirmities. As well might Joanna and Susanna, mentioned Luk_8:3, come in for a
share of the censure as this Mary Magdalene; for they seem to have been
dispossessed likewise by Jesus, according to St. Luke’s account of them. They had all
had infirmities, of what sort it is not said, and those infirmities were occasioned by
evil spirits within them; and Jesus had healed them all: but Mary Magdalene, by her
behavior, and constant attendance on Jesus in his life-time, at his crucifixion, and at
his grave, seems to have exceeded all the other women in duty and respect to his
person. Bishop Pearce.
There is a marvellous propensity in commentators to make some of the women
mentioned in the Sacred Writings appear as women of ill fame; therefore Rahab must
be a harlot; and Mary Magdalene, a prostitute: and yet nothing of the kind can be
proved either in the former or in the latter case; nor in that mentioned Luk_7:36,
etc., where see the notes. Poor Mary Magdalene is made the patroness of penitent
prostitutes, both by Papists and Protestants; and to the scandal of her name, and the
reproach of the Gospel, houses fitted up for the reception of such are termed
Magdalene hospitals! and the persons themselves Magdalenes! There is not only no
proof that this person was such as commentators represent her, but there is the
strongest presumptive proof against it: for, if she ever had been such, it would have
been contrary to every rule of prudence, and every dictate of wisdom, for Christ and
his apostles to have permitted such a person to associate with them, however fully
she might have been converted to God, and however exemplary her life, at that time,
might have been. As the world, who had seen her conduct, and knew her character,
(had she been such as is insinuated), could not see the inward change, and as they
sought to overwhelm Christ and his disciples with obloquy and reproach on every
occasion, they would certainly have availed themselves of so favorable an opportunity
to subject the character and ministry of Christ to the blackest censure, had he
permitted even a converted prostitute to minister to him and his disciples. They were
ready enough to say that he was the friend of publicans and sinners, because he
conversed with them in order to instruct and save their souls; but they could never
say he was a friend of prostitutes, because it does not appear that such persons ever
came to Christ; or that he, in the way of his ministry, ever went to them. I conclude
therefore that the common opinion is a vile slander on the character of one of the
best women mentioned in the Gospel of God; and a reproach cast on the character
and conduct of Christ and his disciples. From the whole account of Mary Magdalene,
it is highly probable that she was a person of great respectability in that place; such a
person as the wife of Chuza, Herod’s steward, could associate with, and a person on
whose conduct or character the calumniating Jews could cast no aspersions.
GILL, "And certain women which had been healed of evil spirits,.... Of
devils, who had possessed them, and were healed by Christ, dispossessing them; See
Gill on Luk_7:21.
and infirmities: various diseases of body: some were dispossessed of devils, and
others freed from bodily disorders; of the first sort was
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Mary Magdalene, out of whom went seven devils: by the order of Christ, for
he cast them out, Mar_16:9 and which shows, that this is to be understood, in a
literal sense, of devils, and the dispossession of them by Christ; and not in a
figurative sense, of vices, and the expulsion of them by the power of divine grace; for
this same phrase is used where real dispossessions are intended: nor need it be
thought strange that seven devils should be in one person, when, in this same
chapter, we read of a legion in one man, and which also Christ cast out, Luk_8:30.
This woman seems to be a different person from her spoken of in the latter part of
the preceding chapter, seeing this looks as if it was the first time of her being taken
notice of by this evangelist, and is described by a different character. She is called
"Magdalene", to distinguish her from others of the same name; the reason of which
See Gill on Mat_27:56. She is said (d) to be a widow, and so not being bound to an
husband, was at leisure to follow Christ.
HENRY, "II. Whence he had the necessary supports of life: He lived upon the
kindness of his friends. There were certain women, who frequently attended his
ministry, that ministered to him of their substance, Luk_8:2, Luk_8:3. Some of them
are named; but there were many others, who were zealously affected to the doctrine
of Christ, and thought themselves bound in justice to encourage it, having
themselves found benefit, and in charity, hoping that many others might find benefit
by it too.
1. They were such, for the most part, as had been Christ's patients, and were the
monuments of his power and mercy; they had been healed by him of evil spirits and
infirmities. Some of them had been troubled in mind, had been melancholy, others of
them afflicted in body, and he had been to them a powerful healer. He is the
physician both of body and soul, and those who have been healed by him ought to
study what they shall render to him. We are bound in interest to attend him, that we
may be ready to apply ourselves to him for help in case of a relapse; and we are
bound in gratitude to serve him and his gospel, who hath saved us, and saved us by
it.
2. One of them was Mary Magdalene, out of whom had been cast seven devils; a
certain number for an uncertain. Some think that she was one that had been very
wicked, and then we may suppose her to be the woman that was a sinner mentioned
just before, Luk_7:37. Dr. Lightfoot, finding in some of the Talmudists' writings that
Mary Magdalene signified Mary the plaiter of hair, thinks it applicable to her, she
having been noted, in the days of her iniquity and infamy, for that plaiting of hair
which is opposed to modest apparel, 1Ti_2:9. But, though she had been an
immodest woman, upon her repentance and reformation she found mercy, and
became a zealous disciple of Christ. Note, The greatest of sinners must not despair of
pardon; and the worse any have been before their conversion the more they should
study to do for Christ after. Or, rather, she was one that had been very melancholy,
and then, probably, it was Mary the sister of Lazarus, who was a woman of a
sorrowful spirit, who might have been originally of Magdala, but removed to
Bethany. This Mary Magdalene was attending on Christ's cross and his sepulchre,
and, if she was not Mary the sister of Lazarus, either that particular friend and
favourite of Christ's did not attend then, or the evangelists did not take notice of her,
neither of which we can suppose; thus Dr. Lightfoot argues. Yet there is this to be
objected against it that Mary Magdalene is reckoned among the women that
followed Jesus from Galilee (Mat_27:55, Mat_27:56); whereas Mary the sister of
Lazarus had her residence in Bethany.
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JAMISON, "certain women ... healed, etc. — on whom He had the double
claim of having brought healing to their bodies and new life to their souls. Drawn to
Him by an attraction more than magnetic, they accompany Him on this tour as His
almoners - ministering unto Him of their substance. Blessed Savior! It melts us to
see Thee living upon the love of Thy ransomed people. That they bring Thee their
poor offerings we wonder not. Thou hast sown unto them spiritual things, and they
think it, as well they might, a small thing that Thou shouldst reap their material
things (1Co_9:11). But dost Thou take it at their hand, and subsist upon it? “Oh, the
depth of the riches” (Rom_11:33) - of this poverty of His!
Mary Magdalene — that is, probably, of Magdala (on which see Mat_15:39; see
on Mar_8:10).
went — rather, “had gone.”
seven devils — (Mar_16:9). It is a great wrong to this honored woman to identify
her with the once profligate woman of Luk_7:37, and to call all such penitents
Magdalenes. The mistake has arisen from confounding unhappy demoniacal
possession with the conscious entertainment of diabolic impurity, or supposing the
one to have been afflicted as a punishment for the other - for which there is not the
least scriptural ground.
BENSON, "Luke 8:2-3. And certain women — There were also some women
with him; the monuments of his power and mercy, for they had been healed of
evil spirits and infirmities — Some of them had been troubled in mind, and in a
state of melancholy, through the influence of evil spirits, and others of them
afflicted in body in different respects, and he had healed them all, and thereby
had shown himself to be the physician of both soul and body. Mary, called
Magdalene — Doubtless from ΄αγδαλα, the place of her residence, which was a
town in Galilee beyond Jordan. Matthew 15:39. She seems to have been a woman
of high station and opulent fortune; being mentioned by Luke here even before
Joanna, the wife of so great a man as Herod’s steward. Besides, the other
evangelists, when they have occasion to speak of our Lord’s female friends,
commonly assign the first place to Mary Magdalene. Susanna also seems to have
been a person of some considerable rank and circumstances in life, as were
probably most of the others here referred to. These pious women, deeply sensible
of the obligations which they were under to Jesus, for the deliverances he had
wrought out for them, and the great blessings which they had received through
his heavenly doctrine and holy example, were concerned to render unto him, in
some measure, according to the goodness which he had shown them; and
therefore ministered to his necessities. Mark, it must be observed, agrees with
Luke in the circumstance of our Lord’s being supported by the charity of his
friends. For, speaking of the women who were present at Christ’s crucifixion, he
says, Mark 15:41, that when Jesus was in Galilee, they followed him, and
ministered unto him of their substance. The evangelists nowhere else tell us in
what way our Lord and his apostles were supported.
COKE, "Luke 8:2. And certain women, &c.— Our Lord was accompanied in his
journey by certain pious women, who in all probability were going likewise to
the passover, and who supplied him with money, not on the present occasion
only, but as often as he stood in need of it. St. Mark, as well as St. Luke, relates
the circumstance of our Lord's being supported by the charity of his friends; for,
speaking of the women who were present at our Lord's crucifixion, he says, ch.
13

Mark 15:41 that when Jesus "was in Galilee, they followed him, and ministered
unto him of their substance." The evangelists no where else tell us in what way
our Lord and his apostles were supported. Of the number of those pious women
was Mary, called Magdalene, from Magdala, the place of her residence, as we
have observed on ch. Luke 7:37 a woman of the first rank in Judea, out of whom
our Lord had cast seven devils. But it will not seem strange that she is
represented as having been possessed by seven devils, when we recollect that we
have in this very chapter the account of a man who was possessed by a whole
legion. The reason why a woman of Joanna's quality had become an attendant
upon Christ, is assigned by St. Luke. She was one of those who had been
healedby him of evil spirits and infirmities, it is most probable that this wife of
Chuza was now a widow.
BURKITT, "Amongst the number of those that did accompany our Saviour and
his apostles, mention is here made of a certain woman, who had been healed by
Christ of evil spirits and infirmities; that is, of spiritual and corporeal diseases,
for the Jews were wont to call vices and evil habits by the name of devils, as the
devil of pride, the devil of malice, etc.
Now as concerning these women's following of Christ, and administering to him,
several circumstances are observable; as,
1. That women did make up a considerable number of Christ's followers, yes,
and of his apostles' followers too: The devout women not a few. Acts 17:4
And verily it is no disgrace or shame, but matter of glory, and cause of
thankfulness, if our ministry be attended by, and blest unto, the weaker sex. I
believe in many of our congregations, and at most of our communions, are found
two women for one man; God grant them knowledge answerable to their zeal,
and obedience proportionable to their devotion.
Observe, 2. One of these women that followed Christ was Joanna, the wife of
Herod's steward. What! One of Herod's family transplanted into Christ's
household!
Oh the freeness of the grace of God! Even in the worst societies and places God
has a number to stand up for his name, and bear witness to his truth: we read of
a Joseph in Pharaoh's court; of an Obadiah in Ahab's court; of a Daniel in
Nebuchadnezzar's court; of a church in Nero's house; and of a Joanna here in
bloody Herod's family, who had put John the Baptist to death.
Observe, 3. The holy courage and resolution of our Saviour's female followers.
No doubt they met with taunts and jeers, with scoffs and scorns enough, and
perhaps from their husbands too, of following the carpenter's son, and a few
fishermen: but this does not damp but inflame, their zeal.
The Holy Ghost acquaints us with several instances of masculine courage and
manly resolution in the women that followed Christ as his female disciples. At
our Saviour's trail, the women clave to him, when his disciples fed from him;
14

they accompanied him to his cross, they assisted at his funeral, they attended his
hearse to the grave, they watched his sepulchre, fearing neither the darkness of
the night nor the rudeness of the soldiers. These feeble women had more courage
than all the apostles.
Learn, that courage is the special and peculiar gift of God; and where he gives
courage, it s not in man to make afraid.
Observe, 4. The pious and charitable care of these holy women, to supply the
wants and outward necessities of our Saviour: They ministered unto him of their
substance.
Where note, 1. The great poverty of Christ: he lived upon the basket, he would
not honor the world so far as to have any part of it in his own hand, but was
beholden to others for what he ate and drank; yet must we not suppose that
either Christ or his apostles were common beggars, but it is probable there was a
bag or common purse amongst them, which upon occasion supplied their
necessities; and there were certain sisters, or Christian women as the learned Dr.
Hammond observes, who accompanied Christ and his apostles in their travels,
and provided necessaries for them, when they went up and down, preaching the
gospel.
Note also, 2. The condescending grace and humility of Christ; he was not
ashamed either of these women's following of him, or administering to him,
because of their former vicious course of life; it is not what we formerly were,
but what we now are, that Christ considers; it is a glory to him, to have great and
notorious sinners brought to a closure and compliance with him. The reproach is
not that they have been sinners, for Christ did not give himself for a people that
were pure and holy, without spot or wrinkle, but to make them so by his word
and Spirit, Ephesians 5:26 Christ is only ashamed of those that eat of his bread,
and lift up the heel against him.
CONSTABLE, "Luke's mention of the women in this section prepares for his
citing them as witnesses of Jesus' resurrection later (cf. Luke 23:49; Luke 23:55;
Luke 24:6; Luke 24:10; Acts 1:14). This is Luke's third recent reference to
women who benefited from Jesus' ministry to them, several of whom responded
by ministering to Him (cf. Luke 7:12-15; Luke 7:36-50). Their example provides
a positive example for female readers of Luke's Gospel.
". . . traveling around with a religious teacher conflicts strongly with traditional
female roles in Jewish society. [Note: Footnote 55: B. Witherington III, Women
in the Ministry of Jesus, p. 117.] Such behavior neglects a husband's rights and a
wife's responsibilities to her family. It would probably arouse suspicion of illicit
sexual relationships. In his later teaching Jesus will repeatedly tell his disciples
that his call requires a break with the family (Luke 9:57-62; Luke 12:51-53;
Luke 14:26; Luke 18:28-30). The last two of these passages speak of leaving
'house' and 'children,' which could apply to either a man or a woman, but these
statements are male-oriented in that they also speak of leaving 'wife' but not
husband. [Footnote 56:] However, Luke 12:53 indicates that the division in the
15

family caused by someone becoming a disciple will involve women as well as
men. [End of footnote.] Nevertheless, Luke 8:2-3 refers to women who have
evidently taken a drastic step of leaving home and family in order to share in the
wandering ministry of Jesus. The discipleship of women is conceived as radically
as for men-perhaps even more radically, since women of that time were very
closely bound to the family-involving a sharp break with social expectations and
normal responsibilities." [Note: Tannehill, 1:138.]
Many people have concluded that Mary Magdalene had been a prostitute.
However the text gives no warrant for this idea. It simply says that seven demons
had indwelt her. In other cases of demon possession in the Gospels the results
were typically mental disorders rather than immoral conduct. "Magdalene"
evidently refers to her hometown of Magdala (lit. the tower). It stood on the west
side of the Sea of Galilee, south of Gennesaret and north of Tiberius. Joanna was
present at Jesus' crucifixion and empty tomb (Luke 23:55-56; Luke 24:1; Luke
24:10). She is the first of Jesus' disciples identified as connected with Herod
Antipas' household. Chuza ("Little Pitcher") was evidently Herod's manager or
foreman, some high-ranking official in Herod's employ (cf. Matthew 20:8;
Galatians 4:2). He may or may not have been the royal official who came to Jesus
in Cana and requested that Jesus come to Capernaum to heal his son (John
4:46-53).
"It may be that the special knowledge of Herod and his court reflected in Lk.
came through him; he and his wife are no doubt named as well-known
personalities in the church and are evidence for the existence of Christian
disciples among the aristocracy." [Note: Marshall, The Gospel . . ., p. 317.]
Susanna ("Lily"), otherwise unknown to us, may also have been of special
interest to Luke's original readers. The support of these and other similar
unnamed disciples explains how Jesus was able to continue His ministry
financially. These women and probably some men provided money by giving
sacrificially out of love for what Jesus had done for them (cf. Luke 7:36-50). It
was apparently unusual for Jesus to have female followers (cf. John 4:27),
though this was more common in the Hellenistic world than in Palestine. [Note:
Liefeld, p. 905.]
BI, "And certain women
Mary of Magdala
This woman has “suffered much at the hand of many” commentators; preachers,
painters, and poets, ancient and modern.
It is high time to do something to remove the foul stain which has so long rested on
her fair fame. In the various notices of her history in the Gospels she exhibits” a
character as pure and as devoted from the very first as any in the Gospel pages—a
character not displaying merely the reflex action of a repentant spirit, but the faith
which worketh by love.” She was—
I. A GREAT SUFFERER HEALED BY CHRIST (Luk_8:2).
II. A GREAT MINISTRANT TO CHRIST (Luk_8:2-3; Mar_15:41).
III. A FAITHFUL ADHERENT TO CHRIST. She follows Him to the last, and is one
of the women who played such a prominent part in connection with the death, burial,
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and resurrection of the Saviour (Mar_15:40; Joh_19:25).
IV. A SINCERE MOURNER FOR CHRIST (cf. Mat_27:61; Mark Joh_20:1-2; Joh
20:11-18).
V. AN HONOURED MESSENGER OF CHRIST (Joh_20:17-18; Mar_16:10). (T. S.
Dickson, M. A.)
The ministry of women
We know very little about the women of this little group. Mary of Magdala has had a
very hard fate. The Scripture record of her is very sweet and beautiful. Demoniacal
possession was neither physical infirmity nor moral evil, however much it may have
simulated sometimes the one or the other. Then as to Joanna, the wife of Chuza,
Herod’s steward, old Church tradition tells us that she was the consort of the
nobleman whose son Christ healed at Capernaum. It does not seem very likely that
Herod’s steward would have been living in Capernaum, and the narrative before us
rather seems to show that she herself was the recipient of healing from His hands.
However that may be, Herod’s court was not exactly the place to look for Christian
disciples. But, you know, they of Caesar’s household surrounded with their love the
apostle whom Nero murdered, and it is by no means an uncommon experience that
the servants’ hall knows and loves Christ, whom the lord in the saloon does not care
about. And then as for Susanna, is it not a sweet fate to be known to all the world for
evermore by one line only, which tells of her service to her Master.
I. LOOK AT THE CENTRE FIGURE—THE PAUPER CHRIST—AS THE GREAT
PATTERN AND MOTIVE FOR US OF THE LOVE THAT BECOMES POOR.
1. The noblest life that was ever lived on earth was the life of a poor man, of one
who emptied Himself for our sakes.
2. Think of the love that stoops to be served. It is much to say, “The Son of Man
came not to be ministered unto, but to minister”; but I do not know that it is not
more to say that the Son of Man let this record be written, which tells us that
“ certain women ministered to Him of their substance.”
II. Look at the complement of this love—the love that stoops to be served, and that is
THE LOVE THAT DELIGHTS TO SERVE.
1. There is the foundation. “Certain women which had been healed of their
infirmities.” Ah! there you come to it. The consciousness of redemption is the one
master-touch that evokes the gratitude that aches to breathe itself in service.
2. Do we not minister to Him best when we do the thing that is nearest His heart,
and help Him most in the purpose of His life and death?
III. THE REMEMBRANCE AND RECORD OF THIS SERVICE. Just as a beam of
light enables us to see all the motes dancing up and down that lay in its path, so the
beam from Christ’s life shoots athwart the society of His age, and all those little
insignificant people come for a moment into the full lustre of the light. The eternity
of work done for Christ. How many deeds of faithful love and noble devotion are all
compressed into these words: “ Which ministered unto Him.” It is the old story of
how life shrinks, and shrinks, and shrinks in the record. How many acres of green
forest ferns in the long ago time went to make up a seam of coal as thick as a
sixpence? Still there is the record, compressed, indeed, but existent. And how many
names may drop out? Do you not think that these anonymous “many others which
ministered” were just as dear to Jesus Christ as Mary and Joanna and Susanna? How
17

strange it must be to those women now I So it will be to you all when you get up
yonder. We shall have to say, “Lord, when saw I Thee?” &c. He will put a meaning
and a majesty into it that we know nothing about at present. When we in our poor
love have poorly ministered unto Him, who in His great love greatly died for us, then
at the last the wonderful word will be fulfilled: “Verily I say unto you, He shall gird
Himself and make them to sit down to meat, and will come forth and serve them.” (A.
Maclaren, D. D.)
Self-devotion of women
The reckless rapture of self-forgetfulness, that which dominates and inspires persons
and nations, that which is sovereign over obstacle and difficulty, and peril and
resistance, it has belonged to woman’s heart from the beginning. In the early Pagan
time, in the Christian development, in missions and in martyrdoms, it has been
shown; in the mediaeval age as well as in our own time; in Harriet Newel and
Florence Nightingale; in Ann Haseltine as truly and as vividly as in any Hebrew
Hadassah or in any French Joan of Arc. You remember the Prussian women after the
battle of Jena, when Prussia seemed trampled into the bloody mire under the cannon
of Napoleon and the feet of the horses and men in his victorious armies. Prussian
women, never losing their courage, flung their ornaments of gold and jewellery into
the treasury of the State, taking back the simple cross of Berlin iron, which is now the
precious heirloom in so many Prussian families, bearing the inscription, “I have gold
for iron.” That is the glory of womanhood; that passion and self-forgetfulness, that
supreme self-devotion with which she flings herself into the championship of a cause
that is dear and sacred and trampled under foot. It is her crown of renown, it is her
staff of power. (Dr. Storrs.)
3 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.
BARNES, "Herod’s steward - Herod Antipas, who reigned in Galilee. He was a
son of Herod the Great. The word “steward” means one who has charge of the
domestic affairs of a family, to provide for it. This office was generally held by a
“slave” who was esteemed the most faithful, and was often conferred as a reward of
fidelity.
Ministered - Gave for his support.
Of their substance - Their property; their possessions. Christians then believed,
when they professed to follow Christ, that it was proper to give “all” up to him - their
property as well as their hearts; and the same thing is still required that is, to commit
all that we have to his disposal; to be willing to part with it for the promotion of his
glory, and to leave it when he calls us away from it.
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CLARKE, "Herod’s steward - Though the original word, επιτροπος, signifies
sometimes the inspector or overseer of a province, and sometimes a tutor of children,
yet here it seems to signify the overseer of Herod’s domestic affairs: the steward of
his household. Steward of the household was an office in the king’s palace by s. 24, of
Hen. VIII. The person is now entitled lord steward of the king’s household, and the
office is, I believe, more honorable and of more importance than when it was first
created. Junius derives the word from the Islandic stivardur, which is compounded of
stia, work, and vardur, a keeper, or overseer: hence our words, warder, warden, ward,
guard, guardian, etc. The Greek word in Hebrew letters is frequent in the rabbinical
writings, ‫,אפיטדופום‬ and signifies among them the deputy ruler of a province. See on
Luk_16:1 (note). In the Islandic version, it is forsionarmanns.
Unto him - Instead of αυτሩ, to him, meaning Christ, many of the best MSS. and
versions have αυτοις, to them, meaning both our Lord and the twelve apostles, see
Luk_8:1. This is unquestionably the true meaning.
Christ receives these assistances and ministrations, says pious Quesnel, -
1. To honor poverty by subjecting himself to it.
2. To humble himself in receiving from his creatures.
3. That he may teach the ministers of the Gospel to depend on the providence of
their heavenly Father.
4. To make way for the gratitude of those he had healed. And,
5. That he might not be burthensome to the poor to whom he went to preach.
GILL, "And Joanna, the wife of Chuza, Herod's steward,.... Joanna, or
Juchan, as the Syriac version calls her, was a name, among the Jews, for a woman, as
Jochanan, or John, was for a man. In the Talmud (e) we read of one Jochani, or
Joanni, the daughter of Retibi, the same name with this. Her husband's name was
Chuza. Dr. Lightfoot observes, from a Talmudic treatise (f), such a name in the
genealogy of Haman, who is called the son of Chuza; and Haman being an Edomite,
and this man being in the family of Herod, who was of that race, suggests it to be an
Idumean name. But in my edition of that treatise, Haman is not called the son of
Chuza, but ‫כיזא‬ ‫,בר‬ "the son of Ciza"; and besides, Chuza is a Jewish name, and the
name of a family of note among the Jews: hence we read (g) of R. Broka the Chuzite;
where the gloss is, "for he was", ‫חוזאי‬ ‫,מבי‬ "of the family of Chuzai". And elsewhere (h)
mention is made of two sons of Chuzai; and both the gloss, and Piske Harosh upon
the place, say, "they were Jews": so Abimi is said to be of the family of Chuzai, or the
Chuzites (i); and the same is said of R. Acha (k). This man, here mentioned, was
Herod's steward; a steward of Herod the "tetrarch", of Galilee. The Arabic version
calls him his "treasurer"; and the Vulgate Latin, and the Ethiopic versions, his
"procurator"; and some have thought him to be a deputy governor of the province
under him; but he seems rather to be a governor, or "chief of his house", as the Syriac
version renders it: he was one that presided in his family, and managed his domestic
19

affairs; was an overseer of them, as Joseph was in Potiphar's house; and the same
Greek word that is here used, is adopted by the Jews into their language, and used of
Joseph (l): and who moreover say (m),
"let not a man appoint a steward in his house; for if Potiphar had not appointed
Joseph, ‫,אפוטרופוס‬ "a steward" in his house, he had not come into that matter,''
of calumny and reproach. It was common for kings, princes, and great men, to have
such an officer in their families. We read (n) of a steward of king Agrippa's, who was
of this same family. The Persic version is very foreign to the purpose, making Chuza
to be "of the family of Herod". This man might be either dead, as some have
conjectured; or, if living, might be secretly a friend of Christ, and so willing that his
wife should follow him; or, if an enemy, such was her zeal for Christ, that she
cheerfully exposed herself to all his resentments; and chose rather meanness,
contempt, and persecution with Christ, and for his sake, than to enjoy all the
pleasures of Herod's court without him.
And Susannah; this also was a name for a woman with the, Jews, as appears from
the history of one of this name with them, which stands among the apocryphal
writings. She, as well as Joanna, and perhaps also Mary Magdalene, were rich, and
persons of substance, as well as note, as should seem by what follows: "and many
others"; that is, many other women; for the words, are of the feminine gender:
which ministered unto him of their substance; four ancient copies of Beza's,
and five of Stephens's, and the Syriac version read, "which ministered unto them";
that is, to Christ, and his disciples, as the Persic version expresses it. This shows the
gratitude of these women, who having received favours from Christ, both for their
souls and bodies, make returns to him out of their worldly substance, in a way of
thankfulness; and also the low estate of Christ, and his disciples, who stood in need
of such ministrations; and may be an instruction to the churches of Christ to take
care of their ministers, and to communicate in all good things to them, of whose
spiritual things they partake; and may be a direction to them to minister to them of
what is their own substance, and not another's; and to minister a proper part, and
not the whole, as these women ministered to Christ, and his apostles, of substance
which was their own, and that not all of it, but out of it.
HENRY, "3. Another of them was Joanna the wife of Chuza, Herod's steward.
She had been his wife (so some), but was now a widow, and left in good
circumstances. If she was now his wife, we have reason to think that her husband,
though preferred in Herod's court, had received the gospel, and was very willing that
his wife should be both a hearer of Christ and a contributor to him.
4. There were many of them that ministered to Christ of their substance. It was an
instance of the meanness of that condition to which our Saviour humbled himself
that he needed it, and of his great humility and condescension that he accepted it.
Though he was rich, yet for our sakes he became poor, and lived upon alms. Let none
say that they scorn to be beholden to the charity of their neighbours, when
Providence has brought them into straits; but let them ask and be thankful for it as a
favour. Christ would rather be beholden to his known friends for a maintenance for
himself and his disciples than be burdensome to strangers in the cities and villages
whither he came to preach. Note, It is the duty of those who are taught in the word to
communicate to them who teach them in all good things; and those who are herein
liberal and cheerful honour the Lord with their substance, and bring a blessing upon
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it.
JAMISON, "Joanna, wife of Chuza, Herod’s steward — If the steward of
such a godless, cruel, and licentious wretch as Herod Antipas (see on Mar_6:14, etc.)
differed greatly from himself, his post would be no easy or enviable one. That he was
a disciple of Christ is very improbable, though he might be favorably disposed
towards Him. But what we know not of him, and may fear he lacked, we are sure his
wife possessed. Healed either of “evil spirits” or of some one of the “infirmities” here
referred to - the ordinary diseases of humanity - she joins in the Savior's train of
grateful, clinging followers. Of “Susanna,” next mentioned, we know nothing but the
name, and that here only. But her services on this memorable occasion have
immortalized her name. “Wheresoever this gospel shall be preached throughout the
whole world, this also that she hath done,” in ministering to the Lord of her
substance on His Galilean tour, “shall be spoken of as a memorial of her” (Mar_
14:9).
many others — that is, many other healed women. What a train! and all
ministering unto Him of their substance, and He allowing them to do it and
subsisting upon it! “He who was the support of the spiritual life of His people
disdained not to be supported by them in the body. He was not ashamed to penetrate
so far into the depths of poverty as to live upon the alms of love. He only fed others
miraculously; for Himself, He lived upon the love of His people. He gave all things to
men, His brethren, and received all things from them, enjoying thereby the pure
blessing of love: which is then only perfect when it is at the same time both giving
and receiving. Who could invent such things as these? It was necessary to live in this
manner that it might be so recorded” [Olshausen].
CALVIN, "Luke 8:3.Joanna, the wife of Chuza It is uncertain whether or not
Luke intended his statement to be applied to those women in the same manner as
to Mary To me it appears probable that she is placed first in order, as a person
in whom Christ had given a signal display of his power; and that the wife of
Chuza, and Susanna, matrons of respectability and of spotless reputation, are
mentioned afterwards, because they had only been cured of ordinary diseases.
Those matrons being wealthy and of high rank, it reflects higher commendation
on their pious zeal, that they supply Christ’s expenses out of their own property,
and, not satisfied with so doing, leave the care of their household affairs, and
choose to follow him, attended by reproach and many other inconveniences,
through various and uncertain habitations, instead of living quietly and at ease
in their own houses. It is even possible, that Chuza, Herod’s steward, being too
like his master, was strongly opposed to what his wife did in this matter, but that
the pious woman overcame this opposition by the ardor and constancy of her
zeal.
MACLAREN, "THE MINISTRY OF WOMEN
The Evangelist Luke has preserved for us several incidents in our Lord’s life in which
women play a prominent part. It would not, I think, be difficult to bring that fact into
connection with the main characteristics of his Gospel, but at all events it is worth
observing that we owe to him those details, and the fact that the service of these
grateful women was permanent during the whole of our Lord’s wandering life after
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His leaving Galilee. An incidental reference to the fact is found in Matthew’s account
of the Crucifixion, but had it not been for Luke we should not have known the names
of two or three of them, nor should we have known how constantly they adhered to
Him. As to the women of the little group, we know very little about them. Mary of
Magdala has had a very hard fate. The Scripture record of her is very sweet and
beautiful. Delivered by Christ from that mysterious demoniacal possession, she
cleaves to Him, like a true woman, with all her heart. She is one of the little group
whose strong love, casting out all fear, nerved them to stand by the Cross when all
the men except the gentle Apostle of love, as he is called, were cowering in corners,
afraid of their lives, and she was one of the same group who would fain have
prolonged their ministry beyond His death, and who brought the sweet spices with
them in order to anoint Him, and it was she who came to the risen Lord with the
rapturous exclamation, ‘Rabboni, my Master.’ By strange misunderstanding of the
Gospel story, she has been identified with the woman who was a sinner in the
previous chapter in this book, and her fair fame has been blackened and her very
name taken as a designation of the class to which there is no reason whatever to
believe she belonged. Demoniacal possession was neither physical infirmity nor
moral evil, however much it may have simulated sometimes the one or the other.
Then as to Joanna the wife of Chuza, Herod’s steward, old Church tradition tells us
that she was the consort of the nobleman whose son Christ healed at Capernaum. It
does not seem very likely that Herod’s steward would have been living in Capernaum,
and the narrative before us rather seems to show that she herself was the recipient of
healing from His hands. However that may be, Herod’s court was not exactly the
place to look for Christian disciples, was it? But you know they of Caesar’s household
surrounded with their love the Apostle whom Nero murdered, and it is by no means
an uncommon experience that the servants’ hall knows and loves the Christ that the
lord in the saloon does not care about.
And then as for Susanna, is it not a sweet fate to be known to all the world for ever
more by one line only, which tells of her service to her Master?
So I will try to take out of these little incidents in our text some plain lessons about
this matter of Christian service and ministry to Christ, with which it seems to be so
full. It will apply to missionary work and all other sorts of work, and perhaps will
take us down to the bottom of it all, and show us the foundation on which it should
all rest.
Let me ask you for a moment to look with me first of all at the centre figure, as being
an illustration of-what shall I say? may I venture to use a rough word and say the
pauper Christ?-as the great Pattern and Motive for us, of the love that becomes poor.
We very often cover the life of our Lord with so much imaginative reverence that we
sometimes lose the hard angles of the facts of it. Now, I want you to realise it, and
you may put it into as modern English as you like, for it will help the vividness of the
conception, which is a simple, prosaic fact, that Jesus Christ was, in the broadest
meaning of the word, a pauper; not indeed with the sodden poverty that you can see
in our slums, but still in a very real sense of the word. He had not a thing that He
could call His own, and when He came to the end of His life there was nothing for His
executioners to gamble for except His one possession, the seamless robe. He is
hungry, and there is a fig-tree by the roadside, and He comes, expecting to get His
breakfast off that. He is tired, and He borrows a fishing-boat to lie down and sleep in.
He is thirsty, and He asks a woman of questionable character to give Him a draught
of water. He wants to preach a sermon about the bounds of ecclesiastical and civil
society, and He says, ‘Bring Me a penny.’ He has to be indebted to others for the
beast of burden on which He made His modest entry into Jerusalem, for the winding
sheet that wrapped Him, for the spices that would embalm Him, for the grave in
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which He lay. He was a pauper in a deeper sense of the word than His Apostle when
he said, ‘Having nothing, and yet possessing all things, as poor, and yet making many
rich.’ For let us remember that the great mystery of the Gospel system-the blending
together in one act and in one Person all the extremes of lowliness and of the
loftiness which go deep down into the very profundities of the Gospel, is all here
dramatised, as it were, and drawn into a picturesque form on the very surface; and
the same blending together of poverty and absolute love, which in its loftiest form is
the union in one Person of Godhead and of manhood, is here for us in this fact, that
all the dark cloud of poverty, if I may so say, is shot through with strange gleams of
light like sunshine caught and tangled in some cold, wet fog, so that whenever you
get some definite and strange mark of Christ’s poverty, you get lying beside it some
definite and strange mark of His absoluteness and His worth. For instance, take the
illustration I have already referred to-He borrows a fishing-boat and lies down,
weary, to sleep on the wooden pillow at the end of it; aye, but He rises and He says,
‘Peace, be still,’ and the waves fall. He borrows the upper room, and with a stranger’s
wine and another man’s bread He founds the covenant and the sacrament of His new
kingdom. He borrows a grave; aye, but He comes out of it, the Lord both of the dead
and of the living. And so we have to say, ‘Consider the grace of our Lord Jesus Christ,
who, though He was rich, yet for our sakes became poor, that we through His poverty
might become rich.’
The noblest life that was ever lived upon earth-I hope you and I think it is a great deal
more than that, but we all think it is that at any rate-the noblest life that was ever
lived upon earth was the life of a poor man. Remember that pure desires, holy
aspirations, noble purposes, and a life peopled with all the refinement and charities
that belong to the spirit, and that is ever conscious of the closest presence of God and
of the innate union with Him, is possible under such conditions, and so remember
that the pauper Christ is, at the least, the perfect Man.
But then what I more immediately intended was to ask you to take that central figure
with this external fact of His poverty, of the depth of His true inanition, the emptying
of Himself for our sakes, as being the great motive, and Oh! thank God that with all
humility, we may venture to say, the great Pattern to which you and I have to
conform. There is the reason why we say, ‘I love to speak His name,’ there is the true
measure of the devotion of the consecration and the self-surrender which He
requires. Christ gave all for us even to the uttermost circumference of external
possession, and standing in the midst of those for whose sakes He became poor, He
turns to them with a modest appeal when He says, ‘Minister unto Me, for I have
made Myself to need your ministrations for the sake of your redemption.’ So much,
then, for the first point which I would desire to urge upon you from this incident
before us.
Now, in the next place, and pursuing substantially the same course of thought, let me
suggest to you to look at the love-the love here that stoops to be served.
It is a familiar observation and a perfectly true one that we have no record of our
Lord’s ever having used miraculous power for the supply of His own wants, and the
reason for that, I suppose, is to be found not only in that principle of economy and
parsimony of miraculous energy, so that the supernatural in His life was ever pared
down to the narrowest possible limits, and inosculated immediately with the natural,
but it is also to be found in this-let me put it into very plain words-that Christ liked to
be helped and served by the people that He loved, and that Christ knew that they
liked it as well as He. It delighted Him, and He was quite sure that it delighted them.
You fathers and mothers know what it is when one of your little children comes, and
seeing you engaged about some occupation says, ‘Let me help you.’ The little hand
perhaps does not contribute much to the furtherance of your occupation. It may be
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rather an encumbrance than otherwise, but is not there a gladness in saying ‘Yes,
here, take this and do this little thing for me’? And do not we all know how maimed
and imperfect that love is which only gives, and how maimed and imperfect that love
is which only receives, so that there must be an assumption of both attitudes in all
true commerce of affection, and that same beautiful flashing backwards and forwards
from the two poles which makes the sweetness of our earthly love find its highest
example there in the heavens. There are the two mirrors facing each other, and they
reverberate rays from one polished surface to another, and so Christ loves and gives,
and Christ loves and takes, and His servants love and give, and His servants love and
take. Sometimes we are accustomed to speak of it as the highest sign of our Lord’s
true, deep conviction that He has given so much to us. It seems to me we may well
pause and hesitate whether the mightiness and the wonderfulness of His love to us
are shown more in that He gives everything to us, or in that He takes so much from
us. It is much to say, ‘The Son of man came not to be ministered unto but to
minister’; I do not know but that it is more to say that the Son of man let this record
be written: ‘Certain women also which ministered to Him of their substance.’ At all
events there it stands and for us. What although we have to come and say, ‘All that I
bring is Thine’; what then? Does a father like less to get a gift from his boy because he
gave him the shilling to buy it? And is there anything that diminishes the true
sweetness of our giving to Christ, and as we may believe the true sweetness to Him of
receiving it from us, because we have to herald all our offerings, all our love,
aspirations, desires, trust, conformity, practical service, substantial help, with the old
acknowledgment, ‘All things come of Thee, and of Thine own have we given Thee.’
Now, dear friends, all these principles which I have thus imperfectly touched upon as
to the necessity of the blending of the two sides in all true commerce of love, the
giving and bestowing the expression of the one affection in both hearts, all bears very
directly upon the more special work of Christian men in spreading the name of Christ
among those who do not know it. You get the same economy of power there that I
was speaking about. The supernatural is finished when the divine life is cast into the
world. ‘I am come to fling fire upon the earth,’ said He, ‘and oh, that it were already
kindled!’ There is the supernatural; after that you have to deal with the thing
according to the ordinary laws of human history and the ordinary conditions of
man’s society. God trusts the spread of His word to His people; there will not be one
moment’s duration of the barely, nakedly supernatural beyond the absolute
necessity. Christ comes; after that you and I have to see to it, and then you say,
‘Collections, collections, collections, it is always collections. This society and that
society and the other society, there is no end of the appeals that are made. Charity
sermons-men using the highest motives of the Gospel for no purpose but to get a
shilling or two out of people’s pockets. I am tired of it.’ Very well; all I have to say is,
first of all, ‘Ye have not resisted unto blood’; some people have had to pay a great deal
more for their Gospel than you have. And another thing, a man that had lost a great
deal more for his Master than ever you or I will have to do, said, ‘Unto me who am
less than the least of all saints is this grace given, that I should preach amongst the
heathen the unsearchable riches of Christ.’ Ah! a generous, chivalrous spirit, a spirit
touched to fine issues by the fine touch of the Lord’s love, will feel that it is no
burden; or if it be a burden, it is only a burden as a golden crown heavy with jewels
may be a burden on brows that are ennobled by its pressure. This grace is given, and
He has crowned us with the honour that we may serve Him and do something for
Him.
Dear brethren! of all the gracious words that our Master has spoken to us, I know not
that there is one more gracious than when He said, ‘Go into all the world and preach
the Gospel to every creature’; and of all the tender legacies that He has left His
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Church, though there be included amongst these His own peace and His own Spirit, I
know not that there is any more tender or a greater sign of His love towards us and
His confidence in us than when departing to the far country to receive a kingdom and
to return, He gave authority to His servants, and to every man his work.’
And so, in the next place, let me ask you to look for a moment at the complement to
this love that stoops to serve and delights to serve-the ministry or service of our love.
Let me point to two things.
It seems to me that the simple narrative we have before us goes very deep into the
heart of this matter. It gives us two things-the foundation of the service and the
sphere of the service.
First there is the foundation-’Certain women which had been healed of evil spirits
and infirmities.’ Ah, there you come to it! The consciousness of redemption is the one
master touch that evokes the gratitude which aches to breathe itself in service. There
is no service except it be the expression of love. That is the one great Christian
principle; and the other is that there is no love that does not rest on the
consciousness of redemption; and from these two-that all service and obedience are
the utterance and eloquence of love, and that all love has its root in the sense of
redemption-you may elaborate all the distinct characteristics and peculiarities of
Christian ethics, whereby duty becomes gladness. ‘I will,’ and ‘I ought’ overlap and
cover each other like two of Euclid’s triangles; and whatsoever He commands that I
spring to do; and so though the burden be heavy, considered in regard to its
requirements, and though the yoke do often press, considered per se, yet because the
cords that fasten the yoke to our neck are the cords of love, I can say, ‘My burden is
light.’ One of the old psalms puts it thus; ‘O Lord, truly I am Thy servant; Thou hast
loosed my bonds; and because Thou hast loosed, therefore O hear me; speak, Lord,
for Thy servant heareth.’
So much then for the foundation-now for the sphere. ‘Ah,’ you say, ‘there is no
parallel there, at any rate. These women served Him with personal ministration of
their substance.’ Well, I think there is a parallel notwithstanding. If I had time I
should like to dwell upon the side thoughts connected with that sphere of service,
and remind you how very prosaic were their common domestic duties, looking after
the comfort of Christ and the travel-stained Twelve who were with Him-let us put it
into plain English-cooking their dinners for them, and how that became a religious
act. Take the lesson out of it, you women in your households, and you men in your
counting-houses and behind your counters, and you students at your dictionaries
and lexicons. The commonest things done for the Master flash up into worship, or as
good old George Herbert puts it-
‘A servant with this clause
Makes drudgery divine;
Who sweeps a room, as for Thy cause,
Makes that and th’ action fine.’
But then beyond that, is there any personal ministration to do? If any of you have
ever been in St. Mark’s Convent at Florence, I dare say you will remember that in the
Guest Chamber the saintly genius of Fra Angelico has painted, as an appropriate
frontispiece, the two pilgrims on the road to Emmaus, praying the unknown man to
come in and partake of their hospitality; and he has draped them in the habit of his
order, and he has put Christ as the Representative of all the poor and wearied and
wayworn travellers that might enter in there and receive hospitality, which is but the
lesson, ‘Inasmuch as ye have done it unto one of the least of these My brethren, ye
25

have done it unto Me.’
And there is another thing, dear friends. Do we not minister to Him best when we do
the thing that is nearest His heart and help Him most in the purpose of His life and
in His death? What would you think of a would-be helper of some great reformer
who said: ‘I will give you all sorts of material support; but I have not a grain of
sympathy with the cause to which you have devoted your life. I think it is madness
and nonsense: I will feed you and house you and make you comfortable, but I do not
care one rush for the object for which you are to be housed and fed and made
comfortable.’ Jesus Christ let these poor women help Him that He might live to bear
the Cross; He lets you and me help Him for that for which on the Cross He died; ‘This
honour have all the saints’; The foundation of our service is the consciousness of
redemption; its sphere is ministering to Him in that which is nearest His heart.
And then, brethren, there is another thing that does not so immediately belong to the
incident before us, but which suggests itself to me in connection with it. We have
tried to show the motive and the pattern, the foundation and the sphere, of the
service: let me add a last thought-the remembrance and the record of it.
How strange that is, that just as a beam of light coming into a room would enable us
to see all the motes dancing up and down that lay in its path, so the beam from
Christ’s life shoots athwart the society of His age, and all those little insignificant
people come for a moment into the full lustre of the light. Years before and years
afterward they lived, and we do not know anything about them; but for an instant
they crossed the illuminated track and there they blazed. How strange Pharisees,
officials, and bookmen of all sorts would have felt if anybody had said to them: ‘Do
you see that handful of travel-stained Galileans there, those poor women you have
just passed by the way? Well, do you know that these three women’s names will never
perish as long as the world lasts?’ So we may learn the eternity of work done for Him.
Ah, a great deal of it may be forgotten and unrecorded! How many deeds of faithful
love and noble devotion are all compressed into those words, ‘which ministered unto
Him’! It is the old story of how life shrinks, and shrinks, and shrinks in the record.
How many acres of green forest ferns in the long ago time went to make up a seam of
coal as thick as a sixpence? But still there is the record, compressed indeed, but
existent.
And how many names may drop out and not be associated with the work which they
did? Do you not think that these anonymous ‘many others which ministered’ were
just as dear to Jesus Christ as Mary and Joanna and Susannah? A great many people
helped Him whose deeds are related in the Gospel, but whose names are not
recorded. But what does it matter about that? With many ‘others of my fellow-
labourers also,’ says St. Paul; ‘whose names’-well, I have forgotten them; but that is
of little consequence; they ‘are in the Lamb’s book of life.’ And so the work is eternal,
and will last on in our blessed consciousness and in His remembrance who will never
forget any of it, and we shall self-enfold the large results, even if the rays of dying
fame may fade.
And there is one other thought on this matter of the eternity of the work on which I
would just touch for an instant.
How strange it must be to these women now! If, as I suppose, you and I believe, they
are living with Christ, they will look up to Him and think, ‘Ah! we remember when we
used to find your food and prepare for your household comforts, and there Thou art
on the throne! How strange and how great our earthly service seems to us now!’ So it
will be to us all when we get up yonder. We shall have to say, ‘Lord, when saw I
Thee?’ He will put a meaning into our work and a majesty into it that we know
nothing about at present. So, brethren, account the name of His slaves your highest
26

honour, and the task that love gives you your greatest joy. When we have in our poor
love poorly ministered unto Him who in His great love greatly died for us, then, at
the last, the wonderful word will be fulfilled: ‘Verily I say unto you, He shall gird
Himself and make them to sit down to meat and will come forth and serve them.’
4 While a large crowd was gathering and people
were coming to Jesus from town after town, he
told this parable:
BARNES, "See the parable of the sower explained in the notes at Mat. 13:1-23.
CLARKE, "And when much people were gathered together,.... To Jesus, as
he was by the sea side, the sea of Galilee, or Tiberias:
and were come to him out of every city; of Galilee, to hear him preach, and see
miracles:
he spake by a parable; the following things.
GILL, "And when much people were gathered together,.... To Jesus, as he
was by the sea side, the sea of Galilee, or Tiberias:
and were come to him out of every city; of Galilee, to hear him preach, and see
miracles:
he spake by a parable; the following things.
HENRY, "The former paragraph began with an account of Christ's industry in
preaching (Luk_8:1); this begins with an account of the people's industry in hearing,
Luk_8:4. He went into every city, to preach; so they, one would think, should have
contented themselves to hear him when he came to their own city (we know those
that would); but there were those here that came to him out of every city, would not
stay till he came to them, nor think that they had enough when he left them, but met
him when he was coming towards them, and followed him when he was going from
them. Nor did he excuse himself from going to the cities with this, that there were
some from the cities that came to him; for, though there were, yet the most had not
zeal enough to bring them to him, and therefore such is his wonderful condescension
that he will go to them; for he is found of those that sought him not, Isa_65:1.
Here was, it seems, a vast concourse, much people were gathered together,
abundance of fish to cast their net among; and he was as ready and willing to teach as
they were to be taught. Now in these verses we have,
JAMISON, "Luk_8:4-18. Parable of the sower.
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(See on Mar_4:3-9, see on Mar_4:14-20.)
BENSON, "Luke 8:4-15. And when much people were gathered together — To
be instructed by his discourse, as well as to see, or be healed by, his miracles; and
were come to him — In crowds; out of every city — In that part of the country;
he spake by a parable — Having first, for greater conveniency of being better
heard and less incommoded by them, entered into a ship, where he sat, and from
thence taught them. A sower went out to sow, &c. — See this parable explained
at large in the notes on Matthew 13:3-23; and Mark 4:3-20.
COFFMAN, "And when a great multitude came together and they of every city
resorted unto him, he spake by a parable: The sower went forth to sow his seed:
and as he sowed, some fell by the way side; and it was trodden under foot, and
the birds of the heaven devoured it. And other fell on the rock; and as soon as it
grew, it withered away, because it had no moisture. And other fell amidst the
thorns; and the thorns grew with it, and choked it. And other fell into the good
ground, and grew, and brought forth fruit a hundred fold. As he said these
things, he cried, He that hath ears to hear, let him hear.
THE PARABLE OF THE SOWER
This parable was commented on rather fully in my Commentary on Matthew,
Matthew 1:1-23, and in my Commentary on Mark, Mark 4:1-20. This is, in fact,
The Master Parable, being given and explained by Jesus as a pattern of all the
parables, so that men may "know all the parables" (Mark 4:13). It has the
distinction of being recorded in the first three Gospels.
It is perfectly safe to reject the opinions of scholars who object to finding more
than "one point" in a parable. Jesus found and expounded a dozen points in this
one! It is not clear just who started the intellectual fad that would deny any more
than one point to the parable; but the knee-jerk acceptance of it by so many has
elements of humor in it. For example, Hobbs prefaced his interpretation of this
parable with the statement that "a parable usually illustrates one truth";[5] and
then presented at least half-dozen "truths" founded on the parable! Evidently,
he could not decide which was the one truth. The scholarly prejudice against
interpreting the parables allegorically, as Jesus did, and as he plainly indicated
his followers should do, is so ingrained that some of them have even denied the
allegorical interpretation of this parable by Jesus, making it the "mistake" of the
early church, retrospectively interpolated into the Gospels by all three synoptics;
and, of course, an error in all three! A plague upon all such unbelievers! It is a
source of the greatest encouragement that C. E. B. Cranfield, one of the greatest
of the modern scholars, categorically refuted the denials which would make the
allegorization of the parables the work of the early church, saying, "Jesus
certainly allegorized this one."[6]
The metaphor of this parable is that of a farmer sowing grain in the old-
fashioned manner, striding through the plowed field, scattering the seeds by
handfuls taken from a bag carried over his shoulder, and spreading them in an
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arc before him as he walked. The hard beaten path along or through the field, as
well as the thorns were common features of such a field. Such a scene as this has
been witnessed by millions in all ages; but only Jesus our Lord ever viewed it in
the cosmic dimensions set forth here. His explanation is as follows:
[5] Herschel H. Hobbs, An Exposition of the Gospel of Luke (Grand Rapids,
Michigan: Baker Book House, 1966), p. 137.
[6] C. E. B. Cranfield, The Gospel according to Saint Mark (Cambridge:
Cambridge University Press, 1966), p. 158.
BURKITT, "The design and scope of this parable is to show, what are the causes
of men's improving or not improving under the hearing of the word, and to let us
know that there are three sorts of bad hearers, and but one good one.
The careless and inconsiderate hearer, is like the highway ground, where the
seed is trodden down and trampled upon.
Hard-hearted sinners, whom the mollifying word does not soften; these are like
stony ground, where the seed takes no root, the word makes no impression.
Those whose heads and hearts are stuffed with the cares of the world, are like
the thorny ground, in which the seed is choked, which would fructify to an holy
immortality: this is the scope of the parable.
Now for the subject matter of it, learn, 1. That by the sower you are to
understand Christ and his apostles, and their successors, the ministers of the
gospel. Christ the principal Sower, they the subordinate seedsmen. Christ sows
his own field, they sow his field; he sows his own seed, they his seed. Woe unto us
if we sow our own seed, and not Christ's.
Learn, 2. The seed sown is the word of God: fabulous legends and unwritten
traditions, which the seedsmen of the church of Rome sow, are not seed, but
chaff; or if seed, (for they fructify too fast in the minds of their people) their own,
not Christ's. Our Lord's fields must be all sown with his own seed, with no mixed
grain.
Learn thence, that the word preached is like the seed sown in the furrows of the
field. Seed is of a fructifying, growing, and increasing nature, has in it an active
principle, and will spring up, if not killed by accidental injuries; such a
quickening power has the word of God to regenerate and make alive dead souls,
if we suffer it to take rooting in our hearts: yet is not this seed alike fruitful in
every soil: all ground is not alike, neither does the word fructify alike in the souls
of men, there is a difference both from the nature of the soil, and the influence of
the Spirit; for though no ground is naturally good, yet some is worse than others:
no, even the best ground does not bring forth increase alike; some good ground
brings forth an hundred-fold, others but sixty, and some but thirty.
In like manner a Christian may be a profitable hearer of the word, although he
29

does not bring forth so great a proportion of fruit as others, provided he bring
forth as much as he can.
PETT, "The crowds still flocked to Him from towns all around, and He was now
teaching in parables so as to stir the people into thought. He had probably
already discovered that many of His hearers were becoming ‘word-hardened’,
and stolidly listened to His words without taking them in and acting on them. So
now He had decided to teach in stories, leaving them to think about, and ask
about, their significance. The first example is that of the sower which reveals the
way by which the Kingly Rule of God is growing.
As we consider the parable we need to consider the background situation.
Different farmers would have strips of land in the same field, and much of the
land would be hard and stony, and some merely a thin layer of soil over hard
rock underneath. The poorer farmers would do what they could with their
wooden ploughs, pushed or pulled by hand, but only parts of their land would be
dug up suitable for sowing. There would be the rocky parts which the plough
would not touch, and weed ridden parts where the weeds had been cut back but
were still in the soil, or parts so overgrown that getting rid of the weeds would be
too difficult, and there would necessarily be pathways between the furrows for
other farmers to reach their strips. So as the sower went forward, taking
handfuls from his satchel of seed and dispersing it over the ground, however
great his effort and careful his aim, it would fall on all kinds of ground. He was
not even sure in all cases what would be the good ground.
Verses 4-8
The Parable of the Sower (8:4-8).
The purpose of this parable appears to be in order to explain why not all who
heard His words responded fully, and to encourage His followers with the
knowledge that this was to be expected. Not all had the same keen interest as
they had. But they could be sure of this, that the seed that was sown would
gradually reap an abundant harvest. It was, of course, also designed to make
men think.
MACLAREN 4-16, "ONE SEED AND DIVERSE SOILS
Luke is particular in dating this parable as spoken at a time when crowds resorted to
Jesus, and the cities of Galilee seemed emptied out to hear Him. No illusions as to
the depth or worth of this excitement beset Him. Sadly He looked on the eager
multitudes, because He looked through them, and saw how few of them were
bringing ‘an honest and good heart’ for the soil of His word. Just because He saw the
shallowness of the momentary enthusiasm, He spoke this pregnant parable from a
heavy heart, and as He tells us in His explanation of it to the disciples (ver. 10), uses
the parabolic garb as a means of hiding the truth from the unsusceptible, and of
bringing it home to those who were prepared to receive it. Every parable has that
double purpose of obscuring and revealing. The obscuring is punitive, but the
punishment is meant to be remedial. God never cheats men by a revelation that does
not reveal, and the very hiding is meant to stimulate to a search which cannot be
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Luke 8 commentary

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Luke 8 commentary