luke 8 - aliveandpowerful.com€¦ · luke 8 399 luke 8:1-3 and it came about soon afterwards, that...
TRANSCRIPT
Luke 8
399
Luke 81-3 And it came about soon afterwards that He began going about from one city
and village to another publicly declaring and proclaiming the good news about the
kingdom of God and the twelve were with Him 2 and also some women who had been
healed of evil spirits and sicknesses Mary who was called Magdalene from whom seven
demons had gone out 3 and Joanna the wife of Chuza Herods steward and Susanna and
many others who were contributing to their support out of their private means
Analysis of vv 1-3
1) Shortly after the meal at Simonrsquos Jesus continues a systematic campaign of teaching
in Galilee
2) Luke indicates that Jesus traveled about ldquofrom one city and village to anotherrdquo
3) The form of the verb translated ldquogoing aboutrdquo reveals that His ministry was itinerant
(imperfect of diodeuw diodeuo ldquoHe kept on going abouthelliprdquo)
4) His campaign involved ldquoproclaiming and preaching the kingdom of Godrdquo
5) The term ldquoproclaimingrdquo connotes making an official announcement or a public
declaration (khrussw kerusso- Luke 839 Return to your house and describe what
great things God has done for you And he went away proclaiming throughout the
whole city what great things Jesus had done for him)
6) ldquoPreachingrdquo means to proclaim good news concerning something (euvaggelizw
euaggelizo)
7) Apart from out context this term is widely used in the NT to refer to the proclamation
of the good news of salvation (Acts 147)
8) Here Jesus is proclaiming the good news about ldquothe kingdom of Godrdquo
9) In our passage the ldquokingdom of Godrdquo is a general reference to the plan of God
10) Jesusrsquo dissemination of ldquothe kingdom of Godrdquo involved instruction in Divine
viewpoint with an emphasis on His role as Messiah and salvation (cf Luke 443 But
He said to them I must preach the kingdom of God to the other cities also for I was
sent for this purpose Luke 810 And He said To you it has been granted to know
the mysteries of the kingdom of God but to the rest it is in parables in order that
seeing they may not see and hearing they may not understand Luke 1816-17 But
Jesus called for them saying Permit the children to come to Me and do not hinder
them for the kingdom of God belongs to such as these 17
Truly I say to you
whoever does not receive the kingdom of God like a child shall not enter it at all)
11) His disciples were also charged with this responsibility (Luke 92 601 Cor 916)
12) Luke notes that the twelve disciples were also traveling with Jesus
13) Additionally He reveals that some female disciples accompanied Jesus as well
14) Three are singled by the author Mary Magdalene Joanna and Susanna respectively
Luke 8
400
15) Luke indicates that these ldquohad been healed of evil spirits and sicknessesrdquo
16) The verb ldquohealedrdquo connotes a degree of personal service in effecting the cure
(qerapeuw therapeuo)
17) These women had been afflicted by ldquoevil spiritsrdquo a reference to demon possession
andor various debilitating illnesses
18) An evil spirit or demon is a fallen angel who voluntarily chose to side with Satan in
revolt against God (Isa 1412-14 Matt 2541 2 Peter 24 Jude 16 Rev 127-9)
19) The illness could be acute or chronic (avsqeneia astheneia ndash John 55)
20) Evidently demon possession was also the cause of various physical ailments (Matt
1222 1715 Luke 1311)
21) The prevailing evil and apostasy present in Israel in Christrsquos day fomented demonic
activity (Matt 424 933 Mark 134 Luke 827)
22) As it was in Christrsquos day so it is that demonic activity is widespread in our current
age (cf 1 Tim 41 Rev 182)
23) Additionally demons are organized into a hierarchy (Matt 1224 Eph 610-12 Rev
911)
24) Although unseen they are a very real force in the cosmos that possess a great
antipathy for the believer (Luke 2231 1 Peter 58)
25) Various activities of demons as manifested in part by Satanrsquos modi operandi (ie how
Satan operates)
a) The enticement to participate in evil (cf the temptation of Jesus 1 Thess 35
Rev 208)
b) Blind mankind to the truth of the Gospel (2 Cor 43-4)
c) The promotion of false religion and ritual (Ex 1212 Judges 211-14 Hosea 414
1 Cor 1019-20)
d) The promotion of false doctrine (2 Cor 211)
e) The manipulation of world leaders and their policies (Dan 1010-20)
f) The possession of unbelievers (Luke 223 John 132)
g) The influence of careless unwary believers (1 Chron 211 Acts 53)
26) The first woman mentioned is ldquoMary who was called Magdalenerdquo
a) The appellative ldquoMagdalenerdquo refers to an inhabitant of Magdala a town on west
side of the Sea of Galilee
b) She had formerly been possessed by seven demons but Jesus had cast them out
c) Mary followed and served Jesus during His Galilean ministry (Matt 2755-56)
d) Additionally she was present at Jesusrsquo crucifixion and burial (Matt 2756-61)
e) Post-resurrection activities (Mark 161 Luke 245-10 John 2011-20)
27) The second mentioned is ldquoJoanna the wife of Chuza Herods stewardrdquo
Luke 8
401
a) Her husbandrsquos ldquoChuzardquo name is thought to be of Nabataean origin (Couzaj
Chouzas from azWK Chuza)1
b) The term ldquostewardrdquo indicates that Chuza held an official administrative position
under Herod Antipas (evpitropoj epitropos- Mat 208 Gal 42)
c) The precise nature of his position cannot be ascertained but such a position would
be well-paid
d) His position suggests that Joanna may have been part of the aristocracy
e) Joanna was with Mary Magdalene following Jesusrsquo resurrection (Luke 2410)
28) The third woman is ldquoSusannardquo which is the only mention of her in Scripture
29) In addition to these three women there were ldquomany otherrdquo women who kept on
supporting Jesus and the Twelve
30) The Greek verb translated ldquowere contributingrdquo indicates that the support was ongoing
(diakonew diakoneo- imperfect active ongoing action in past time)
31) They contributed out of their own possessions and wealth (ie ldquoprivate meansrdquo-
u`parcw huparcho ndash frequently translated ldquopossessionsrdquo Matt 1921 2514 Luke
1215)
32) We see that Jesus and the Twelve were provided living grace through the regular
contributions of His students
33) The context suggests that the three women mentioned and others were wealthy and
able to support Jesusrsquo ministry
34) Besides being able the women capitalized on the opportunity to be generous and
ready to share
35) Their application manifested that they had the proper attitude (cf Phil 24)
36) So too should the believer in the area of grace giving especially in supporting the
function of the local church (cf Gal 66 Phil 415)
37) The correct attitude and motivation in grace giving
a) Give voluntarily (2 Cor 97)
b) Do not give begrudgingly reluctantly or under compulsion
c) Give liberally and generously (2 Cor 81-4 1 Tim 618 cf Matt 108 John 121-
5)
d) Be motivated for eternal ldquoprofitrdquo (Phil 417)
e) Seek to be pleasing to God (Phil 418 Heb 1316)
1 Ibid 317
Luke 8
402
Luke 84-8 And when a great multitude were coming together and those from the
various cities were journeying to Him He spoke by way of a parable 5 The sower went
out to sow his seed and as he sowed some fell beside the road and it was trampled
under foot and the birds of the air ate it up 6 And other seed fell on rocky soil and as
soon as it grew up it withered away because it had no moisture 7 And other seed fell
among the thorns and the thorns grew up with it and choked it out 8 And other seed
fell into the good soil and grew up and produced a crop a hundred times as great As
He said these things He kept calling out He who has ears to hear let him continue to
hear
Analysis of vv 4-8
1) V 4 opens with a ldquogreat multituderdquo assembling to hear Jesus teach from various cities
in the region
2) Luke doesnrsquot indicate where the multitude was gathering
3) However Matthew and Mark reveal that Jesus was at the Sea of Galilee near
Capernaum (Matt 131 Mark 320-21 41)
4) These passages record the crowds were so large Jesus had to push away from shore in
a boat in order to have room to speak
5) Jesus spoke at length to the crowd but in parables
6) The parabolic discourse on this occasion is abbreviated in Lukersquos account with two
parables The Sower and the Lamp and the Cover
7) Yet Matthew and Mark attest that on this occasion He taught His audience through
numerous parables
8) Matthewrsquos parables (Matt 133-52) Sower Wheat and Tares Mustard Seed Leaven
Hidden Treasure Pearl of Great Value Dragnet and Treasure New and Old
9) Markrsquos parables (Mark 43-34) Sower Lamp and Cover Growing Seed and
Mustard Seed
10) Presumably Jesus taught throughout the day and concluded when evening had come
(Mark 435)
11) This method of teaching employed by Jesus was a fulfillment of prophecy (Matt
1334-35)
12) Jesusrsquo parables were stories designed to teach truth through the use of analogies with
familiar details and circumstances in everyday life
13) Further Jesus used intentionally ambiguous language in His parables
14) In this respect a parable tested the volition of the listener
Luke 8
403
15) Those who desired to know the precise meaning of a given parable would have to
seek clarification from the Lord (a marker of + V eg His disciples Matt 1316
Luke 89)
16) In contrast the meaning of a parable would remain hidden to those who didnrsquot inquire
of the Lord (a marker of ndashV Matt 1313-15)
17) The importance of the parable of the Sower
a) The parable illustrates various responses by individuals towards Godrsquos word
b) Jesus declared that this parable to be the key to understanding all the parables
(Mark 413)
18) By omitting the other parables recorded in Matthew and Mark the primary focus is
placed on the parable of the Sower
19) Additionally by placing the visit of Jesusrsquo relatives after He explains the significance
of the parable Luke stresses the importance of hearing and obeying the Godrsquos word
(Luke 819-21)
20) Jesus begins the parable by describing a sower going out to sow his seed a portrayal
that would be well-known to those living in a predominantly agrarian society
21) Specifically Jesus refers to both ldquothe sowerrdquo who went out with the purpose ldquoto sow
his seedrdquo
22) Both ldquosowerrdquo and ldquoseedrdquo are preceded by the definite article in the Greek text which
points out the unique identity that each term represents (lit o speirwn ho speiron =
ldquoThe sowerrdquo and ton sporon auvtou ton sporon autou= ldquothe seed of hishis seedrdquo)
23) The explanation of these identities and other aspects of the parable will be discussed
in vv 11-15
24) In our immediate analysis we will look at the representative physical elements
introduced in the parable
25) The sower is depicted as broadcasting his seed over the earth
26) However the final disposition of the seed varied greatly
27) Jesus indicates ldquoSome fell beside the road and it was trampled underfoot and the
birds of the air ate it uprdquo
28) Our term ldquoroadrdquo may refer to a broad road or even to a well-traveled path in the
countryside (o`doj hodos- Luke 1936)
29) In any case a road would be unsuitable for planting seed as it would compacted and
completely unfit for cultivation
30) Here the road is so hardened the seed doesnrsquot even break the surface
31) Consequently itrsquos trampled underfoot by travelers and eaten by birds
32) Neither Matthew nor Mark make mention that the seed is ldquotrampled underfootrdquo
(katapatew katapateo- cf Matt 134 Mark 44)
Luke 8
404
33) Evidently Luke is referring to the contempt with which many treat Godrsquos word and
view it as worthless (cf Matt 76 Heb 1029)
34) Many birds are opportunists and will consume an easily available meal such as seed
35) The second portion of the seed fell upon ldquorocky soil and as soon as it grew up it
withered away because it had no moisturerdquo
36) Take note ldquoother seedrdquo doesnrsquot refer to a different type of seed but ldquosomerdquo of the
same kind falling in a different soil type
37) Here the seed does break the surface but is depicted as barely taking root (ie lacked
a developed root system)
38) Eventually the dies off for lack of soil nutrients and moisture (cf Mark 45)
39) The third portion of seed ldquofell among thornsrdquo
40) This seed took root and grew up alongside the thorns
41) Yet the thorns essentially invasive weeds smothered the seed and sapped its
fruitfulness (cf Mark 47)
42) Finally the fourth portion ldquofell into the good soilrdquo
43) The syntax of the Greek text emphasizes that this soil was very fertile (lit thn ghn thn avgaqhn ten gen ten agathen =ldquothe soil the good kindrdquo)
44) This seed took root and grew up into a mature prolific fruit growing plant
45) While Luke concisely emphasizes the maximum crop yield of the plant in the good
soil Matthew and Mark indicate that there are lesser yields from plants in the good
soil (Matt138 Mark 48)
46) Of the four portions of seed the first doesnrsquot even penetrate the hardpan road to
germinate
47) All of the remaining three portions of seed germinate but eventually only one
survives and has longevity and fruitfulness
48) The demise of the second and third portions portrayed as sudden and gradual is
attributable to the inferior quality of the soil
49) Both the rocky and weed filled terroir are ultimately unproductive
50) The survival and superior yield of the last is directly related to the high quality of the
soil in which it grows
51) It is significant that throughout Jesusrsquo discourse on the sower He regularly called
out ldquoHe who has ears to hear let him hearrdquo
52) The verb translated ldquokept calling outrdquo is to speak loudly with emphasis (fwnew
phoneo)
53) His words challenge those listening to not merely ldquohearrdquo in a superficial sensory
way
Luke 8
405
54) Rather it is a challenge to hear and understand the spiritual meaning of the parable
and to apply it to their own lives in relation to God and His word
55) Jesusrsquo enjoinder ldquoLet him hearrdquo conveys that His audience should make it their habit
to hear and understand His teaching (present imperative of avkouw akouo- ldquoto hearrdquo
cf Matt 1343 Luke 1435 also Rev 36 which stresses ldquourgencyrdquo with aorist
imperative)
Luke 8
406
Luke 89-10 And His disciples began questioning Him as to what this parable might be 10
And He said To you it has been granted to know the mysteries of the kingdom of
God but to the rest it is in parables in order that seeing they may not see and hearing
they may not understand
Analysis of vv 9-10
1) At some point during His discourse Jesus and His disciples are able to have a private
conversation
2) Jesusrsquo disciples began to question Him about the meaning of the parable
3) Mark notes that His subsequent explanation was not limited to the twelve but also
included His other followers (Mark 410)
4) His disciples had heard the parable like everyone else but didnrsquot grasp the meaning
5) A lack of comprehension is understandable given that the parable was intentionally
enigmatic
6) Yet the parable had piqued their desire to understand its underlying meaning
7) This cannot be said for His audience in general as Jesus will point out
8) Before revealing the meaning of the parable Jesus affirms to His disciples ldquoTo you it
has been granted to know the mysteries of the kingdom of Godhelliprdquo
9) The phrase ldquoto yourdquo is emphatic occurring first in His response
10) In addition to the position of the phrase the form in the Greek connotes an advantage
to the disciples (ldquo~Uminrdquo humin ndash ldquoTo youhelliprdquo)
11) That is what Jesus explains is for their benefit or in their best interests (ie their free
access to Divine viewpoint)
12) They had been ldquograntedrdquo by God ldquoto know the mysteries of the kingdom of Godrdquo
13) This knowledge wasnrsquot granted on the basis of personal favoritism but rather on the
desire to know His plan (+V Prov 1514 1815 Lam 325 Matt 78)
14) ldquoTo knowrdquo is to have an understanding or comprehension of something (ginwskw
ginosko)
15) In our verse that something is explicitly referred to as ldquothe mysteries of the kingdom
of Godrdquo
16) Our noun translated ldquomysteriesrdquo is a religious technical term used in the Greco-
Roman world generally used to refer to secret rites only known to initiates of various
cults (musthrion musterion)
17) In the NT musterion occurs 28x and of these only 3 are found in the Gospels (Matt
1311 Mark 411)
Luke 8
407
18) Also the term is used in the NT in reference to divine revelation which had been
previously unrevealed and was therefore unknown (cf Paulrsquos use of musterion-Col
126-27)
a) ldquoHiddenrdquo refers to the act whereby God conceals His Divine viewpoint from
various segments of mankind (avpokruptw apokrupto- Luke 1021 1 Cor 27
Eph 39)
b) ldquoAgesrdquo refers to different periods of history or from the Divine viewpoint
different dispensations (aivwn- aion cf Mark 1030 Eph 121)
c) ldquoGenerationsrdquo in this context specifies various peoples living at the same time
within a dispensation (genea- genea Phil 215)
d) Ergo the ldquomysteryrdquo was completely concealed by God from every individual in
every previous dispensation
e) The person and work of Christ was not a mystery to previous dispensations
f) However the fact that He would be the founder and head of the Church had been
mystery which had been hidden from previous dispensations (cf Matt 1618
Col118)
g) The mystery which has been revealed is the Church and related doctrines with
Christ as the head or founder
19) ldquoMysteriesrdquo is adopted by Jesus to refer to various elements of the plan of God that
were previously unknown but now would be revealed to His disciples
20) In keeping with the origin of musterion the disciples of Jesus were divine initiates
into the plan of God
21) Jesus makes a sharp distinction between His disciples and those He refers to as ldquothe
restrdquo
22) ldquoThe restrdquo comprises those that are unbelievers who have no affinity for the Messiah
or the plan of God (-V)
23) Their disinterest in the kingdom of God is manifested by their disinterest in
understanding the parables taught by Jesus
24) They didnrsquot seek the meaning therefore Godrsquos plan was obscured to them
25) Put another way they didnrsquot seek therefore they didnrsquot find
26) The contrast between the groups His disciples and ldquothe restrdquo is really between those
who have knowledge and those who lack knowledge
27) One makes the most of the opportunity that God presents and seeks Him while the
other squanders the opportunity (cf Luke 1229-31 And do not seek what you shall
eat and what you shall drink and do not keep worrying 30 For all these things the
nations of the world eagerly seek but your Father knows that you need these things 31
But seek for His kingdom and these things shall be added to you)
Luke 8
408
28) Jesus reveals the consequences of the latter groups disinterest in the ldquokingdom of
Godrdquo saying ldquohellipin order that seeing they may not see and hearing they may not
understandrdquo
29) On this occasion Jesus quotes the prophet Isaiah (Isa 69 cf Matt 1314 Mark 412)
30) ldquoIn order thatrdquo in this verse primarily communicates a result
31) Despite being able to see Jesus and hear His teaching a real understanding and
comprehension eluded ldquothe restrdquo
32) This was the result of strictly listening to parables without clarification
33) As a result of ndashV their spiritual perception or comprehension regarding the plan of
God was blunted
34) However the clause also suggests divine purpose in the use of parables Namely to
defy the understanding of those who disregard God
35) In this sense God will obscure His plan from those who like ldquothe restrdquo reject it (Deut
294 Isa 610 4418 John 1240 Rom 118)
36) The parables taught by Jesus were an invitation to enlightenment that was rebuffed
by most
Luke 8
409
Luke 811-15 Now the parable is this the seed is the word of God 12
And those beside
the road are those who have heard then the devil comes and takes away the word from
their heart so that they may not believe and be saved 13
And those on the rocky soil are
those who when they hear receive the word with joy and these have no firm root they
believe for a while and in time of temptation fall away 14
And the seed which fell
among the thorns these are the ones who have heard and as they go on their way they
are choked with worries and riches and pleasures of this life and bring no fruit to
maturity 15
And the seed in the good soil these are the ones who have heard the word in
an honest and good heart and continue holding it fast and continue bearing fruit with
perseverance
Analysis of vv 11-15
1) Jesus provides an explanation of the parable of the sower
2) In Mark He stresses the importance of understanding this parable as it was
foundational to the correct understanding of other parables (Mark 413)
3) He provides a step by step interpretation of the salient elements Namely the seed and
the different types of soil
4) The seed that was sown is identified as ldquothe word of Godrdquo
5) ldquoThe word of Godrdquo specifically refers to the Gospel it is the seed that will potentially
germinate and flourish in the life of individual that hears it (Acts 431 67 Col 15-
6)
6) However ldquothe sowerrdquo isnrsquot identified in this interpretation
7) Itrsquos evident that ldquothe sowerrdquo is one who ldquosows the word of Godrdquo (cf Mark 414)
8) The act of sowing on the part of the sower is representative of the communication of
the word of God
9) There are various sowers of Godrsquos word the Gospel
a) Ultimately God is the sower of His word (Isa 5510-11)
b) In our context Jesus disseminated the Gospel to the multitudes (Luke 418 722
201)
c) Any believer that proclaims the Gospel (Luke 96 Acts 835 2 Tim 45 1 Peter
315)
10) Although there may be a variety of sowers the seed or ldquoword of Godrdquo remains
constant throughout the parable in vv 5-8 and its interpretation in our verses
11) The seed in the parable is depicted as falling on four different soil types ranging from
hard pan to very fertile soil
12) The different soil types primarily represent different volitional responses to the
Gospel by those who hear it
Luke 8
410
13) Additionally the germination of the seed in three of the soil types alludes to varying
degrees of spiritual momentum after an individual accepts the Gospel
14) The compacted lifeless soil beside the road that the seed was unable to penetrate is
identified here as ldquothose who have heardrdquo
15) ldquoThose who have heardrdquo are those who are presented the Gospel and decide to reject
it (-V to the Gospel)
16) The fallout of the decision to reject the Gospel is demonic interference
17) This was represented in the parable through the seed being ldquotrampled under footrdquo and
being consumed by the birds of the airrdquo
18) The plural ldquobirdsrdquo represents Satan and his demonic forces (cf Rev 182)
19) Following the rejection ldquothe devil comes and takes away the word from their heart
so that they may not believe and be savedrdquo
20) ldquoThe devilrdquo is a title for Satan and means ldquothe slandererrdquo (o` diaboloj ho diabolos)
21) He is referred to as ldquothe evil onerdquo and ldquoSatanrdquo respectively in Matthew and Mark
(Matt 1319 Mark 415)
a) ldquoThe evil onerdquo points to his complete moral worthlessness coupled with
maliciousness (o` ponhroj ho poneros- John 1715)
b) ldquoSatanrdquo means ldquoAdversaryrdquo an apt title for the enemy of God and believers
(Satan Satan- 1 Thess 218)
22) He is unrelenting in his opposition to God and His word
23) Here the devil is said to ldquotake away the word from their heartrdquo with the result that
they do not believe the Gospel
24) It is absolutely critical to understand that there is a sequence in view
25) First the Gospel was heard secondly it was summarily rejected by the individual
26) Finally Satan intervenes and blinds the mind of the one who rejects the Gospel (2
Cor 43-4)
27) The process of blinding is described here as ldquotaking away the word from their heartrdquo
28) This cannot occur apart from the rejection of the Gospel by an individual
29) In the workings of the AC God allows members of the human race to decide whether
or not to accept His plan of salvation the Gospel
30) Therefore the devil cannot frustrate anyone from believing the Gospel apart from
their own reticence to accept it
31) The majority of mankind will fail this test of volition these demonstrate -V (Matt
2214)
32) Many are determined to follow their own course in life and have little if any interest
in the plan of God and their inherent need for salvation
Luke 8
411
33) These types persist in ndashV in opposition to Godrsquos plan regardless of what is shown by
whom or in what manner it is presented to them (John 1711-12 cf Luke 613ff-
Judas was present)
34) The -V of an individual at Gospel hearing is essentially an open invitation for satanic
influence
35) In v 13 the seeds that fell on rocky soil represent those who hear and ldquoreceive the
word with joyrdquo
36) Unlike the seed in the compacted soil this seed germinates and begins the process of
new growth
37) Our term ldquoreceiverdquo indicates acceptance with an added nuance of welcoming the
Gospel (decomai dechomai)
38) In their accounts Matthew and Mark use the term ldquoreceiverdquo which means to accept as
true (lambanw lambano)
39) Although different verbs both point to belief in the Gospel
40) Moreover the acceptance is immediate and joyful
41) The germination of the seed portrays a new life in this case spiritual life (cf John 33
Titus 35 1 Peter 13)
42) ldquoJoyrdquo is the experience of happiness or gladness and in this context when one enters
into the plan of God (cara chara- 1 Thess 16)
43) There are of course a great number of reasons to be joyful in regards to accepting the
Gospel
44) Those who accept the Gospel realize the forgiveness of sins and gain eternal life (1
John 212 25 511)
45) God the Holy Spirit plays a pivotal role in the ldquogerminationrdquo process of the Gospel
a) He convicts man regarding sin and the need for a Savior (John 1526 168-9)
b) There are individuals that resist the Holy Spirit and reject the Gospel as seen with
seed that falls by the road (Acts 751 cf Acts 185-6)
c) Once a person accepts the witness of the Holy Spirit regarding Jesus Christ the
Holy Spirit has a number of different ministries that continue to play an essential
role in his spiritual maturation (eg permanent indwelling John 1417 that is the
Spirit of truth whom the world cannot receive because it does not behold Him or
know Him but you know Him because He abides with you and will be in you
instruction in sound doctrine 1 Corinthians 212 Now we have received not the
spirit of the world but the Spirit who is from God that we might know the things
freely given to us by God resisting the influence of the OSN through His filling
Galatians 516-17 But I say walk by the Spirit and you will not carry out the
desire of the flesh 17
For the flesh sets its desire against the Spirit and the Spirit
Luke 8
412
against the flesh for these are in opposition to one another so that you may not do
the things that you please Ephesians 518 And do not get drunk with wine for
that is dissipation but be filled with the Spirit)
46) Saving faith enables one to utilize a myriad of spiritual resources (eg prayer -
Philippians 46-7 Be anxious for nothing but in everything by prayer and
supplication with thanksgiving let your requests be made known to God 7 And the
peace of God which surpasses all comprehension shall guard your hearts and your
minds in Christ Jesus the realm of sound doctrine ndash 1 Timothy 46 In pointing out
these things to the brethren you will be a good servant of Christ Jesus constantly
nourished on the words of the faith and of the sound doctrine which you have been
following the local church ndash 1 Tim 315 strengthening via Holy Spirit ndash Eph 316
etc)
47) Despite the joyful acceptance of the Gospel and all the benefits conferred to the
believer the happiness is only temporary and short-lived
48) This is indicated by the phrase ldquofor a timerdquo which points to a limited time
49) The spiritual growth of the believer is severely limited due to an ldquoundeveloped rootrdquo
(ie ldquono rootrdquo)
50) The other Gospel accounts indicate the root wasnrsquot formed ldquoinrdquo the individual (Matt
1321 Mark 417)
51) A root is a metaphor for sound doctrine residing in the soul of the believer
52) As a plantrsquos root is key to continued growth so sound doctrine in the soul is essential
for proper growth in the believer
53) Bible doctrine provides the necessary spiritual nutrients to be healthy and strong in
the CWL (Deut 83 Matt 44)
54) A lack of Bible doctrine results in an inherently weak condition
55) Also without it ldquoin a time of temptationrdquo the believer will ldquofall awayrdquo
56) The word translated ldquotemptationrdquo refers to an enticement to sin but may also refer
generally to hardship or testing in the life of the believer (peirasmoj peirasmos-
James 12 2 Peter 29)
57) This time is described as a period of ldquoaffliction and persecutionrdquo in Matthew and
Mark (Matt 1317 Mark 417)
58) Note that the affliction and persecution arises ldquobecause of the wordrdquo
59) The believer is depicted as coming under distress and oppression because of his faith
60) The end result for he believer that is not rooted by Bible doctrine is spiritual
capitulation
61) Here such a believer is said to ldquofall awayrdquo which carries the nuance of switching
onersquos allegiance in revolt (avfisthmi aphistemi- 1 Tim 41 Heb 312)
Luke 8
413
62) This one no longer follows Godrsquos directive will but their own will by practicing the
ldquodoing what is right in his own eyesrdquo ethos
63) The next soil type is the thorn or weed filled soil
64) The seed which fell among the thorns germinated and grew (Luke 87)
65) This represents those who heard and accepted the Gospel as in the case of the rocky
soil
66) This believer grows and gains some spiritual momentum
67) The implication is that initially the soil was fertile and that the plant developed a root
system unlike the seed in the rocky soil
68) We may then presume that this believer following saving faith was rooted in some
knowledge of Bible doctrine
69) Further the plant that grew in this soil is portrayed as having a greater longevity than
the one that sprouted up on the rocky soil
70) In the rocky soil the spiritual progress made by the believer is only temporary
ultimately due to two primary factors
a) The deficiency of sound doctrine in the soul (ie a lack of spiritual nutrition)
b) The unwillingness to utilize spiritual armor (Rom 1312 Eph 610ff)
71) However the phrase ldquoas they go on their wayrdquo suggests a longer period of spiritual
momentum even including a believerrsquos entire ph 2
72) Although this believer has some initial spiritual momentum the soil was fertile and
the seed grew other factors sprout up that compromise the productivity of the plant
73) An environment that would promote optimum long term plant growth and
productivity is not maintained
74) Note that thorns ldquogrew up withrdquo the plant (sumfuw sumphuo- to grow together in
Luke 87)
75) Clearly this is an undesirable situation as thorns or weeds if not eradicated are
typically invasive and will eventually choke out the plant
76) Such is the case in this soil type where the thorns are not pulled out and left to
flourish
77) The ldquothornsrdquo represent various unmaintained OSN issues in the life of the believer
(akanqa akantha)
78) Eventually these thorns choke out the productivity and spiritual momentum of the
believer
79) Bear in mind it is the believer that fails to control the OSN and instead indulges the
flesh (similar to pre-salvation modus vivendi ndash Eph 23 cf Rom 1314)
80) The verb ldquochokedrdquo is to restrict the growth or well-being of something by pressure
(sumpnigw sumpnigo)
Luke 8
414
81) Here the thorns that choke the believer are referred to as ldquoworries riches and the
pleasures of this liferdquo
82) Our term translated ldquoliferdquo refers to physical life and the various activities associated
with it (ie ph 2 manner of living bioj bios- 1 Tim 22 2 Tim 24)
83) The first thorn Jesus refers to are ldquoworriesrdquo of this life
84) The plural noun ldquoworriesrdquo refers to concerns or worries (merimna merimna)
85) Depending on the context the term may connote care or concern for a legitimate
object (eg Paul for those in his canon- 2 Cor 1128 cf Timothyrsquos concern for the
Philippians with verb- Phil 220 merimnaw merimnao- to care for to be concerned )
86) However in our verse merimna pertains to sinful worry fear and anxiety that
smother the believer in this earthly life
87) In Matthew and Mark this thorn is referred to as ldquothe worries of this worldrdquo (Matt
1322 Mark 419)
a) ldquoWorriesrdquo is merimna as in our verse
b) The noun translated ldquoworldrdquo pertains to a segment of time or age (aivwn aion)
c) The phrase ldquothe worries of this worldrdquo is better translated ldquothe worries of the
present agerdquo
d) As a general principle every age or period has its own worries and concerns based
on different variables
e) Yet the general concern of living out onersquos life in the world is common to all
88) All believers have concerns that relate to our ph 2
89) Some involve a legitimate need but the believer is unwilling to have confidence in
God and faith rest the situation (eg living grace)
90) Yet other concerns and worries are illegitimate and stirred up by the OSN (eg loss
of position ad status- John 1242-43 death- Psa 234 cf Acts 754-58)
91) In any case the worry and anxiety is invasive
92) The believer succumbs to feelings of apprehension or distress
93) As growing believers we are not to be anxious for anything (Phil 46 cf Isa 354)
94) Focus on today in making the appropriate applications in the AC not on what may or
may not happen in the future (Matt 634 cf Mark 1311)
95) In addition to choking our spiritual momentum being consumed with the worries of
this life will sap a believerrsquos happiness and spiritual vigilance (Prov 1225 Luke
2134)
96) The correct approach in dealing with various ldquoworriesrdquo begins with trusting God and
applying His word to the situation (1 Peter 57 cf Psa 625-8 9419 Isa 4110 2
Cor 19)
97) Faith rest is imperative (Heb 116)
Luke 8
415
98) The worries or concerns that may stifle a believerrsquos spiritual progress are
innumerable Some include
a) Concern for self (James 314-16)
b) Business interests career (James 413-17)
c) Family (Matt 1037)
d) Grief (Ruth 11-18)
e) Love for the world (2 Tim 410 1 John 215-16)
f) Relationships not in accordance with Bible doctrine (James 44 cf 1 Kings 111-8
Neh 1323-27)
g) The past (Ex 163 2 Peter 220-22)
h) ldquoAnythingrdquo that inhibits learning sound doctrine (Luke 1038-42)
99) We are to take active steps to ldquoweed outrdquo any anxiety or illegitimate concern in the
CWL
100) The longer this weed is allowed to grow the harder it becomes to control it
101) The 2nd
thorn cited by Jesus is ldquorichesrdquo
102) ldquoRichesrdquo refers to the material wealth of the cosmos (ploutoj ploutos- Rev
1817)
103) This is in contrast to the Divine ldquorichesrdquo that God bestows on the believer in time
(cf Rom 1133 Phil 419 Heb 1126)
104) Simply possessing ldquorichesrdquo isnrsquot an issue per say for the believer
105) Indeed some great believers were very wealthy (2 Chron 111-12 2 Chron 922
3227-29 Job 4210)
106) Scripture directs specific applications for the wealth however the issue relates to
the believerrsquos attitude towards the acquisition of wealth and prosperity (1 Tim 617-
19)
107) The pursuit of riches is foolhardy and inevitably disrupts spiritual momentum (1
Tim 69-10)
108) We are enjoined to flee from the desire for riches and instead pursue that which
conforms to Godrsquos directive will (1 Tim 611)
109) The believer is to vigilantly guard against greed in any form (Luke 1215 1613
Eph 53)
110) In the other synoptic Gospelrsquos our term ldquorichesrdquo is expanded upon being referred
to as ldquothe deceitfulness of richesrdquo (Matt 1322 Mark 419)
111) The deception occurs when the believer is seduced into thinking that his happiness
and security in life is dependent upon riches
112) Despite this prevailing attitude towards wealth in the world the believer must
reject it (Psa 234-5 Prov 2724)
Luke 8
416
113) Whether rich or poor we must be content with Godrsquos provisions in life (Luke
314 Phil 411 Heb 135)
114) Happiness and security in this life are the result of obedience to God and
consistent orientation to His plan (Psa 11914 Prov 1811 2918 Rom 1417
1513)
115) The third thorn in the life of the believer is related to the ldquopleasuresrdquo of this life
116) ldquoPleasuresrdquo pertains to engaging in activities which are pleasurable or produce
enjoyment (h`donh hedone)
117) The experience of pleasure is not necessarily an issue in the CWL
118) One may experience pleasure by riding a bike viewing different types of beauty in
Godrsquos creation listening to a symphonic master piece watching a movie and so forth
without transgressing Godrsquos standards
119) Similarly to ldquorichesrdquo it is the pursuit of or devotion to experiencing pleasure that
compromises the believer
120) Some develop a hardcore dedication to hedonism in a variety of areas in which
they are lovers of pleasure rather than lovers of God (cf 2 Tim 34 Titus 33)
121) The pursuit of pleasure is ultimately an unfulfilling endeavor for the believer
(Eccl 21-11)
122) Even acceptable sources of pleasure can become a serious problem if they are
pursued at the expense of Bible doctrine (ie if one neglects Heb 1025)
123) The three thorns have a conspicuous commonality each stifles the believerrsquos
spiritual vitality
124) The believer that negligently allows these thorns to continue to grow is said ldquoto
bring no fruit to maturityrdquo
125) Itrsquos important to recognize that Jesus isnrsquot indicating that the plant was never
productive but rather it became unproductive
126) The other synoptic gospels affirm this point saying of the plant ldquohellipit becomes
unfruitfulrdquo (Matt 1322 Mark 419)
127) The verb translated ldquobecomesrdquo indicates a change of condition the plant turns out
to be something it had not been previouslyhellipunfruitful (ginomai ginomai)
128) The end result of allowing weeds to flourish and choking out the plant is the
curtailment of fruit production
129) Here ldquofruitrdquo represents the application of Bible doctrine by the believer in
accordance with Godrsquos directive will
130) This is analogous to the believer that allows the ldquothornsrdquo of worry riches and
pleasure to run rampant in his ph 2
131) The inevitable result is the curtailment of good works or divine good production
Luke 8
417
132) Such a believer may seemingly appear to be ok but the scarcity of good works or
application points to spiritual compromise (quantity and quality are important- 2 Cor
510)
133) In a sense the believer becomes a prolific producer not of good works but thorns
or that which is worthless (Heb 64-8)
134) The believer ought to have zeal to be fruitful and be ready for every opportunity to
make an application (Titus 31 8 14)
135) The fourth and final soil type is referred to as ldquothe good soilrdquo which stresses the
fertility of the soil
136) Each of the previous three soil types was deficient to varying degrees but this soil
is different
137) It possesses all the essential characteristics to grow robust productive plants (v
8)
138) The good soil represents the believer who initially heard and understood the
word which portrays saving faith or acceptance of the Gospel (Matt 1323 Mark
420)
a) Matt 1323 ldquounderstandrdquo- sunihmi suniemi- to understand to comprehend
clearly
b) Mark 420 ldquoacceptrdquo- paradecomai paradechomai- to accept to acknowledge
something to be correct
139) The manner in which this type of believer heard the word is significant
140) The word was heard the word ldquoin an honest and good heartrdquo
141) The words translated ldquohonest and goodrdquo can be synonymous (kaloj kalos good
avgaqoj agathos good)
142) Here when used in tandem it refers to that which is of high quality good and
praiseworthy
143) In various Greco-Roman writings when kalos was used with agathos as we have
in our verse it was used to describe an exceptional citizen
144) Luke uses terms that would be readily understood by a Gentile audience
145) ldquoHonest and goodrdquo in our verse refers to the believerrsquos intellectual honesty and
readiness to apply the word
146) ldquoThe wordrdquo exceeds the Gospel and now encompasses ph 2 sound doctrine
147) In regard to ldquothe wordrdquo the ldquoexceptionalrdquo believer is said to ldquohold it fastrdquo
148) ldquoHold fastrdquo means to faithfully adhere to the word (katecw katecho)
149) The form of the Greek verb reveals that the believer continues to hold fast to the
word
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
400
15) Luke indicates that these ldquohad been healed of evil spirits and sicknessesrdquo
16) The verb ldquohealedrdquo connotes a degree of personal service in effecting the cure
(qerapeuw therapeuo)
17) These women had been afflicted by ldquoevil spiritsrdquo a reference to demon possession
andor various debilitating illnesses
18) An evil spirit or demon is a fallen angel who voluntarily chose to side with Satan in
revolt against God (Isa 1412-14 Matt 2541 2 Peter 24 Jude 16 Rev 127-9)
19) The illness could be acute or chronic (avsqeneia astheneia ndash John 55)
20) Evidently demon possession was also the cause of various physical ailments (Matt
1222 1715 Luke 1311)
21) The prevailing evil and apostasy present in Israel in Christrsquos day fomented demonic
activity (Matt 424 933 Mark 134 Luke 827)
22) As it was in Christrsquos day so it is that demonic activity is widespread in our current
age (cf 1 Tim 41 Rev 182)
23) Additionally demons are organized into a hierarchy (Matt 1224 Eph 610-12 Rev
911)
24) Although unseen they are a very real force in the cosmos that possess a great
antipathy for the believer (Luke 2231 1 Peter 58)
25) Various activities of demons as manifested in part by Satanrsquos modi operandi (ie how
Satan operates)
a) The enticement to participate in evil (cf the temptation of Jesus 1 Thess 35
Rev 208)
b) Blind mankind to the truth of the Gospel (2 Cor 43-4)
c) The promotion of false religion and ritual (Ex 1212 Judges 211-14 Hosea 414
1 Cor 1019-20)
d) The promotion of false doctrine (2 Cor 211)
e) The manipulation of world leaders and their policies (Dan 1010-20)
f) The possession of unbelievers (Luke 223 John 132)
g) The influence of careless unwary believers (1 Chron 211 Acts 53)
26) The first woman mentioned is ldquoMary who was called Magdalenerdquo
a) The appellative ldquoMagdalenerdquo refers to an inhabitant of Magdala a town on west
side of the Sea of Galilee
b) She had formerly been possessed by seven demons but Jesus had cast them out
c) Mary followed and served Jesus during His Galilean ministry (Matt 2755-56)
d) Additionally she was present at Jesusrsquo crucifixion and burial (Matt 2756-61)
e) Post-resurrection activities (Mark 161 Luke 245-10 John 2011-20)
27) The second mentioned is ldquoJoanna the wife of Chuza Herods stewardrdquo
Luke 8
401
a) Her husbandrsquos ldquoChuzardquo name is thought to be of Nabataean origin (Couzaj
Chouzas from azWK Chuza)1
b) The term ldquostewardrdquo indicates that Chuza held an official administrative position
under Herod Antipas (evpitropoj epitropos- Mat 208 Gal 42)
c) The precise nature of his position cannot be ascertained but such a position would
be well-paid
d) His position suggests that Joanna may have been part of the aristocracy
e) Joanna was with Mary Magdalene following Jesusrsquo resurrection (Luke 2410)
28) The third woman is ldquoSusannardquo which is the only mention of her in Scripture
29) In addition to these three women there were ldquomany otherrdquo women who kept on
supporting Jesus and the Twelve
30) The Greek verb translated ldquowere contributingrdquo indicates that the support was ongoing
(diakonew diakoneo- imperfect active ongoing action in past time)
31) They contributed out of their own possessions and wealth (ie ldquoprivate meansrdquo-
u`parcw huparcho ndash frequently translated ldquopossessionsrdquo Matt 1921 2514 Luke
1215)
32) We see that Jesus and the Twelve were provided living grace through the regular
contributions of His students
33) The context suggests that the three women mentioned and others were wealthy and
able to support Jesusrsquo ministry
34) Besides being able the women capitalized on the opportunity to be generous and
ready to share
35) Their application manifested that they had the proper attitude (cf Phil 24)
36) So too should the believer in the area of grace giving especially in supporting the
function of the local church (cf Gal 66 Phil 415)
37) The correct attitude and motivation in grace giving
a) Give voluntarily (2 Cor 97)
b) Do not give begrudgingly reluctantly or under compulsion
c) Give liberally and generously (2 Cor 81-4 1 Tim 618 cf Matt 108 John 121-
5)
d) Be motivated for eternal ldquoprofitrdquo (Phil 417)
e) Seek to be pleasing to God (Phil 418 Heb 1316)
1 Ibid 317
Luke 8
402
Luke 84-8 And when a great multitude were coming together and those from the
various cities were journeying to Him He spoke by way of a parable 5 The sower went
out to sow his seed and as he sowed some fell beside the road and it was trampled
under foot and the birds of the air ate it up 6 And other seed fell on rocky soil and as
soon as it grew up it withered away because it had no moisture 7 And other seed fell
among the thorns and the thorns grew up with it and choked it out 8 And other seed
fell into the good soil and grew up and produced a crop a hundred times as great As
He said these things He kept calling out He who has ears to hear let him continue to
hear
Analysis of vv 4-8
1) V 4 opens with a ldquogreat multituderdquo assembling to hear Jesus teach from various cities
in the region
2) Luke doesnrsquot indicate where the multitude was gathering
3) However Matthew and Mark reveal that Jesus was at the Sea of Galilee near
Capernaum (Matt 131 Mark 320-21 41)
4) These passages record the crowds were so large Jesus had to push away from shore in
a boat in order to have room to speak
5) Jesus spoke at length to the crowd but in parables
6) The parabolic discourse on this occasion is abbreviated in Lukersquos account with two
parables The Sower and the Lamp and the Cover
7) Yet Matthew and Mark attest that on this occasion He taught His audience through
numerous parables
8) Matthewrsquos parables (Matt 133-52) Sower Wheat and Tares Mustard Seed Leaven
Hidden Treasure Pearl of Great Value Dragnet and Treasure New and Old
9) Markrsquos parables (Mark 43-34) Sower Lamp and Cover Growing Seed and
Mustard Seed
10) Presumably Jesus taught throughout the day and concluded when evening had come
(Mark 435)
11) This method of teaching employed by Jesus was a fulfillment of prophecy (Matt
1334-35)
12) Jesusrsquo parables were stories designed to teach truth through the use of analogies with
familiar details and circumstances in everyday life
13) Further Jesus used intentionally ambiguous language in His parables
14) In this respect a parable tested the volition of the listener
Luke 8
403
15) Those who desired to know the precise meaning of a given parable would have to
seek clarification from the Lord (a marker of + V eg His disciples Matt 1316
Luke 89)
16) In contrast the meaning of a parable would remain hidden to those who didnrsquot inquire
of the Lord (a marker of ndashV Matt 1313-15)
17) The importance of the parable of the Sower
a) The parable illustrates various responses by individuals towards Godrsquos word
b) Jesus declared that this parable to be the key to understanding all the parables
(Mark 413)
18) By omitting the other parables recorded in Matthew and Mark the primary focus is
placed on the parable of the Sower
19) Additionally by placing the visit of Jesusrsquo relatives after He explains the significance
of the parable Luke stresses the importance of hearing and obeying the Godrsquos word
(Luke 819-21)
20) Jesus begins the parable by describing a sower going out to sow his seed a portrayal
that would be well-known to those living in a predominantly agrarian society
21) Specifically Jesus refers to both ldquothe sowerrdquo who went out with the purpose ldquoto sow
his seedrdquo
22) Both ldquosowerrdquo and ldquoseedrdquo are preceded by the definite article in the Greek text which
points out the unique identity that each term represents (lit o speirwn ho speiron =
ldquoThe sowerrdquo and ton sporon auvtou ton sporon autou= ldquothe seed of hishis seedrdquo)
23) The explanation of these identities and other aspects of the parable will be discussed
in vv 11-15
24) In our immediate analysis we will look at the representative physical elements
introduced in the parable
25) The sower is depicted as broadcasting his seed over the earth
26) However the final disposition of the seed varied greatly
27) Jesus indicates ldquoSome fell beside the road and it was trampled underfoot and the
birds of the air ate it uprdquo
28) Our term ldquoroadrdquo may refer to a broad road or even to a well-traveled path in the
countryside (o`doj hodos- Luke 1936)
29) In any case a road would be unsuitable for planting seed as it would compacted and
completely unfit for cultivation
30) Here the road is so hardened the seed doesnrsquot even break the surface
31) Consequently itrsquos trampled underfoot by travelers and eaten by birds
32) Neither Matthew nor Mark make mention that the seed is ldquotrampled underfootrdquo
(katapatew katapateo- cf Matt 134 Mark 44)
Luke 8
404
33) Evidently Luke is referring to the contempt with which many treat Godrsquos word and
view it as worthless (cf Matt 76 Heb 1029)
34) Many birds are opportunists and will consume an easily available meal such as seed
35) The second portion of the seed fell upon ldquorocky soil and as soon as it grew up it
withered away because it had no moisturerdquo
36) Take note ldquoother seedrdquo doesnrsquot refer to a different type of seed but ldquosomerdquo of the
same kind falling in a different soil type
37) Here the seed does break the surface but is depicted as barely taking root (ie lacked
a developed root system)
38) Eventually the dies off for lack of soil nutrients and moisture (cf Mark 45)
39) The third portion of seed ldquofell among thornsrdquo
40) This seed took root and grew up alongside the thorns
41) Yet the thorns essentially invasive weeds smothered the seed and sapped its
fruitfulness (cf Mark 47)
42) Finally the fourth portion ldquofell into the good soilrdquo
43) The syntax of the Greek text emphasizes that this soil was very fertile (lit thn ghn thn avgaqhn ten gen ten agathen =ldquothe soil the good kindrdquo)
44) This seed took root and grew up into a mature prolific fruit growing plant
45) While Luke concisely emphasizes the maximum crop yield of the plant in the good
soil Matthew and Mark indicate that there are lesser yields from plants in the good
soil (Matt138 Mark 48)
46) Of the four portions of seed the first doesnrsquot even penetrate the hardpan road to
germinate
47) All of the remaining three portions of seed germinate but eventually only one
survives and has longevity and fruitfulness
48) The demise of the second and third portions portrayed as sudden and gradual is
attributable to the inferior quality of the soil
49) Both the rocky and weed filled terroir are ultimately unproductive
50) The survival and superior yield of the last is directly related to the high quality of the
soil in which it grows
51) It is significant that throughout Jesusrsquo discourse on the sower He regularly called
out ldquoHe who has ears to hear let him hearrdquo
52) The verb translated ldquokept calling outrdquo is to speak loudly with emphasis (fwnew
phoneo)
53) His words challenge those listening to not merely ldquohearrdquo in a superficial sensory
way
Luke 8
405
54) Rather it is a challenge to hear and understand the spiritual meaning of the parable
and to apply it to their own lives in relation to God and His word
55) Jesusrsquo enjoinder ldquoLet him hearrdquo conveys that His audience should make it their habit
to hear and understand His teaching (present imperative of avkouw akouo- ldquoto hearrdquo
cf Matt 1343 Luke 1435 also Rev 36 which stresses ldquourgencyrdquo with aorist
imperative)
Luke 8
406
Luke 89-10 And His disciples began questioning Him as to what this parable might be 10
And He said To you it has been granted to know the mysteries of the kingdom of
God but to the rest it is in parables in order that seeing they may not see and hearing
they may not understand
Analysis of vv 9-10
1) At some point during His discourse Jesus and His disciples are able to have a private
conversation
2) Jesusrsquo disciples began to question Him about the meaning of the parable
3) Mark notes that His subsequent explanation was not limited to the twelve but also
included His other followers (Mark 410)
4) His disciples had heard the parable like everyone else but didnrsquot grasp the meaning
5) A lack of comprehension is understandable given that the parable was intentionally
enigmatic
6) Yet the parable had piqued their desire to understand its underlying meaning
7) This cannot be said for His audience in general as Jesus will point out
8) Before revealing the meaning of the parable Jesus affirms to His disciples ldquoTo you it
has been granted to know the mysteries of the kingdom of Godhelliprdquo
9) The phrase ldquoto yourdquo is emphatic occurring first in His response
10) In addition to the position of the phrase the form in the Greek connotes an advantage
to the disciples (ldquo~Uminrdquo humin ndash ldquoTo youhelliprdquo)
11) That is what Jesus explains is for their benefit or in their best interests (ie their free
access to Divine viewpoint)
12) They had been ldquograntedrdquo by God ldquoto know the mysteries of the kingdom of Godrdquo
13) This knowledge wasnrsquot granted on the basis of personal favoritism but rather on the
desire to know His plan (+V Prov 1514 1815 Lam 325 Matt 78)
14) ldquoTo knowrdquo is to have an understanding or comprehension of something (ginwskw
ginosko)
15) In our verse that something is explicitly referred to as ldquothe mysteries of the kingdom
of Godrdquo
16) Our noun translated ldquomysteriesrdquo is a religious technical term used in the Greco-
Roman world generally used to refer to secret rites only known to initiates of various
cults (musthrion musterion)
17) In the NT musterion occurs 28x and of these only 3 are found in the Gospels (Matt
1311 Mark 411)
Luke 8
407
18) Also the term is used in the NT in reference to divine revelation which had been
previously unrevealed and was therefore unknown (cf Paulrsquos use of musterion-Col
126-27)
a) ldquoHiddenrdquo refers to the act whereby God conceals His Divine viewpoint from
various segments of mankind (avpokruptw apokrupto- Luke 1021 1 Cor 27
Eph 39)
b) ldquoAgesrdquo refers to different periods of history or from the Divine viewpoint
different dispensations (aivwn- aion cf Mark 1030 Eph 121)
c) ldquoGenerationsrdquo in this context specifies various peoples living at the same time
within a dispensation (genea- genea Phil 215)
d) Ergo the ldquomysteryrdquo was completely concealed by God from every individual in
every previous dispensation
e) The person and work of Christ was not a mystery to previous dispensations
f) However the fact that He would be the founder and head of the Church had been
mystery which had been hidden from previous dispensations (cf Matt 1618
Col118)
g) The mystery which has been revealed is the Church and related doctrines with
Christ as the head or founder
19) ldquoMysteriesrdquo is adopted by Jesus to refer to various elements of the plan of God that
were previously unknown but now would be revealed to His disciples
20) In keeping with the origin of musterion the disciples of Jesus were divine initiates
into the plan of God
21) Jesus makes a sharp distinction between His disciples and those He refers to as ldquothe
restrdquo
22) ldquoThe restrdquo comprises those that are unbelievers who have no affinity for the Messiah
or the plan of God (-V)
23) Their disinterest in the kingdom of God is manifested by their disinterest in
understanding the parables taught by Jesus
24) They didnrsquot seek the meaning therefore Godrsquos plan was obscured to them
25) Put another way they didnrsquot seek therefore they didnrsquot find
26) The contrast between the groups His disciples and ldquothe restrdquo is really between those
who have knowledge and those who lack knowledge
27) One makes the most of the opportunity that God presents and seeks Him while the
other squanders the opportunity (cf Luke 1229-31 And do not seek what you shall
eat and what you shall drink and do not keep worrying 30 For all these things the
nations of the world eagerly seek but your Father knows that you need these things 31
But seek for His kingdom and these things shall be added to you)
Luke 8
408
28) Jesus reveals the consequences of the latter groups disinterest in the ldquokingdom of
Godrdquo saying ldquohellipin order that seeing they may not see and hearing they may not
understandrdquo
29) On this occasion Jesus quotes the prophet Isaiah (Isa 69 cf Matt 1314 Mark 412)
30) ldquoIn order thatrdquo in this verse primarily communicates a result
31) Despite being able to see Jesus and hear His teaching a real understanding and
comprehension eluded ldquothe restrdquo
32) This was the result of strictly listening to parables without clarification
33) As a result of ndashV their spiritual perception or comprehension regarding the plan of
God was blunted
34) However the clause also suggests divine purpose in the use of parables Namely to
defy the understanding of those who disregard God
35) In this sense God will obscure His plan from those who like ldquothe restrdquo reject it (Deut
294 Isa 610 4418 John 1240 Rom 118)
36) The parables taught by Jesus were an invitation to enlightenment that was rebuffed
by most
Luke 8
409
Luke 811-15 Now the parable is this the seed is the word of God 12
And those beside
the road are those who have heard then the devil comes and takes away the word from
their heart so that they may not believe and be saved 13
And those on the rocky soil are
those who when they hear receive the word with joy and these have no firm root they
believe for a while and in time of temptation fall away 14
And the seed which fell
among the thorns these are the ones who have heard and as they go on their way they
are choked with worries and riches and pleasures of this life and bring no fruit to
maturity 15
And the seed in the good soil these are the ones who have heard the word in
an honest and good heart and continue holding it fast and continue bearing fruit with
perseverance
Analysis of vv 11-15
1) Jesus provides an explanation of the parable of the sower
2) In Mark He stresses the importance of understanding this parable as it was
foundational to the correct understanding of other parables (Mark 413)
3) He provides a step by step interpretation of the salient elements Namely the seed and
the different types of soil
4) The seed that was sown is identified as ldquothe word of Godrdquo
5) ldquoThe word of Godrdquo specifically refers to the Gospel it is the seed that will potentially
germinate and flourish in the life of individual that hears it (Acts 431 67 Col 15-
6)
6) However ldquothe sowerrdquo isnrsquot identified in this interpretation
7) Itrsquos evident that ldquothe sowerrdquo is one who ldquosows the word of Godrdquo (cf Mark 414)
8) The act of sowing on the part of the sower is representative of the communication of
the word of God
9) There are various sowers of Godrsquos word the Gospel
a) Ultimately God is the sower of His word (Isa 5510-11)
b) In our context Jesus disseminated the Gospel to the multitudes (Luke 418 722
201)
c) Any believer that proclaims the Gospel (Luke 96 Acts 835 2 Tim 45 1 Peter
315)
10) Although there may be a variety of sowers the seed or ldquoword of Godrdquo remains
constant throughout the parable in vv 5-8 and its interpretation in our verses
11) The seed in the parable is depicted as falling on four different soil types ranging from
hard pan to very fertile soil
12) The different soil types primarily represent different volitional responses to the
Gospel by those who hear it
Luke 8
410
13) Additionally the germination of the seed in three of the soil types alludes to varying
degrees of spiritual momentum after an individual accepts the Gospel
14) The compacted lifeless soil beside the road that the seed was unable to penetrate is
identified here as ldquothose who have heardrdquo
15) ldquoThose who have heardrdquo are those who are presented the Gospel and decide to reject
it (-V to the Gospel)
16) The fallout of the decision to reject the Gospel is demonic interference
17) This was represented in the parable through the seed being ldquotrampled under footrdquo and
being consumed by the birds of the airrdquo
18) The plural ldquobirdsrdquo represents Satan and his demonic forces (cf Rev 182)
19) Following the rejection ldquothe devil comes and takes away the word from their heart
so that they may not believe and be savedrdquo
20) ldquoThe devilrdquo is a title for Satan and means ldquothe slandererrdquo (o` diaboloj ho diabolos)
21) He is referred to as ldquothe evil onerdquo and ldquoSatanrdquo respectively in Matthew and Mark
(Matt 1319 Mark 415)
a) ldquoThe evil onerdquo points to his complete moral worthlessness coupled with
maliciousness (o` ponhroj ho poneros- John 1715)
b) ldquoSatanrdquo means ldquoAdversaryrdquo an apt title for the enemy of God and believers
(Satan Satan- 1 Thess 218)
22) He is unrelenting in his opposition to God and His word
23) Here the devil is said to ldquotake away the word from their heartrdquo with the result that
they do not believe the Gospel
24) It is absolutely critical to understand that there is a sequence in view
25) First the Gospel was heard secondly it was summarily rejected by the individual
26) Finally Satan intervenes and blinds the mind of the one who rejects the Gospel (2
Cor 43-4)
27) The process of blinding is described here as ldquotaking away the word from their heartrdquo
28) This cannot occur apart from the rejection of the Gospel by an individual
29) In the workings of the AC God allows members of the human race to decide whether
or not to accept His plan of salvation the Gospel
30) Therefore the devil cannot frustrate anyone from believing the Gospel apart from
their own reticence to accept it
31) The majority of mankind will fail this test of volition these demonstrate -V (Matt
2214)
32) Many are determined to follow their own course in life and have little if any interest
in the plan of God and their inherent need for salvation
Luke 8
411
33) These types persist in ndashV in opposition to Godrsquos plan regardless of what is shown by
whom or in what manner it is presented to them (John 1711-12 cf Luke 613ff-
Judas was present)
34) The -V of an individual at Gospel hearing is essentially an open invitation for satanic
influence
35) In v 13 the seeds that fell on rocky soil represent those who hear and ldquoreceive the
word with joyrdquo
36) Unlike the seed in the compacted soil this seed germinates and begins the process of
new growth
37) Our term ldquoreceiverdquo indicates acceptance with an added nuance of welcoming the
Gospel (decomai dechomai)
38) In their accounts Matthew and Mark use the term ldquoreceiverdquo which means to accept as
true (lambanw lambano)
39) Although different verbs both point to belief in the Gospel
40) Moreover the acceptance is immediate and joyful
41) The germination of the seed portrays a new life in this case spiritual life (cf John 33
Titus 35 1 Peter 13)
42) ldquoJoyrdquo is the experience of happiness or gladness and in this context when one enters
into the plan of God (cara chara- 1 Thess 16)
43) There are of course a great number of reasons to be joyful in regards to accepting the
Gospel
44) Those who accept the Gospel realize the forgiveness of sins and gain eternal life (1
John 212 25 511)
45) God the Holy Spirit plays a pivotal role in the ldquogerminationrdquo process of the Gospel
a) He convicts man regarding sin and the need for a Savior (John 1526 168-9)
b) There are individuals that resist the Holy Spirit and reject the Gospel as seen with
seed that falls by the road (Acts 751 cf Acts 185-6)
c) Once a person accepts the witness of the Holy Spirit regarding Jesus Christ the
Holy Spirit has a number of different ministries that continue to play an essential
role in his spiritual maturation (eg permanent indwelling John 1417 that is the
Spirit of truth whom the world cannot receive because it does not behold Him or
know Him but you know Him because He abides with you and will be in you
instruction in sound doctrine 1 Corinthians 212 Now we have received not the
spirit of the world but the Spirit who is from God that we might know the things
freely given to us by God resisting the influence of the OSN through His filling
Galatians 516-17 But I say walk by the Spirit and you will not carry out the
desire of the flesh 17
For the flesh sets its desire against the Spirit and the Spirit
Luke 8
412
against the flesh for these are in opposition to one another so that you may not do
the things that you please Ephesians 518 And do not get drunk with wine for
that is dissipation but be filled with the Spirit)
46) Saving faith enables one to utilize a myriad of spiritual resources (eg prayer -
Philippians 46-7 Be anxious for nothing but in everything by prayer and
supplication with thanksgiving let your requests be made known to God 7 And the
peace of God which surpasses all comprehension shall guard your hearts and your
minds in Christ Jesus the realm of sound doctrine ndash 1 Timothy 46 In pointing out
these things to the brethren you will be a good servant of Christ Jesus constantly
nourished on the words of the faith and of the sound doctrine which you have been
following the local church ndash 1 Tim 315 strengthening via Holy Spirit ndash Eph 316
etc)
47) Despite the joyful acceptance of the Gospel and all the benefits conferred to the
believer the happiness is only temporary and short-lived
48) This is indicated by the phrase ldquofor a timerdquo which points to a limited time
49) The spiritual growth of the believer is severely limited due to an ldquoundeveloped rootrdquo
(ie ldquono rootrdquo)
50) The other Gospel accounts indicate the root wasnrsquot formed ldquoinrdquo the individual (Matt
1321 Mark 417)
51) A root is a metaphor for sound doctrine residing in the soul of the believer
52) As a plantrsquos root is key to continued growth so sound doctrine in the soul is essential
for proper growth in the believer
53) Bible doctrine provides the necessary spiritual nutrients to be healthy and strong in
the CWL (Deut 83 Matt 44)
54) A lack of Bible doctrine results in an inherently weak condition
55) Also without it ldquoin a time of temptationrdquo the believer will ldquofall awayrdquo
56) The word translated ldquotemptationrdquo refers to an enticement to sin but may also refer
generally to hardship or testing in the life of the believer (peirasmoj peirasmos-
James 12 2 Peter 29)
57) This time is described as a period of ldquoaffliction and persecutionrdquo in Matthew and
Mark (Matt 1317 Mark 417)
58) Note that the affliction and persecution arises ldquobecause of the wordrdquo
59) The believer is depicted as coming under distress and oppression because of his faith
60) The end result for he believer that is not rooted by Bible doctrine is spiritual
capitulation
61) Here such a believer is said to ldquofall awayrdquo which carries the nuance of switching
onersquos allegiance in revolt (avfisthmi aphistemi- 1 Tim 41 Heb 312)
Luke 8
413
62) This one no longer follows Godrsquos directive will but their own will by practicing the
ldquodoing what is right in his own eyesrdquo ethos
63) The next soil type is the thorn or weed filled soil
64) The seed which fell among the thorns germinated and grew (Luke 87)
65) This represents those who heard and accepted the Gospel as in the case of the rocky
soil
66) This believer grows and gains some spiritual momentum
67) The implication is that initially the soil was fertile and that the plant developed a root
system unlike the seed in the rocky soil
68) We may then presume that this believer following saving faith was rooted in some
knowledge of Bible doctrine
69) Further the plant that grew in this soil is portrayed as having a greater longevity than
the one that sprouted up on the rocky soil
70) In the rocky soil the spiritual progress made by the believer is only temporary
ultimately due to two primary factors
a) The deficiency of sound doctrine in the soul (ie a lack of spiritual nutrition)
b) The unwillingness to utilize spiritual armor (Rom 1312 Eph 610ff)
71) However the phrase ldquoas they go on their wayrdquo suggests a longer period of spiritual
momentum even including a believerrsquos entire ph 2
72) Although this believer has some initial spiritual momentum the soil was fertile and
the seed grew other factors sprout up that compromise the productivity of the plant
73) An environment that would promote optimum long term plant growth and
productivity is not maintained
74) Note that thorns ldquogrew up withrdquo the plant (sumfuw sumphuo- to grow together in
Luke 87)
75) Clearly this is an undesirable situation as thorns or weeds if not eradicated are
typically invasive and will eventually choke out the plant
76) Such is the case in this soil type where the thorns are not pulled out and left to
flourish
77) The ldquothornsrdquo represent various unmaintained OSN issues in the life of the believer
(akanqa akantha)
78) Eventually these thorns choke out the productivity and spiritual momentum of the
believer
79) Bear in mind it is the believer that fails to control the OSN and instead indulges the
flesh (similar to pre-salvation modus vivendi ndash Eph 23 cf Rom 1314)
80) The verb ldquochokedrdquo is to restrict the growth or well-being of something by pressure
(sumpnigw sumpnigo)
Luke 8
414
81) Here the thorns that choke the believer are referred to as ldquoworries riches and the
pleasures of this liferdquo
82) Our term translated ldquoliferdquo refers to physical life and the various activities associated
with it (ie ph 2 manner of living bioj bios- 1 Tim 22 2 Tim 24)
83) The first thorn Jesus refers to are ldquoworriesrdquo of this life
84) The plural noun ldquoworriesrdquo refers to concerns or worries (merimna merimna)
85) Depending on the context the term may connote care or concern for a legitimate
object (eg Paul for those in his canon- 2 Cor 1128 cf Timothyrsquos concern for the
Philippians with verb- Phil 220 merimnaw merimnao- to care for to be concerned )
86) However in our verse merimna pertains to sinful worry fear and anxiety that
smother the believer in this earthly life
87) In Matthew and Mark this thorn is referred to as ldquothe worries of this worldrdquo (Matt
1322 Mark 419)
a) ldquoWorriesrdquo is merimna as in our verse
b) The noun translated ldquoworldrdquo pertains to a segment of time or age (aivwn aion)
c) The phrase ldquothe worries of this worldrdquo is better translated ldquothe worries of the
present agerdquo
d) As a general principle every age or period has its own worries and concerns based
on different variables
e) Yet the general concern of living out onersquos life in the world is common to all
88) All believers have concerns that relate to our ph 2
89) Some involve a legitimate need but the believer is unwilling to have confidence in
God and faith rest the situation (eg living grace)
90) Yet other concerns and worries are illegitimate and stirred up by the OSN (eg loss
of position ad status- John 1242-43 death- Psa 234 cf Acts 754-58)
91) In any case the worry and anxiety is invasive
92) The believer succumbs to feelings of apprehension or distress
93) As growing believers we are not to be anxious for anything (Phil 46 cf Isa 354)
94) Focus on today in making the appropriate applications in the AC not on what may or
may not happen in the future (Matt 634 cf Mark 1311)
95) In addition to choking our spiritual momentum being consumed with the worries of
this life will sap a believerrsquos happiness and spiritual vigilance (Prov 1225 Luke
2134)
96) The correct approach in dealing with various ldquoworriesrdquo begins with trusting God and
applying His word to the situation (1 Peter 57 cf Psa 625-8 9419 Isa 4110 2
Cor 19)
97) Faith rest is imperative (Heb 116)
Luke 8
415
98) The worries or concerns that may stifle a believerrsquos spiritual progress are
innumerable Some include
a) Concern for self (James 314-16)
b) Business interests career (James 413-17)
c) Family (Matt 1037)
d) Grief (Ruth 11-18)
e) Love for the world (2 Tim 410 1 John 215-16)
f) Relationships not in accordance with Bible doctrine (James 44 cf 1 Kings 111-8
Neh 1323-27)
g) The past (Ex 163 2 Peter 220-22)
h) ldquoAnythingrdquo that inhibits learning sound doctrine (Luke 1038-42)
99) We are to take active steps to ldquoweed outrdquo any anxiety or illegitimate concern in the
CWL
100) The longer this weed is allowed to grow the harder it becomes to control it
101) The 2nd
thorn cited by Jesus is ldquorichesrdquo
102) ldquoRichesrdquo refers to the material wealth of the cosmos (ploutoj ploutos- Rev
1817)
103) This is in contrast to the Divine ldquorichesrdquo that God bestows on the believer in time
(cf Rom 1133 Phil 419 Heb 1126)
104) Simply possessing ldquorichesrdquo isnrsquot an issue per say for the believer
105) Indeed some great believers were very wealthy (2 Chron 111-12 2 Chron 922
3227-29 Job 4210)
106) Scripture directs specific applications for the wealth however the issue relates to
the believerrsquos attitude towards the acquisition of wealth and prosperity (1 Tim 617-
19)
107) The pursuit of riches is foolhardy and inevitably disrupts spiritual momentum (1
Tim 69-10)
108) We are enjoined to flee from the desire for riches and instead pursue that which
conforms to Godrsquos directive will (1 Tim 611)
109) The believer is to vigilantly guard against greed in any form (Luke 1215 1613
Eph 53)
110) In the other synoptic Gospelrsquos our term ldquorichesrdquo is expanded upon being referred
to as ldquothe deceitfulness of richesrdquo (Matt 1322 Mark 419)
111) The deception occurs when the believer is seduced into thinking that his happiness
and security in life is dependent upon riches
112) Despite this prevailing attitude towards wealth in the world the believer must
reject it (Psa 234-5 Prov 2724)
Luke 8
416
113) Whether rich or poor we must be content with Godrsquos provisions in life (Luke
314 Phil 411 Heb 135)
114) Happiness and security in this life are the result of obedience to God and
consistent orientation to His plan (Psa 11914 Prov 1811 2918 Rom 1417
1513)
115) The third thorn in the life of the believer is related to the ldquopleasuresrdquo of this life
116) ldquoPleasuresrdquo pertains to engaging in activities which are pleasurable or produce
enjoyment (h`donh hedone)
117) The experience of pleasure is not necessarily an issue in the CWL
118) One may experience pleasure by riding a bike viewing different types of beauty in
Godrsquos creation listening to a symphonic master piece watching a movie and so forth
without transgressing Godrsquos standards
119) Similarly to ldquorichesrdquo it is the pursuit of or devotion to experiencing pleasure that
compromises the believer
120) Some develop a hardcore dedication to hedonism in a variety of areas in which
they are lovers of pleasure rather than lovers of God (cf 2 Tim 34 Titus 33)
121) The pursuit of pleasure is ultimately an unfulfilling endeavor for the believer
(Eccl 21-11)
122) Even acceptable sources of pleasure can become a serious problem if they are
pursued at the expense of Bible doctrine (ie if one neglects Heb 1025)
123) The three thorns have a conspicuous commonality each stifles the believerrsquos
spiritual vitality
124) The believer that negligently allows these thorns to continue to grow is said ldquoto
bring no fruit to maturityrdquo
125) Itrsquos important to recognize that Jesus isnrsquot indicating that the plant was never
productive but rather it became unproductive
126) The other synoptic gospels affirm this point saying of the plant ldquohellipit becomes
unfruitfulrdquo (Matt 1322 Mark 419)
127) The verb translated ldquobecomesrdquo indicates a change of condition the plant turns out
to be something it had not been previouslyhellipunfruitful (ginomai ginomai)
128) The end result of allowing weeds to flourish and choking out the plant is the
curtailment of fruit production
129) Here ldquofruitrdquo represents the application of Bible doctrine by the believer in
accordance with Godrsquos directive will
130) This is analogous to the believer that allows the ldquothornsrdquo of worry riches and
pleasure to run rampant in his ph 2
131) The inevitable result is the curtailment of good works or divine good production
Luke 8
417
132) Such a believer may seemingly appear to be ok but the scarcity of good works or
application points to spiritual compromise (quantity and quality are important- 2 Cor
510)
133) In a sense the believer becomes a prolific producer not of good works but thorns
or that which is worthless (Heb 64-8)
134) The believer ought to have zeal to be fruitful and be ready for every opportunity to
make an application (Titus 31 8 14)
135) The fourth and final soil type is referred to as ldquothe good soilrdquo which stresses the
fertility of the soil
136) Each of the previous three soil types was deficient to varying degrees but this soil
is different
137) It possesses all the essential characteristics to grow robust productive plants (v
8)
138) The good soil represents the believer who initially heard and understood the
word which portrays saving faith or acceptance of the Gospel (Matt 1323 Mark
420)
a) Matt 1323 ldquounderstandrdquo- sunihmi suniemi- to understand to comprehend
clearly
b) Mark 420 ldquoacceptrdquo- paradecomai paradechomai- to accept to acknowledge
something to be correct
139) The manner in which this type of believer heard the word is significant
140) The word was heard the word ldquoin an honest and good heartrdquo
141) The words translated ldquohonest and goodrdquo can be synonymous (kaloj kalos good
avgaqoj agathos good)
142) Here when used in tandem it refers to that which is of high quality good and
praiseworthy
143) In various Greco-Roman writings when kalos was used with agathos as we have
in our verse it was used to describe an exceptional citizen
144) Luke uses terms that would be readily understood by a Gentile audience
145) ldquoHonest and goodrdquo in our verse refers to the believerrsquos intellectual honesty and
readiness to apply the word
146) ldquoThe wordrdquo exceeds the Gospel and now encompasses ph 2 sound doctrine
147) In regard to ldquothe wordrdquo the ldquoexceptionalrdquo believer is said to ldquohold it fastrdquo
148) ldquoHold fastrdquo means to faithfully adhere to the word (katecw katecho)
149) The form of the Greek verb reveals that the believer continues to hold fast to the
word
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
401
a) Her husbandrsquos ldquoChuzardquo name is thought to be of Nabataean origin (Couzaj
Chouzas from azWK Chuza)1
b) The term ldquostewardrdquo indicates that Chuza held an official administrative position
under Herod Antipas (evpitropoj epitropos- Mat 208 Gal 42)
c) The precise nature of his position cannot be ascertained but such a position would
be well-paid
d) His position suggests that Joanna may have been part of the aristocracy
e) Joanna was with Mary Magdalene following Jesusrsquo resurrection (Luke 2410)
28) The third woman is ldquoSusannardquo which is the only mention of her in Scripture
29) In addition to these three women there were ldquomany otherrdquo women who kept on
supporting Jesus and the Twelve
30) The Greek verb translated ldquowere contributingrdquo indicates that the support was ongoing
(diakonew diakoneo- imperfect active ongoing action in past time)
31) They contributed out of their own possessions and wealth (ie ldquoprivate meansrdquo-
u`parcw huparcho ndash frequently translated ldquopossessionsrdquo Matt 1921 2514 Luke
1215)
32) We see that Jesus and the Twelve were provided living grace through the regular
contributions of His students
33) The context suggests that the three women mentioned and others were wealthy and
able to support Jesusrsquo ministry
34) Besides being able the women capitalized on the opportunity to be generous and
ready to share
35) Their application manifested that they had the proper attitude (cf Phil 24)
36) So too should the believer in the area of grace giving especially in supporting the
function of the local church (cf Gal 66 Phil 415)
37) The correct attitude and motivation in grace giving
a) Give voluntarily (2 Cor 97)
b) Do not give begrudgingly reluctantly or under compulsion
c) Give liberally and generously (2 Cor 81-4 1 Tim 618 cf Matt 108 John 121-
5)
d) Be motivated for eternal ldquoprofitrdquo (Phil 417)
e) Seek to be pleasing to God (Phil 418 Heb 1316)
1 Ibid 317
Luke 8
402
Luke 84-8 And when a great multitude were coming together and those from the
various cities were journeying to Him He spoke by way of a parable 5 The sower went
out to sow his seed and as he sowed some fell beside the road and it was trampled
under foot and the birds of the air ate it up 6 And other seed fell on rocky soil and as
soon as it grew up it withered away because it had no moisture 7 And other seed fell
among the thorns and the thorns grew up with it and choked it out 8 And other seed
fell into the good soil and grew up and produced a crop a hundred times as great As
He said these things He kept calling out He who has ears to hear let him continue to
hear
Analysis of vv 4-8
1) V 4 opens with a ldquogreat multituderdquo assembling to hear Jesus teach from various cities
in the region
2) Luke doesnrsquot indicate where the multitude was gathering
3) However Matthew and Mark reveal that Jesus was at the Sea of Galilee near
Capernaum (Matt 131 Mark 320-21 41)
4) These passages record the crowds were so large Jesus had to push away from shore in
a boat in order to have room to speak
5) Jesus spoke at length to the crowd but in parables
6) The parabolic discourse on this occasion is abbreviated in Lukersquos account with two
parables The Sower and the Lamp and the Cover
7) Yet Matthew and Mark attest that on this occasion He taught His audience through
numerous parables
8) Matthewrsquos parables (Matt 133-52) Sower Wheat and Tares Mustard Seed Leaven
Hidden Treasure Pearl of Great Value Dragnet and Treasure New and Old
9) Markrsquos parables (Mark 43-34) Sower Lamp and Cover Growing Seed and
Mustard Seed
10) Presumably Jesus taught throughout the day and concluded when evening had come
(Mark 435)
11) This method of teaching employed by Jesus was a fulfillment of prophecy (Matt
1334-35)
12) Jesusrsquo parables were stories designed to teach truth through the use of analogies with
familiar details and circumstances in everyday life
13) Further Jesus used intentionally ambiguous language in His parables
14) In this respect a parable tested the volition of the listener
Luke 8
403
15) Those who desired to know the precise meaning of a given parable would have to
seek clarification from the Lord (a marker of + V eg His disciples Matt 1316
Luke 89)
16) In contrast the meaning of a parable would remain hidden to those who didnrsquot inquire
of the Lord (a marker of ndashV Matt 1313-15)
17) The importance of the parable of the Sower
a) The parable illustrates various responses by individuals towards Godrsquos word
b) Jesus declared that this parable to be the key to understanding all the parables
(Mark 413)
18) By omitting the other parables recorded in Matthew and Mark the primary focus is
placed on the parable of the Sower
19) Additionally by placing the visit of Jesusrsquo relatives after He explains the significance
of the parable Luke stresses the importance of hearing and obeying the Godrsquos word
(Luke 819-21)
20) Jesus begins the parable by describing a sower going out to sow his seed a portrayal
that would be well-known to those living in a predominantly agrarian society
21) Specifically Jesus refers to both ldquothe sowerrdquo who went out with the purpose ldquoto sow
his seedrdquo
22) Both ldquosowerrdquo and ldquoseedrdquo are preceded by the definite article in the Greek text which
points out the unique identity that each term represents (lit o speirwn ho speiron =
ldquoThe sowerrdquo and ton sporon auvtou ton sporon autou= ldquothe seed of hishis seedrdquo)
23) The explanation of these identities and other aspects of the parable will be discussed
in vv 11-15
24) In our immediate analysis we will look at the representative physical elements
introduced in the parable
25) The sower is depicted as broadcasting his seed over the earth
26) However the final disposition of the seed varied greatly
27) Jesus indicates ldquoSome fell beside the road and it was trampled underfoot and the
birds of the air ate it uprdquo
28) Our term ldquoroadrdquo may refer to a broad road or even to a well-traveled path in the
countryside (o`doj hodos- Luke 1936)
29) In any case a road would be unsuitable for planting seed as it would compacted and
completely unfit for cultivation
30) Here the road is so hardened the seed doesnrsquot even break the surface
31) Consequently itrsquos trampled underfoot by travelers and eaten by birds
32) Neither Matthew nor Mark make mention that the seed is ldquotrampled underfootrdquo
(katapatew katapateo- cf Matt 134 Mark 44)
Luke 8
404
33) Evidently Luke is referring to the contempt with which many treat Godrsquos word and
view it as worthless (cf Matt 76 Heb 1029)
34) Many birds are opportunists and will consume an easily available meal such as seed
35) The second portion of the seed fell upon ldquorocky soil and as soon as it grew up it
withered away because it had no moisturerdquo
36) Take note ldquoother seedrdquo doesnrsquot refer to a different type of seed but ldquosomerdquo of the
same kind falling in a different soil type
37) Here the seed does break the surface but is depicted as barely taking root (ie lacked
a developed root system)
38) Eventually the dies off for lack of soil nutrients and moisture (cf Mark 45)
39) The third portion of seed ldquofell among thornsrdquo
40) This seed took root and grew up alongside the thorns
41) Yet the thorns essentially invasive weeds smothered the seed and sapped its
fruitfulness (cf Mark 47)
42) Finally the fourth portion ldquofell into the good soilrdquo
43) The syntax of the Greek text emphasizes that this soil was very fertile (lit thn ghn thn avgaqhn ten gen ten agathen =ldquothe soil the good kindrdquo)
44) This seed took root and grew up into a mature prolific fruit growing plant
45) While Luke concisely emphasizes the maximum crop yield of the plant in the good
soil Matthew and Mark indicate that there are lesser yields from plants in the good
soil (Matt138 Mark 48)
46) Of the four portions of seed the first doesnrsquot even penetrate the hardpan road to
germinate
47) All of the remaining three portions of seed germinate but eventually only one
survives and has longevity and fruitfulness
48) The demise of the second and third portions portrayed as sudden and gradual is
attributable to the inferior quality of the soil
49) Both the rocky and weed filled terroir are ultimately unproductive
50) The survival and superior yield of the last is directly related to the high quality of the
soil in which it grows
51) It is significant that throughout Jesusrsquo discourse on the sower He regularly called
out ldquoHe who has ears to hear let him hearrdquo
52) The verb translated ldquokept calling outrdquo is to speak loudly with emphasis (fwnew
phoneo)
53) His words challenge those listening to not merely ldquohearrdquo in a superficial sensory
way
Luke 8
405
54) Rather it is a challenge to hear and understand the spiritual meaning of the parable
and to apply it to their own lives in relation to God and His word
55) Jesusrsquo enjoinder ldquoLet him hearrdquo conveys that His audience should make it their habit
to hear and understand His teaching (present imperative of avkouw akouo- ldquoto hearrdquo
cf Matt 1343 Luke 1435 also Rev 36 which stresses ldquourgencyrdquo with aorist
imperative)
Luke 8
406
Luke 89-10 And His disciples began questioning Him as to what this parable might be 10
And He said To you it has been granted to know the mysteries of the kingdom of
God but to the rest it is in parables in order that seeing they may not see and hearing
they may not understand
Analysis of vv 9-10
1) At some point during His discourse Jesus and His disciples are able to have a private
conversation
2) Jesusrsquo disciples began to question Him about the meaning of the parable
3) Mark notes that His subsequent explanation was not limited to the twelve but also
included His other followers (Mark 410)
4) His disciples had heard the parable like everyone else but didnrsquot grasp the meaning
5) A lack of comprehension is understandable given that the parable was intentionally
enigmatic
6) Yet the parable had piqued their desire to understand its underlying meaning
7) This cannot be said for His audience in general as Jesus will point out
8) Before revealing the meaning of the parable Jesus affirms to His disciples ldquoTo you it
has been granted to know the mysteries of the kingdom of Godhelliprdquo
9) The phrase ldquoto yourdquo is emphatic occurring first in His response
10) In addition to the position of the phrase the form in the Greek connotes an advantage
to the disciples (ldquo~Uminrdquo humin ndash ldquoTo youhelliprdquo)
11) That is what Jesus explains is for their benefit or in their best interests (ie their free
access to Divine viewpoint)
12) They had been ldquograntedrdquo by God ldquoto know the mysteries of the kingdom of Godrdquo
13) This knowledge wasnrsquot granted on the basis of personal favoritism but rather on the
desire to know His plan (+V Prov 1514 1815 Lam 325 Matt 78)
14) ldquoTo knowrdquo is to have an understanding or comprehension of something (ginwskw
ginosko)
15) In our verse that something is explicitly referred to as ldquothe mysteries of the kingdom
of Godrdquo
16) Our noun translated ldquomysteriesrdquo is a religious technical term used in the Greco-
Roman world generally used to refer to secret rites only known to initiates of various
cults (musthrion musterion)
17) In the NT musterion occurs 28x and of these only 3 are found in the Gospels (Matt
1311 Mark 411)
Luke 8
407
18) Also the term is used in the NT in reference to divine revelation which had been
previously unrevealed and was therefore unknown (cf Paulrsquos use of musterion-Col
126-27)
a) ldquoHiddenrdquo refers to the act whereby God conceals His Divine viewpoint from
various segments of mankind (avpokruptw apokrupto- Luke 1021 1 Cor 27
Eph 39)
b) ldquoAgesrdquo refers to different periods of history or from the Divine viewpoint
different dispensations (aivwn- aion cf Mark 1030 Eph 121)
c) ldquoGenerationsrdquo in this context specifies various peoples living at the same time
within a dispensation (genea- genea Phil 215)
d) Ergo the ldquomysteryrdquo was completely concealed by God from every individual in
every previous dispensation
e) The person and work of Christ was not a mystery to previous dispensations
f) However the fact that He would be the founder and head of the Church had been
mystery which had been hidden from previous dispensations (cf Matt 1618
Col118)
g) The mystery which has been revealed is the Church and related doctrines with
Christ as the head or founder
19) ldquoMysteriesrdquo is adopted by Jesus to refer to various elements of the plan of God that
were previously unknown but now would be revealed to His disciples
20) In keeping with the origin of musterion the disciples of Jesus were divine initiates
into the plan of God
21) Jesus makes a sharp distinction between His disciples and those He refers to as ldquothe
restrdquo
22) ldquoThe restrdquo comprises those that are unbelievers who have no affinity for the Messiah
or the plan of God (-V)
23) Their disinterest in the kingdom of God is manifested by their disinterest in
understanding the parables taught by Jesus
24) They didnrsquot seek the meaning therefore Godrsquos plan was obscured to them
25) Put another way they didnrsquot seek therefore they didnrsquot find
26) The contrast between the groups His disciples and ldquothe restrdquo is really between those
who have knowledge and those who lack knowledge
27) One makes the most of the opportunity that God presents and seeks Him while the
other squanders the opportunity (cf Luke 1229-31 And do not seek what you shall
eat and what you shall drink and do not keep worrying 30 For all these things the
nations of the world eagerly seek but your Father knows that you need these things 31
But seek for His kingdom and these things shall be added to you)
Luke 8
408
28) Jesus reveals the consequences of the latter groups disinterest in the ldquokingdom of
Godrdquo saying ldquohellipin order that seeing they may not see and hearing they may not
understandrdquo
29) On this occasion Jesus quotes the prophet Isaiah (Isa 69 cf Matt 1314 Mark 412)
30) ldquoIn order thatrdquo in this verse primarily communicates a result
31) Despite being able to see Jesus and hear His teaching a real understanding and
comprehension eluded ldquothe restrdquo
32) This was the result of strictly listening to parables without clarification
33) As a result of ndashV their spiritual perception or comprehension regarding the plan of
God was blunted
34) However the clause also suggests divine purpose in the use of parables Namely to
defy the understanding of those who disregard God
35) In this sense God will obscure His plan from those who like ldquothe restrdquo reject it (Deut
294 Isa 610 4418 John 1240 Rom 118)
36) The parables taught by Jesus were an invitation to enlightenment that was rebuffed
by most
Luke 8
409
Luke 811-15 Now the parable is this the seed is the word of God 12
And those beside
the road are those who have heard then the devil comes and takes away the word from
their heart so that they may not believe and be saved 13
And those on the rocky soil are
those who when they hear receive the word with joy and these have no firm root they
believe for a while and in time of temptation fall away 14
And the seed which fell
among the thorns these are the ones who have heard and as they go on their way they
are choked with worries and riches and pleasures of this life and bring no fruit to
maturity 15
And the seed in the good soil these are the ones who have heard the word in
an honest and good heart and continue holding it fast and continue bearing fruit with
perseverance
Analysis of vv 11-15
1) Jesus provides an explanation of the parable of the sower
2) In Mark He stresses the importance of understanding this parable as it was
foundational to the correct understanding of other parables (Mark 413)
3) He provides a step by step interpretation of the salient elements Namely the seed and
the different types of soil
4) The seed that was sown is identified as ldquothe word of Godrdquo
5) ldquoThe word of Godrdquo specifically refers to the Gospel it is the seed that will potentially
germinate and flourish in the life of individual that hears it (Acts 431 67 Col 15-
6)
6) However ldquothe sowerrdquo isnrsquot identified in this interpretation
7) Itrsquos evident that ldquothe sowerrdquo is one who ldquosows the word of Godrdquo (cf Mark 414)
8) The act of sowing on the part of the sower is representative of the communication of
the word of God
9) There are various sowers of Godrsquos word the Gospel
a) Ultimately God is the sower of His word (Isa 5510-11)
b) In our context Jesus disseminated the Gospel to the multitudes (Luke 418 722
201)
c) Any believer that proclaims the Gospel (Luke 96 Acts 835 2 Tim 45 1 Peter
315)
10) Although there may be a variety of sowers the seed or ldquoword of Godrdquo remains
constant throughout the parable in vv 5-8 and its interpretation in our verses
11) The seed in the parable is depicted as falling on four different soil types ranging from
hard pan to very fertile soil
12) The different soil types primarily represent different volitional responses to the
Gospel by those who hear it
Luke 8
410
13) Additionally the germination of the seed in three of the soil types alludes to varying
degrees of spiritual momentum after an individual accepts the Gospel
14) The compacted lifeless soil beside the road that the seed was unable to penetrate is
identified here as ldquothose who have heardrdquo
15) ldquoThose who have heardrdquo are those who are presented the Gospel and decide to reject
it (-V to the Gospel)
16) The fallout of the decision to reject the Gospel is demonic interference
17) This was represented in the parable through the seed being ldquotrampled under footrdquo and
being consumed by the birds of the airrdquo
18) The plural ldquobirdsrdquo represents Satan and his demonic forces (cf Rev 182)
19) Following the rejection ldquothe devil comes and takes away the word from their heart
so that they may not believe and be savedrdquo
20) ldquoThe devilrdquo is a title for Satan and means ldquothe slandererrdquo (o` diaboloj ho diabolos)
21) He is referred to as ldquothe evil onerdquo and ldquoSatanrdquo respectively in Matthew and Mark
(Matt 1319 Mark 415)
a) ldquoThe evil onerdquo points to his complete moral worthlessness coupled with
maliciousness (o` ponhroj ho poneros- John 1715)
b) ldquoSatanrdquo means ldquoAdversaryrdquo an apt title for the enemy of God and believers
(Satan Satan- 1 Thess 218)
22) He is unrelenting in his opposition to God and His word
23) Here the devil is said to ldquotake away the word from their heartrdquo with the result that
they do not believe the Gospel
24) It is absolutely critical to understand that there is a sequence in view
25) First the Gospel was heard secondly it was summarily rejected by the individual
26) Finally Satan intervenes and blinds the mind of the one who rejects the Gospel (2
Cor 43-4)
27) The process of blinding is described here as ldquotaking away the word from their heartrdquo
28) This cannot occur apart from the rejection of the Gospel by an individual
29) In the workings of the AC God allows members of the human race to decide whether
or not to accept His plan of salvation the Gospel
30) Therefore the devil cannot frustrate anyone from believing the Gospel apart from
their own reticence to accept it
31) The majority of mankind will fail this test of volition these demonstrate -V (Matt
2214)
32) Many are determined to follow their own course in life and have little if any interest
in the plan of God and their inherent need for salvation
Luke 8
411
33) These types persist in ndashV in opposition to Godrsquos plan regardless of what is shown by
whom or in what manner it is presented to them (John 1711-12 cf Luke 613ff-
Judas was present)
34) The -V of an individual at Gospel hearing is essentially an open invitation for satanic
influence
35) In v 13 the seeds that fell on rocky soil represent those who hear and ldquoreceive the
word with joyrdquo
36) Unlike the seed in the compacted soil this seed germinates and begins the process of
new growth
37) Our term ldquoreceiverdquo indicates acceptance with an added nuance of welcoming the
Gospel (decomai dechomai)
38) In their accounts Matthew and Mark use the term ldquoreceiverdquo which means to accept as
true (lambanw lambano)
39) Although different verbs both point to belief in the Gospel
40) Moreover the acceptance is immediate and joyful
41) The germination of the seed portrays a new life in this case spiritual life (cf John 33
Titus 35 1 Peter 13)
42) ldquoJoyrdquo is the experience of happiness or gladness and in this context when one enters
into the plan of God (cara chara- 1 Thess 16)
43) There are of course a great number of reasons to be joyful in regards to accepting the
Gospel
44) Those who accept the Gospel realize the forgiveness of sins and gain eternal life (1
John 212 25 511)
45) God the Holy Spirit plays a pivotal role in the ldquogerminationrdquo process of the Gospel
a) He convicts man regarding sin and the need for a Savior (John 1526 168-9)
b) There are individuals that resist the Holy Spirit and reject the Gospel as seen with
seed that falls by the road (Acts 751 cf Acts 185-6)
c) Once a person accepts the witness of the Holy Spirit regarding Jesus Christ the
Holy Spirit has a number of different ministries that continue to play an essential
role in his spiritual maturation (eg permanent indwelling John 1417 that is the
Spirit of truth whom the world cannot receive because it does not behold Him or
know Him but you know Him because He abides with you and will be in you
instruction in sound doctrine 1 Corinthians 212 Now we have received not the
spirit of the world but the Spirit who is from God that we might know the things
freely given to us by God resisting the influence of the OSN through His filling
Galatians 516-17 But I say walk by the Spirit and you will not carry out the
desire of the flesh 17
For the flesh sets its desire against the Spirit and the Spirit
Luke 8
412
against the flesh for these are in opposition to one another so that you may not do
the things that you please Ephesians 518 And do not get drunk with wine for
that is dissipation but be filled with the Spirit)
46) Saving faith enables one to utilize a myriad of spiritual resources (eg prayer -
Philippians 46-7 Be anxious for nothing but in everything by prayer and
supplication with thanksgiving let your requests be made known to God 7 And the
peace of God which surpasses all comprehension shall guard your hearts and your
minds in Christ Jesus the realm of sound doctrine ndash 1 Timothy 46 In pointing out
these things to the brethren you will be a good servant of Christ Jesus constantly
nourished on the words of the faith and of the sound doctrine which you have been
following the local church ndash 1 Tim 315 strengthening via Holy Spirit ndash Eph 316
etc)
47) Despite the joyful acceptance of the Gospel and all the benefits conferred to the
believer the happiness is only temporary and short-lived
48) This is indicated by the phrase ldquofor a timerdquo which points to a limited time
49) The spiritual growth of the believer is severely limited due to an ldquoundeveloped rootrdquo
(ie ldquono rootrdquo)
50) The other Gospel accounts indicate the root wasnrsquot formed ldquoinrdquo the individual (Matt
1321 Mark 417)
51) A root is a metaphor for sound doctrine residing in the soul of the believer
52) As a plantrsquos root is key to continued growth so sound doctrine in the soul is essential
for proper growth in the believer
53) Bible doctrine provides the necessary spiritual nutrients to be healthy and strong in
the CWL (Deut 83 Matt 44)
54) A lack of Bible doctrine results in an inherently weak condition
55) Also without it ldquoin a time of temptationrdquo the believer will ldquofall awayrdquo
56) The word translated ldquotemptationrdquo refers to an enticement to sin but may also refer
generally to hardship or testing in the life of the believer (peirasmoj peirasmos-
James 12 2 Peter 29)
57) This time is described as a period of ldquoaffliction and persecutionrdquo in Matthew and
Mark (Matt 1317 Mark 417)
58) Note that the affliction and persecution arises ldquobecause of the wordrdquo
59) The believer is depicted as coming under distress and oppression because of his faith
60) The end result for he believer that is not rooted by Bible doctrine is spiritual
capitulation
61) Here such a believer is said to ldquofall awayrdquo which carries the nuance of switching
onersquos allegiance in revolt (avfisthmi aphistemi- 1 Tim 41 Heb 312)
Luke 8
413
62) This one no longer follows Godrsquos directive will but their own will by practicing the
ldquodoing what is right in his own eyesrdquo ethos
63) The next soil type is the thorn or weed filled soil
64) The seed which fell among the thorns germinated and grew (Luke 87)
65) This represents those who heard and accepted the Gospel as in the case of the rocky
soil
66) This believer grows and gains some spiritual momentum
67) The implication is that initially the soil was fertile and that the plant developed a root
system unlike the seed in the rocky soil
68) We may then presume that this believer following saving faith was rooted in some
knowledge of Bible doctrine
69) Further the plant that grew in this soil is portrayed as having a greater longevity than
the one that sprouted up on the rocky soil
70) In the rocky soil the spiritual progress made by the believer is only temporary
ultimately due to two primary factors
a) The deficiency of sound doctrine in the soul (ie a lack of spiritual nutrition)
b) The unwillingness to utilize spiritual armor (Rom 1312 Eph 610ff)
71) However the phrase ldquoas they go on their wayrdquo suggests a longer period of spiritual
momentum even including a believerrsquos entire ph 2
72) Although this believer has some initial spiritual momentum the soil was fertile and
the seed grew other factors sprout up that compromise the productivity of the plant
73) An environment that would promote optimum long term plant growth and
productivity is not maintained
74) Note that thorns ldquogrew up withrdquo the plant (sumfuw sumphuo- to grow together in
Luke 87)
75) Clearly this is an undesirable situation as thorns or weeds if not eradicated are
typically invasive and will eventually choke out the plant
76) Such is the case in this soil type where the thorns are not pulled out and left to
flourish
77) The ldquothornsrdquo represent various unmaintained OSN issues in the life of the believer
(akanqa akantha)
78) Eventually these thorns choke out the productivity and spiritual momentum of the
believer
79) Bear in mind it is the believer that fails to control the OSN and instead indulges the
flesh (similar to pre-salvation modus vivendi ndash Eph 23 cf Rom 1314)
80) The verb ldquochokedrdquo is to restrict the growth or well-being of something by pressure
(sumpnigw sumpnigo)
Luke 8
414
81) Here the thorns that choke the believer are referred to as ldquoworries riches and the
pleasures of this liferdquo
82) Our term translated ldquoliferdquo refers to physical life and the various activities associated
with it (ie ph 2 manner of living bioj bios- 1 Tim 22 2 Tim 24)
83) The first thorn Jesus refers to are ldquoworriesrdquo of this life
84) The plural noun ldquoworriesrdquo refers to concerns or worries (merimna merimna)
85) Depending on the context the term may connote care or concern for a legitimate
object (eg Paul for those in his canon- 2 Cor 1128 cf Timothyrsquos concern for the
Philippians with verb- Phil 220 merimnaw merimnao- to care for to be concerned )
86) However in our verse merimna pertains to sinful worry fear and anxiety that
smother the believer in this earthly life
87) In Matthew and Mark this thorn is referred to as ldquothe worries of this worldrdquo (Matt
1322 Mark 419)
a) ldquoWorriesrdquo is merimna as in our verse
b) The noun translated ldquoworldrdquo pertains to a segment of time or age (aivwn aion)
c) The phrase ldquothe worries of this worldrdquo is better translated ldquothe worries of the
present agerdquo
d) As a general principle every age or period has its own worries and concerns based
on different variables
e) Yet the general concern of living out onersquos life in the world is common to all
88) All believers have concerns that relate to our ph 2
89) Some involve a legitimate need but the believer is unwilling to have confidence in
God and faith rest the situation (eg living grace)
90) Yet other concerns and worries are illegitimate and stirred up by the OSN (eg loss
of position ad status- John 1242-43 death- Psa 234 cf Acts 754-58)
91) In any case the worry and anxiety is invasive
92) The believer succumbs to feelings of apprehension or distress
93) As growing believers we are not to be anxious for anything (Phil 46 cf Isa 354)
94) Focus on today in making the appropriate applications in the AC not on what may or
may not happen in the future (Matt 634 cf Mark 1311)
95) In addition to choking our spiritual momentum being consumed with the worries of
this life will sap a believerrsquos happiness and spiritual vigilance (Prov 1225 Luke
2134)
96) The correct approach in dealing with various ldquoworriesrdquo begins with trusting God and
applying His word to the situation (1 Peter 57 cf Psa 625-8 9419 Isa 4110 2
Cor 19)
97) Faith rest is imperative (Heb 116)
Luke 8
415
98) The worries or concerns that may stifle a believerrsquos spiritual progress are
innumerable Some include
a) Concern for self (James 314-16)
b) Business interests career (James 413-17)
c) Family (Matt 1037)
d) Grief (Ruth 11-18)
e) Love for the world (2 Tim 410 1 John 215-16)
f) Relationships not in accordance with Bible doctrine (James 44 cf 1 Kings 111-8
Neh 1323-27)
g) The past (Ex 163 2 Peter 220-22)
h) ldquoAnythingrdquo that inhibits learning sound doctrine (Luke 1038-42)
99) We are to take active steps to ldquoweed outrdquo any anxiety or illegitimate concern in the
CWL
100) The longer this weed is allowed to grow the harder it becomes to control it
101) The 2nd
thorn cited by Jesus is ldquorichesrdquo
102) ldquoRichesrdquo refers to the material wealth of the cosmos (ploutoj ploutos- Rev
1817)
103) This is in contrast to the Divine ldquorichesrdquo that God bestows on the believer in time
(cf Rom 1133 Phil 419 Heb 1126)
104) Simply possessing ldquorichesrdquo isnrsquot an issue per say for the believer
105) Indeed some great believers were very wealthy (2 Chron 111-12 2 Chron 922
3227-29 Job 4210)
106) Scripture directs specific applications for the wealth however the issue relates to
the believerrsquos attitude towards the acquisition of wealth and prosperity (1 Tim 617-
19)
107) The pursuit of riches is foolhardy and inevitably disrupts spiritual momentum (1
Tim 69-10)
108) We are enjoined to flee from the desire for riches and instead pursue that which
conforms to Godrsquos directive will (1 Tim 611)
109) The believer is to vigilantly guard against greed in any form (Luke 1215 1613
Eph 53)
110) In the other synoptic Gospelrsquos our term ldquorichesrdquo is expanded upon being referred
to as ldquothe deceitfulness of richesrdquo (Matt 1322 Mark 419)
111) The deception occurs when the believer is seduced into thinking that his happiness
and security in life is dependent upon riches
112) Despite this prevailing attitude towards wealth in the world the believer must
reject it (Psa 234-5 Prov 2724)
Luke 8
416
113) Whether rich or poor we must be content with Godrsquos provisions in life (Luke
314 Phil 411 Heb 135)
114) Happiness and security in this life are the result of obedience to God and
consistent orientation to His plan (Psa 11914 Prov 1811 2918 Rom 1417
1513)
115) The third thorn in the life of the believer is related to the ldquopleasuresrdquo of this life
116) ldquoPleasuresrdquo pertains to engaging in activities which are pleasurable or produce
enjoyment (h`donh hedone)
117) The experience of pleasure is not necessarily an issue in the CWL
118) One may experience pleasure by riding a bike viewing different types of beauty in
Godrsquos creation listening to a symphonic master piece watching a movie and so forth
without transgressing Godrsquos standards
119) Similarly to ldquorichesrdquo it is the pursuit of or devotion to experiencing pleasure that
compromises the believer
120) Some develop a hardcore dedication to hedonism in a variety of areas in which
they are lovers of pleasure rather than lovers of God (cf 2 Tim 34 Titus 33)
121) The pursuit of pleasure is ultimately an unfulfilling endeavor for the believer
(Eccl 21-11)
122) Even acceptable sources of pleasure can become a serious problem if they are
pursued at the expense of Bible doctrine (ie if one neglects Heb 1025)
123) The three thorns have a conspicuous commonality each stifles the believerrsquos
spiritual vitality
124) The believer that negligently allows these thorns to continue to grow is said ldquoto
bring no fruit to maturityrdquo
125) Itrsquos important to recognize that Jesus isnrsquot indicating that the plant was never
productive but rather it became unproductive
126) The other synoptic gospels affirm this point saying of the plant ldquohellipit becomes
unfruitfulrdquo (Matt 1322 Mark 419)
127) The verb translated ldquobecomesrdquo indicates a change of condition the plant turns out
to be something it had not been previouslyhellipunfruitful (ginomai ginomai)
128) The end result of allowing weeds to flourish and choking out the plant is the
curtailment of fruit production
129) Here ldquofruitrdquo represents the application of Bible doctrine by the believer in
accordance with Godrsquos directive will
130) This is analogous to the believer that allows the ldquothornsrdquo of worry riches and
pleasure to run rampant in his ph 2
131) The inevitable result is the curtailment of good works or divine good production
Luke 8
417
132) Such a believer may seemingly appear to be ok but the scarcity of good works or
application points to spiritual compromise (quantity and quality are important- 2 Cor
510)
133) In a sense the believer becomes a prolific producer not of good works but thorns
or that which is worthless (Heb 64-8)
134) The believer ought to have zeal to be fruitful and be ready for every opportunity to
make an application (Titus 31 8 14)
135) The fourth and final soil type is referred to as ldquothe good soilrdquo which stresses the
fertility of the soil
136) Each of the previous three soil types was deficient to varying degrees but this soil
is different
137) It possesses all the essential characteristics to grow robust productive plants (v
8)
138) The good soil represents the believer who initially heard and understood the
word which portrays saving faith or acceptance of the Gospel (Matt 1323 Mark
420)
a) Matt 1323 ldquounderstandrdquo- sunihmi suniemi- to understand to comprehend
clearly
b) Mark 420 ldquoacceptrdquo- paradecomai paradechomai- to accept to acknowledge
something to be correct
139) The manner in which this type of believer heard the word is significant
140) The word was heard the word ldquoin an honest and good heartrdquo
141) The words translated ldquohonest and goodrdquo can be synonymous (kaloj kalos good
avgaqoj agathos good)
142) Here when used in tandem it refers to that which is of high quality good and
praiseworthy
143) In various Greco-Roman writings when kalos was used with agathos as we have
in our verse it was used to describe an exceptional citizen
144) Luke uses terms that would be readily understood by a Gentile audience
145) ldquoHonest and goodrdquo in our verse refers to the believerrsquos intellectual honesty and
readiness to apply the word
146) ldquoThe wordrdquo exceeds the Gospel and now encompasses ph 2 sound doctrine
147) In regard to ldquothe wordrdquo the ldquoexceptionalrdquo believer is said to ldquohold it fastrdquo
148) ldquoHold fastrdquo means to faithfully adhere to the word (katecw katecho)
149) The form of the Greek verb reveals that the believer continues to hold fast to the
word
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
402
Luke 84-8 And when a great multitude were coming together and those from the
various cities were journeying to Him He spoke by way of a parable 5 The sower went
out to sow his seed and as he sowed some fell beside the road and it was trampled
under foot and the birds of the air ate it up 6 And other seed fell on rocky soil and as
soon as it grew up it withered away because it had no moisture 7 And other seed fell
among the thorns and the thorns grew up with it and choked it out 8 And other seed
fell into the good soil and grew up and produced a crop a hundred times as great As
He said these things He kept calling out He who has ears to hear let him continue to
hear
Analysis of vv 4-8
1) V 4 opens with a ldquogreat multituderdquo assembling to hear Jesus teach from various cities
in the region
2) Luke doesnrsquot indicate where the multitude was gathering
3) However Matthew and Mark reveal that Jesus was at the Sea of Galilee near
Capernaum (Matt 131 Mark 320-21 41)
4) These passages record the crowds were so large Jesus had to push away from shore in
a boat in order to have room to speak
5) Jesus spoke at length to the crowd but in parables
6) The parabolic discourse on this occasion is abbreviated in Lukersquos account with two
parables The Sower and the Lamp and the Cover
7) Yet Matthew and Mark attest that on this occasion He taught His audience through
numerous parables
8) Matthewrsquos parables (Matt 133-52) Sower Wheat and Tares Mustard Seed Leaven
Hidden Treasure Pearl of Great Value Dragnet and Treasure New and Old
9) Markrsquos parables (Mark 43-34) Sower Lamp and Cover Growing Seed and
Mustard Seed
10) Presumably Jesus taught throughout the day and concluded when evening had come
(Mark 435)
11) This method of teaching employed by Jesus was a fulfillment of prophecy (Matt
1334-35)
12) Jesusrsquo parables were stories designed to teach truth through the use of analogies with
familiar details and circumstances in everyday life
13) Further Jesus used intentionally ambiguous language in His parables
14) In this respect a parable tested the volition of the listener
Luke 8
403
15) Those who desired to know the precise meaning of a given parable would have to
seek clarification from the Lord (a marker of + V eg His disciples Matt 1316
Luke 89)
16) In contrast the meaning of a parable would remain hidden to those who didnrsquot inquire
of the Lord (a marker of ndashV Matt 1313-15)
17) The importance of the parable of the Sower
a) The parable illustrates various responses by individuals towards Godrsquos word
b) Jesus declared that this parable to be the key to understanding all the parables
(Mark 413)
18) By omitting the other parables recorded in Matthew and Mark the primary focus is
placed on the parable of the Sower
19) Additionally by placing the visit of Jesusrsquo relatives after He explains the significance
of the parable Luke stresses the importance of hearing and obeying the Godrsquos word
(Luke 819-21)
20) Jesus begins the parable by describing a sower going out to sow his seed a portrayal
that would be well-known to those living in a predominantly agrarian society
21) Specifically Jesus refers to both ldquothe sowerrdquo who went out with the purpose ldquoto sow
his seedrdquo
22) Both ldquosowerrdquo and ldquoseedrdquo are preceded by the definite article in the Greek text which
points out the unique identity that each term represents (lit o speirwn ho speiron =
ldquoThe sowerrdquo and ton sporon auvtou ton sporon autou= ldquothe seed of hishis seedrdquo)
23) The explanation of these identities and other aspects of the parable will be discussed
in vv 11-15
24) In our immediate analysis we will look at the representative physical elements
introduced in the parable
25) The sower is depicted as broadcasting his seed over the earth
26) However the final disposition of the seed varied greatly
27) Jesus indicates ldquoSome fell beside the road and it was trampled underfoot and the
birds of the air ate it uprdquo
28) Our term ldquoroadrdquo may refer to a broad road or even to a well-traveled path in the
countryside (o`doj hodos- Luke 1936)
29) In any case a road would be unsuitable for planting seed as it would compacted and
completely unfit for cultivation
30) Here the road is so hardened the seed doesnrsquot even break the surface
31) Consequently itrsquos trampled underfoot by travelers and eaten by birds
32) Neither Matthew nor Mark make mention that the seed is ldquotrampled underfootrdquo
(katapatew katapateo- cf Matt 134 Mark 44)
Luke 8
404
33) Evidently Luke is referring to the contempt with which many treat Godrsquos word and
view it as worthless (cf Matt 76 Heb 1029)
34) Many birds are opportunists and will consume an easily available meal such as seed
35) The second portion of the seed fell upon ldquorocky soil and as soon as it grew up it
withered away because it had no moisturerdquo
36) Take note ldquoother seedrdquo doesnrsquot refer to a different type of seed but ldquosomerdquo of the
same kind falling in a different soil type
37) Here the seed does break the surface but is depicted as barely taking root (ie lacked
a developed root system)
38) Eventually the dies off for lack of soil nutrients and moisture (cf Mark 45)
39) The third portion of seed ldquofell among thornsrdquo
40) This seed took root and grew up alongside the thorns
41) Yet the thorns essentially invasive weeds smothered the seed and sapped its
fruitfulness (cf Mark 47)
42) Finally the fourth portion ldquofell into the good soilrdquo
43) The syntax of the Greek text emphasizes that this soil was very fertile (lit thn ghn thn avgaqhn ten gen ten agathen =ldquothe soil the good kindrdquo)
44) This seed took root and grew up into a mature prolific fruit growing plant
45) While Luke concisely emphasizes the maximum crop yield of the plant in the good
soil Matthew and Mark indicate that there are lesser yields from plants in the good
soil (Matt138 Mark 48)
46) Of the four portions of seed the first doesnrsquot even penetrate the hardpan road to
germinate
47) All of the remaining three portions of seed germinate but eventually only one
survives and has longevity and fruitfulness
48) The demise of the second and third portions portrayed as sudden and gradual is
attributable to the inferior quality of the soil
49) Both the rocky and weed filled terroir are ultimately unproductive
50) The survival and superior yield of the last is directly related to the high quality of the
soil in which it grows
51) It is significant that throughout Jesusrsquo discourse on the sower He regularly called
out ldquoHe who has ears to hear let him hearrdquo
52) The verb translated ldquokept calling outrdquo is to speak loudly with emphasis (fwnew
phoneo)
53) His words challenge those listening to not merely ldquohearrdquo in a superficial sensory
way
Luke 8
405
54) Rather it is a challenge to hear and understand the spiritual meaning of the parable
and to apply it to their own lives in relation to God and His word
55) Jesusrsquo enjoinder ldquoLet him hearrdquo conveys that His audience should make it their habit
to hear and understand His teaching (present imperative of avkouw akouo- ldquoto hearrdquo
cf Matt 1343 Luke 1435 also Rev 36 which stresses ldquourgencyrdquo with aorist
imperative)
Luke 8
406
Luke 89-10 And His disciples began questioning Him as to what this parable might be 10
And He said To you it has been granted to know the mysteries of the kingdom of
God but to the rest it is in parables in order that seeing they may not see and hearing
they may not understand
Analysis of vv 9-10
1) At some point during His discourse Jesus and His disciples are able to have a private
conversation
2) Jesusrsquo disciples began to question Him about the meaning of the parable
3) Mark notes that His subsequent explanation was not limited to the twelve but also
included His other followers (Mark 410)
4) His disciples had heard the parable like everyone else but didnrsquot grasp the meaning
5) A lack of comprehension is understandable given that the parable was intentionally
enigmatic
6) Yet the parable had piqued their desire to understand its underlying meaning
7) This cannot be said for His audience in general as Jesus will point out
8) Before revealing the meaning of the parable Jesus affirms to His disciples ldquoTo you it
has been granted to know the mysteries of the kingdom of Godhelliprdquo
9) The phrase ldquoto yourdquo is emphatic occurring first in His response
10) In addition to the position of the phrase the form in the Greek connotes an advantage
to the disciples (ldquo~Uminrdquo humin ndash ldquoTo youhelliprdquo)
11) That is what Jesus explains is for their benefit or in their best interests (ie their free
access to Divine viewpoint)
12) They had been ldquograntedrdquo by God ldquoto know the mysteries of the kingdom of Godrdquo
13) This knowledge wasnrsquot granted on the basis of personal favoritism but rather on the
desire to know His plan (+V Prov 1514 1815 Lam 325 Matt 78)
14) ldquoTo knowrdquo is to have an understanding or comprehension of something (ginwskw
ginosko)
15) In our verse that something is explicitly referred to as ldquothe mysteries of the kingdom
of Godrdquo
16) Our noun translated ldquomysteriesrdquo is a religious technical term used in the Greco-
Roman world generally used to refer to secret rites only known to initiates of various
cults (musthrion musterion)
17) In the NT musterion occurs 28x and of these only 3 are found in the Gospels (Matt
1311 Mark 411)
Luke 8
407
18) Also the term is used in the NT in reference to divine revelation which had been
previously unrevealed and was therefore unknown (cf Paulrsquos use of musterion-Col
126-27)
a) ldquoHiddenrdquo refers to the act whereby God conceals His Divine viewpoint from
various segments of mankind (avpokruptw apokrupto- Luke 1021 1 Cor 27
Eph 39)
b) ldquoAgesrdquo refers to different periods of history or from the Divine viewpoint
different dispensations (aivwn- aion cf Mark 1030 Eph 121)
c) ldquoGenerationsrdquo in this context specifies various peoples living at the same time
within a dispensation (genea- genea Phil 215)
d) Ergo the ldquomysteryrdquo was completely concealed by God from every individual in
every previous dispensation
e) The person and work of Christ was not a mystery to previous dispensations
f) However the fact that He would be the founder and head of the Church had been
mystery which had been hidden from previous dispensations (cf Matt 1618
Col118)
g) The mystery which has been revealed is the Church and related doctrines with
Christ as the head or founder
19) ldquoMysteriesrdquo is adopted by Jesus to refer to various elements of the plan of God that
were previously unknown but now would be revealed to His disciples
20) In keeping with the origin of musterion the disciples of Jesus were divine initiates
into the plan of God
21) Jesus makes a sharp distinction between His disciples and those He refers to as ldquothe
restrdquo
22) ldquoThe restrdquo comprises those that are unbelievers who have no affinity for the Messiah
or the plan of God (-V)
23) Their disinterest in the kingdom of God is manifested by their disinterest in
understanding the parables taught by Jesus
24) They didnrsquot seek the meaning therefore Godrsquos plan was obscured to them
25) Put another way they didnrsquot seek therefore they didnrsquot find
26) The contrast between the groups His disciples and ldquothe restrdquo is really between those
who have knowledge and those who lack knowledge
27) One makes the most of the opportunity that God presents and seeks Him while the
other squanders the opportunity (cf Luke 1229-31 And do not seek what you shall
eat and what you shall drink and do not keep worrying 30 For all these things the
nations of the world eagerly seek but your Father knows that you need these things 31
But seek for His kingdom and these things shall be added to you)
Luke 8
408
28) Jesus reveals the consequences of the latter groups disinterest in the ldquokingdom of
Godrdquo saying ldquohellipin order that seeing they may not see and hearing they may not
understandrdquo
29) On this occasion Jesus quotes the prophet Isaiah (Isa 69 cf Matt 1314 Mark 412)
30) ldquoIn order thatrdquo in this verse primarily communicates a result
31) Despite being able to see Jesus and hear His teaching a real understanding and
comprehension eluded ldquothe restrdquo
32) This was the result of strictly listening to parables without clarification
33) As a result of ndashV their spiritual perception or comprehension regarding the plan of
God was blunted
34) However the clause also suggests divine purpose in the use of parables Namely to
defy the understanding of those who disregard God
35) In this sense God will obscure His plan from those who like ldquothe restrdquo reject it (Deut
294 Isa 610 4418 John 1240 Rom 118)
36) The parables taught by Jesus were an invitation to enlightenment that was rebuffed
by most
Luke 8
409
Luke 811-15 Now the parable is this the seed is the word of God 12
And those beside
the road are those who have heard then the devil comes and takes away the word from
their heart so that they may not believe and be saved 13
And those on the rocky soil are
those who when they hear receive the word with joy and these have no firm root they
believe for a while and in time of temptation fall away 14
And the seed which fell
among the thorns these are the ones who have heard and as they go on their way they
are choked with worries and riches and pleasures of this life and bring no fruit to
maturity 15
And the seed in the good soil these are the ones who have heard the word in
an honest and good heart and continue holding it fast and continue bearing fruit with
perseverance
Analysis of vv 11-15
1) Jesus provides an explanation of the parable of the sower
2) In Mark He stresses the importance of understanding this parable as it was
foundational to the correct understanding of other parables (Mark 413)
3) He provides a step by step interpretation of the salient elements Namely the seed and
the different types of soil
4) The seed that was sown is identified as ldquothe word of Godrdquo
5) ldquoThe word of Godrdquo specifically refers to the Gospel it is the seed that will potentially
germinate and flourish in the life of individual that hears it (Acts 431 67 Col 15-
6)
6) However ldquothe sowerrdquo isnrsquot identified in this interpretation
7) Itrsquos evident that ldquothe sowerrdquo is one who ldquosows the word of Godrdquo (cf Mark 414)
8) The act of sowing on the part of the sower is representative of the communication of
the word of God
9) There are various sowers of Godrsquos word the Gospel
a) Ultimately God is the sower of His word (Isa 5510-11)
b) In our context Jesus disseminated the Gospel to the multitudes (Luke 418 722
201)
c) Any believer that proclaims the Gospel (Luke 96 Acts 835 2 Tim 45 1 Peter
315)
10) Although there may be a variety of sowers the seed or ldquoword of Godrdquo remains
constant throughout the parable in vv 5-8 and its interpretation in our verses
11) The seed in the parable is depicted as falling on four different soil types ranging from
hard pan to very fertile soil
12) The different soil types primarily represent different volitional responses to the
Gospel by those who hear it
Luke 8
410
13) Additionally the germination of the seed in three of the soil types alludes to varying
degrees of spiritual momentum after an individual accepts the Gospel
14) The compacted lifeless soil beside the road that the seed was unable to penetrate is
identified here as ldquothose who have heardrdquo
15) ldquoThose who have heardrdquo are those who are presented the Gospel and decide to reject
it (-V to the Gospel)
16) The fallout of the decision to reject the Gospel is demonic interference
17) This was represented in the parable through the seed being ldquotrampled under footrdquo and
being consumed by the birds of the airrdquo
18) The plural ldquobirdsrdquo represents Satan and his demonic forces (cf Rev 182)
19) Following the rejection ldquothe devil comes and takes away the word from their heart
so that they may not believe and be savedrdquo
20) ldquoThe devilrdquo is a title for Satan and means ldquothe slandererrdquo (o` diaboloj ho diabolos)
21) He is referred to as ldquothe evil onerdquo and ldquoSatanrdquo respectively in Matthew and Mark
(Matt 1319 Mark 415)
a) ldquoThe evil onerdquo points to his complete moral worthlessness coupled with
maliciousness (o` ponhroj ho poneros- John 1715)
b) ldquoSatanrdquo means ldquoAdversaryrdquo an apt title for the enemy of God and believers
(Satan Satan- 1 Thess 218)
22) He is unrelenting in his opposition to God and His word
23) Here the devil is said to ldquotake away the word from their heartrdquo with the result that
they do not believe the Gospel
24) It is absolutely critical to understand that there is a sequence in view
25) First the Gospel was heard secondly it was summarily rejected by the individual
26) Finally Satan intervenes and blinds the mind of the one who rejects the Gospel (2
Cor 43-4)
27) The process of blinding is described here as ldquotaking away the word from their heartrdquo
28) This cannot occur apart from the rejection of the Gospel by an individual
29) In the workings of the AC God allows members of the human race to decide whether
or not to accept His plan of salvation the Gospel
30) Therefore the devil cannot frustrate anyone from believing the Gospel apart from
their own reticence to accept it
31) The majority of mankind will fail this test of volition these demonstrate -V (Matt
2214)
32) Many are determined to follow their own course in life and have little if any interest
in the plan of God and their inherent need for salvation
Luke 8
411
33) These types persist in ndashV in opposition to Godrsquos plan regardless of what is shown by
whom or in what manner it is presented to them (John 1711-12 cf Luke 613ff-
Judas was present)
34) The -V of an individual at Gospel hearing is essentially an open invitation for satanic
influence
35) In v 13 the seeds that fell on rocky soil represent those who hear and ldquoreceive the
word with joyrdquo
36) Unlike the seed in the compacted soil this seed germinates and begins the process of
new growth
37) Our term ldquoreceiverdquo indicates acceptance with an added nuance of welcoming the
Gospel (decomai dechomai)
38) In their accounts Matthew and Mark use the term ldquoreceiverdquo which means to accept as
true (lambanw lambano)
39) Although different verbs both point to belief in the Gospel
40) Moreover the acceptance is immediate and joyful
41) The germination of the seed portrays a new life in this case spiritual life (cf John 33
Titus 35 1 Peter 13)
42) ldquoJoyrdquo is the experience of happiness or gladness and in this context when one enters
into the plan of God (cara chara- 1 Thess 16)
43) There are of course a great number of reasons to be joyful in regards to accepting the
Gospel
44) Those who accept the Gospel realize the forgiveness of sins and gain eternal life (1
John 212 25 511)
45) God the Holy Spirit plays a pivotal role in the ldquogerminationrdquo process of the Gospel
a) He convicts man regarding sin and the need for a Savior (John 1526 168-9)
b) There are individuals that resist the Holy Spirit and reject the Gospel as seen with
seed that falls by the road (Acts 751 cf Acts 185-6)
c) Once a person accepts the witness of the Holy Spirit regarding Jesus Christ the
Holy Spirit has a number of different ministries that continue to play an essential
role in his spiritual maturation (eg permanent indwelling John 1417 that is the
Spirit of truth whom the world cannot receive because it does not behold Him or
know Him but you know Him because He abides with you and will be in you
instruction in sound doctrine 1 Corinthians 212 Now we have received not the
spirit of the world but the Spirit who is from God that we might know the things
freely given to us by God resisting the influence of the OSN through His filling
Galatians 516-17 But I say walk by the Spirit and you will not carry out the
desire of the flesh 17
For the flesh sets its desire against the Spirit and the Spirit
Luke 8
412
against the flesh for these are in opposition to one another so that you may not do
the things that you please Ephesians 518 And do not get drunk with wine for
that is dissipation but be filled with the Spirit)
46) Saving faith enables one to utilize a myriad of spiritual resources (eg prayer -
Philippians 46-7 Be anxious for nothing but in everything by prayer and
supplication with thanksgiving let your requests be made known to God 7 And the
peace of God which surpasses all comprehension shall guard your hearts and your
minds in Christ Jesus the realm of sound doctrine ndash 1 Timothy 46 In pointing out
these things to the brethren you will be a good servant of Christ Jesus constantly
nourished on the words of the faith and of the sound doctrine which you have been
following the local church ndash 1 Tim 315 strengthening via Holy Spirit ndash Eph 316
etc)
47) Despite the joyful acceptance of the Gospel and all the benefits conferred to the
believer the happiness is only temporary and short-lived
48) This is indicated by the phrase ldquofor a timerdquo which points to a limited time
49) The spiritual growth of the believer is severely limited due to an ldquoundeveloped rootrdquo
(ie ldquono rootrdquo)
50) The other Gospel accounts indicate the root wasnrsquot formed ldquoinrdquo the individual (Matt
1321 Mark 417)
51) A root is a metaphor for sound doctrine residing in the soul of the believer
52) As a plantrsquos root is key to continued growth so sound doctrine in the soul is essential
for proper growth in the believer
53) Bible doctrine provides the necessary spiritual nutrients to be healthy and strong in
the CWL (Deut 83 Matt 44)
54) A lack of Bible doctrine results in an inherently weak condition
55) Also without it ldquoin a time of temptationrdquo the believer will ldquofall awayrdquo
56) The word translated ldquotemptationrdquo refers to an enticement to sin but may also refer
generally to hardship or testing in the life of the believer (peirasmoj peirasmos-
James 12 2 Peter 29)
57) This time is described as a period of ldquoaffliction and persecutionrdquo in Matthew and
Mark (Matt 1317 Mark 417)
58) Note that the affliction and persecution arises ldquobecause of the wordrdquo
59) The believer is depicted as coming under distress and oppression because of his faith
60) The end result for he believer that is not rooted by Bible doctrine is spiritual
capitulation
61) Here such a believer is said to ldquofall awayrdquo which carries the nuance of switching
onersquos allegiance in revolt (avfisthmi aphistemi- 1 Tim 41 Heb 312)
Luke 8
413
62) This one no longer follows Godrsquos directive will but their own will by practicing the
ldquodoing what is right in his own eyesrdquo ethos
63) The next soil type is the thorn or weed filled soil
64) The seed which fell among the thorns germinated and grew (Luke 87)
65) This represents those who heard and accepted the Gospel as in the case of the rocky
soil
66) This believer grows and gains some spiritual momentum
67) The implication is that initially the soil was fertile and that the plant developed a root
system unlike the seed in the rocky soil
68) We may then presume that this believer following saving faith was rooted in some
knowledge of Bible doctrine
69) Further the plant that grew in this soil is portrayed as having a greater longevity than
the one that sprouted up on the rocky soil
70) In the rocky soil the spiritual progress made by the believer is only temporary
ultimately due to two primary factors
a) The deficiency of sound doctrine in the soul (ie a lack of spiritual nutrition)
b) The unwillingness to utilize spiritual armor (Rom 1312 Eph 610ff)
71) However the phrase ldquoas they go on their wayrdquo suggests a longer period of spiritual
momentum even including a believerrsquos entire ph 2
72) Although this believer has some initial spiritual momentum the soil was fertile and
the seed grew other factors sprout up that compromise the productivity of the plant
73) An environment that would promote optimum long term plant growth and
productivity is not maintained
74) Note that thorns ldquogrew up withrdquo the plant (sumfuw sumphuo- to grow together in
Luke 87)
75) Clearly this is an undesirable situation as thorns or weeds if not eradicated are
typically invasive and will eventually choke out the plant
76) Such is the case in this soil type where the thorns are not pulled out and left to
flourish
77) The ldquothornsrdquo represent various unmaintained OSN issues in the life of the believer
(akanqa akantha)
78) Eventually these thorns choke out the productivity and spiritual momentum of the
believer
79) Bear in mind it is the believer that fails to control the OSN and instead indulges the
flesh (similar to pre-salvation modus vivendi ndash Eph 23 cf Rom 1314)
80) The verb ldquochokedrdquo is to restrict the growth or well-being of something by pressure
(sumpnigw sumpnigo)
Luke 8
414
81) Here the thorns that choke the believer are referred to as ldquoworries riches and the
pleasures of this liferdquo
82) Our term translated ldquoliferdquo refers to physical life and the various activities associated
with it (ie ph 2 manner of living bioj bios- 1 Tim 22 2 Tim 24)
83) The first thorn Jesus refers to are ldquoworriesrdquo of this life
84) The plural noun ldquoworriesrdquo refers to concerns or worries (merimna merimna)
85) Depending on the context the term may connote care or concern for a legitimate
object (eg Paul for those in his canon- 2 Cor 1128 cf Timothyrsquos concern for the
Philippians with verb- Phil 220 merimnaw merimnao- to care for to be concerned )
86) However in our verse merimna pertains to sinful worry fear and anxiety that
smother the believer in this earthly life
87) In Matthew and Mark this thorn is referred to as ldquothe worries of this worldrdquo (Matt
1322 Mark 419)
a) ldquoWorriesrdquo is merimna as in our verse
b) The noun translated ldquoworldrdquo pertains to a segment of time or age (aivwn aion)
c) The phrase ldquothe worries of this worldrdquo is better translated ldquothe worries of the
present agerdquo
d) As a general principle every age or period has its own worries and concerns based
on different variables
e) Yet the general concern of living out onersquos life in the world is common to all
88) All believers have concerns that relate to our ph 2
89) Some involve a legitimate need but the believer is unwilling to have confidence in
God and faith rest the situation (eg living grace)
90) Yet other concerns and worries are illegitimate and stirred up by the OSN (eg loss
of position ad status- John 1242-43 death- Psa 234 cf Acts 754-58)
91) In any case the worry and anxiety is invasive
92) The believer succumbs to feelings of apprehension or distress
93) As growing believers we are not to be anxious for anything (Phil 46 cf Isa 354)
94) Focus on today in making the appropriate applications in the AC not on what may or
may not happen in the future (Matt 634 cf Mark 1311)
95) In addition to choking our spiritual momentum being consumed with the worries of
this life will sap a believerrsquos happiness and spiritual vigilance (Prov 1225 Luke
2134)
96) The correct approach in dealing with various ldquoworriesrdquo begins with trusting God and
applying His word to the situation (1 Peter 57 cf Psa 625-8 9419 Isa 4110 2
Cor 19)
97) Faith rest is imperative (Heb 116)
Luke 8
415
98) The worries or concerns that may stifle a believerrsquos spiritual progress are
innumerable Some include
a) Concern for self (James 314-16)
b) Business interests career (James 413-17)
c) Family (Matt 1037)
d) Grief (Ruth 11-18)
e) Love for the world (2 Tim 410 1 John 215-16)
f) Relationships not in accordance with Bible doctrine (James 44 cf 1 Kings 111-8
Neh 1323-27)
g) The past (Ex 163 2 Peter 220-22)
h) ldquoAnythingrdquo that inhibits learning sound doctrine (Luke 1038-42)
99) We are to take active steps to ldquoweed outrdquo any anxiety or illegitimate concern in the
CWL
100) The longer this weed is allowed to grow the harder it becomes to control it
101) The 2nd
thorn cited by Jesus is ldquorichesrdquo
102) ldquoRichesrdquo refers to the material wealth of the cosmos (ploutoj ploutos- Rev
1817)
103) This is in contrast to the Divine ldquorichesrdquo that God bestows on the believer in time
(cf Rom 1133 Phil 419 Heb 1126)
104) Simply possessing ldquorichesrdquo isnrsquot an issue per say for the believer
105) Indeed some great believers were very wealthy (2 Chron 111-12 2 Chron 922
3227-29 Job 4210)
106) Scripture directs specific applications for the wealth however the issue relates to
the believerrsquos attitude towards the acquisition of wealth and prosperity (1 Tim 617-
19)
107) The pursuit of riches is foolhardy and inevitably disrupts spiritual momentum (1
Tim 69-10)
108) We are enjoined to flee from the desire for riches and instead pursue that which
conforms to Godrsquos directive will (1 Tim 611)
109) The believer is to vigilantly guard against greed in any form (Luke 1215 1613
Eph 53)
110) In the other synoptic Gospelrsquos our term ldquorichesrdquo is expanded upon being referred
to as ldquothe deceitfulness of richesrdquo (Matt 1322 Mark 419)
111) The deception occurs when the believer is seduced into thinking that his happiness
and security in life is dependent upon riches
112) Despite this prevailing attitude towards wealth in the world the believer must
reject it (Psa 234-5 Prov 2724)
Luke 8
416
113) Whether rich or poor we must be content with Godrsquos provisions in life (Luke
314 Phil 411 Heb 135)
114) Happiness and security in this life are the result of obedience to God and
consistent orientation to His plan (Psa 11914 Prov 1811 2918 Rom 1417
1513)
115) The third thorn in the life of the believer is related to the ldquopleasuresrdquo of this life
116) ldquoPleasuresrdquo pertains to engaging in activities which are pleasurable or produce
enjoyment (h`donh hedone)
117) The experience of pleasure is not necessarily an issue in the CWL
118) One may experience pleasure by riding a bike viewing different types of beauty in
Godrsquos creation listening to a symphonic master piece watching a movie and so forth
without transgressing Godrsquos standards
119) Similarly to ldquorichesrdquo it is the pursuit of or devotion to experiencing pleasure that
compromises the believer
120) Some develop a hardcore dedication to hedonism in a variety of areas in which
they are lovers of pleasure rather than lovers of God (cf 2 Tim 34 Titus 33)
121) The pursuit of pleasure is ultimately an unfulfilling endeavor for the believer
(Eccl 21-11)
122) Even acceptable sources of pleasure can become a serious problem if they are
pursued at the expense of Bible doctrine (ie if one neglects Heb 1025)
123) The three thorns have a conspicuous commonality each stifles the believerrsquos
spiritual vitality
124) The believer that negligently allows these thorns to continue to grow is said ldquoto
bring no fruit to maturityrdquo
125) Itrsquos important to recognize that Jesus isnrsquot indicating that the plant was never
productive but rather it became unproductive
126) The other synoptic gospels affirm this point saying of the plant ldquohellipit becomes
unfruitfulrdquo (Matt 1322 Mark 419)
127) The verb translated ldquobecomesrdquo indicates a change of condition the plant turns out
to be something it had not been previouslyhellipunfruitful (ginomai ginomai)
128) The end result of allowing weeds to flourish and choking out the plant is the
curtailment of fruit production
129) Here ldquofruitrdquo represents the application of Bible doctrine by the believer in
accordance with Godrsquos directive will
130) This is analogous to the believer that allows the ldquothornsrdquo of worry riches and
pleasure to run rampant in his ph 2
131) The inevitable result is the curtailment of good works or divine good production
Luke 8
417
132) Such a believer may seemingly appear to be ok but the scarcity of good works or
application points to spiritual compromise (quantity and quality are important- 2 Cor
510)
133) In a sense the believer becomes a prolific producer not of good works but thorns
or that which is worthless (Heb 64-8)
134) The believer ought to have zeal to be fruitful and be ready for every opportunity to
make an application (Titus 31 8 14)
135) The fourth and final soil type is referred to as ldquothe good soilrdquo which stresses the
fertility of the soil
136) Each of the previous three soil types was deficient to varying degrees but this soil
is different
137) It possesses all the essential characteristics to grow robust productive plants (v
8)
138) The good soil represents the believer who initially heard and understood the
word which portrays saving faith or acceptance of the Gospel (Matt 1323 Mark
420)
a) Matt 1323 ldquounderstandrdquo- sunihmi suniemi- to understand to comprehend
clearly
b) Mark 420 ldquoacceptrdquo- paradecomai paradechomai- to accept to acknowledge
something to be correct
139) The manner in which this type of believer heard the word is significant
140) The word was heard the word ldquoin an honest and good heartrdquo
141) The words translated ldquohonest and goodrdquo can be synonymous (kaloj kalos good
avgaqoj agathos good)
142) Here when used in tandem it refers to that which is of high quality good and
praiseworthy
143) In various Greco-Roman writings when kalos was used with agathos as we have
in our verse it was used to describe an exceptional citizen
144) Luke uses terms that would be readily understood by a Gentile audience
145) ldquoHonest and goodrdquo in our verse refers to the believerrsquos intellectual honesty and
readiness to apply the word
146) ldquoThe wordrdquo exceeds the Gospel and now encompasses ph 2 sound doctrine
147) In regard to ldquothe wordrdquo the ldquoexceptionalrdquo believer is said to ldquohold it fastrdquo
148) ldquoHold fastrdquo means to faithfully adhere to the word (katecw katecho)
149) The form of the Greek verb reveals that the believer continues to hold fast to the
word
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
403
15) Those who desired to know the precise meaning of a given parable would have to
seek clarification from the Lord (a marker of + V eg His disciples Matt 1316
Luke 89)
16) In contrast the meaning of a parable would remain hidden to those who didnrsquot inquire
of the Lord (a marker of ndashV Matt 1313-15)
17) The importance of the parable of the Sower
a) The parable illustrates various responses by individuals towards Godrsquos word
b) Jesus declared that this parable to be the key to understanding all the parables
(Mark 413)
18) By omitting the other parables recorded in Matthew and Mark the primary focus is
placed on the parable of the Sower
19) Additionally by placing the visit of Jesusrsquo relatives after He explains the significance
of the parable Luke stresses the importance of hearing and obeying the Godrsquos word
(Luke 819-21)
20) Jesus begins the parable by describing a sower going out to sow his seed a portrayal
that would be well-known to those living in a predominantly agrarian society
21) Specifically Jesus refers to both ldquothe sowerrdquo who went out with the purpose ldquoto sow
his seedrdquo
22) Both ldquosowerrdquo and ldquoseedrdquo are preceded by the definite article in the Greek text which
points out the unique identity that each term represents (lit o speirwn ho speiron =
ldquoThe sowerrdquo and ton sporon auvtou ton sporon autou= ldquothe seed of hishis seedrdquo)
23) The explanation of these identities and other aspects of the parable will be discussed
in vv 11-15
24) In our immediate analysis we will look at the representative physical elements
introduced in the parable
25) The sower is depicted as broadcasting his seed over the earth
26) However the final disposition of the seed varied greatly
27) Jesus indicates ldquoSome fell beside the road and it was trampled underfoot and the
birds of the air ate it uprdquo
28) Our term ldquoroadrdquo may refer to a broad road or even to a well-traveled path in the
countryside (o`doj hodos- Luke 1936)
29) In any case a road would be unsuitable for planting seed as it would compacted and
completely unfit for cultivation
30) Here the road is so hardened the seed doesnrsquot even break the surface
31) Consequently itrsquos trampled underfoot by travelers and eaten by birds
32) Neither Matthew nor Mark make mention that the seed is ldquotrampled underfootrdquo
(katapatew katapateo- cf Matt 134 Mark 44)
Luke 8
404
33) Evidently Luke is referring to the contempt with which many treat Godrsquos word and
view it as worthless (cf Matt 76 Heb 1029)
34) Many birds are opportunists and will consume an easily available meal such as seed
35) The second portion of the seed fell upon ldquorocky soil and as soon as it grew up it
withered away because it had no moisturerdquo
36) Take note ldquoother seedrdquo doesnrsquot refer to a different type of seed but ldquosomerdquo of the
same kind falling in a different soil type
37) Here the seed does break the surface but is depicted as barely taking root (ie lacked
a developed root system)
38) Eventually the dies off for lack of soil nutrients and moisture (cf Mark 45)
39) The third portion of seed ldquofell among thornsrdquo
40) This seed took root and grew up alongside the thorns
41) Yet the thorns essentially invasive weeds smothered the seed and sapped its
fruitfulness (cf Mark 47)
42) Finally the fourth portion ldquofell into the good soilrdquo
43) The syntax of the Greek text emphasizes that this soil was very fertile (lit thn ghn thn avgaqhn ten gen ten agathen =ldquothe soil the good kindrdquo)
44) This seed took root and grew up into a mature prolific fruit growing plant
45) While Luke concisely emphasizes the maximum crop yield of the plant in the good
soil Matthew and Mark indicate that there are lesser yields from plants in the good
soil (Matt138 Mark 48)
46) Of the four portions of seed the first doesnrsquot even penetrate the hardpan road to
germinate
47) All of the remaining three portions of seed germinate but eventually only one
survives and has longevity and fruitfulness
48) The demise of the second and third portions portrayed as sudden and gradual is
attributable to the inferior quality of the soil
49) Both the rocky and weed filled terroir are ultimately unproductive
50) The survival and superior yield of the last is directly related to the high quality of the
soil in which it grows
51) It is significant that throughout Jesusrsquo discourse on the sower He regularly called
out ldquoHe who has ears to hear let him hearrdquo
52) The verb translated ldquokept calling outrdquo is to speak loudly with emphasis (fwnew
phoneo)
53) His words challenge those listening to not merely ldquohearrdquo in a superficial sensory
way
Luke 8
405
54) Rather it is a challenge to hear and understand the spiritual meaning of the parable
and to apply it to their own lives in relation to God and His word
55) Jesusrsquo enjoinder ldquoLet him hearrdquo conveys that His audience should make it their habit
to hear and understand His teaching (present imperative of avkouw akouo- ldquoto hearrdquo
cf Matt 1343 Luke 1435 also Rev 36 which stresses ldquourgencyrdquo with aorist
imperative)
Luke 8
406
Luke 89-10 And His disciples began questioning Him as to what this parable might be 10
And He said To you it has been granted to know the mysteries of the kingdom of
God but to the rest it is in parables in order that seeing they may not see and hearing
they may not understand
Analysis of vv 9-10
1) At some point during His discourse Jesus and His disciples are able to have a private
conversation
2) Jesusrsquo disciples began to question Him about the meaning of the parable
3) Mark notes that His subsequent explanation was not limited to the twelve but also
included His other followers (Mark 410)
4) His disciples had heard the parable like everyone else but didnrsquot grasp the meaning
5) A lack of comprehension is understandable given that the parable was intentionally
enigmatic
6) Yet the parable had piqued their desire to understand its underlying meaning
7) This cannot be said for His audience in general as Jesus will point out
8) Before revealing the meaning of the parable Jesus affirms to His disciples ldquoTo you it
has been granted to know the mysteries of the kingdom of Godhelliprdquo
9) The phrase ldquoto yourdquo is emphatic occurring first in His response
10) In addition to the position of the phrase the form in the Greek connotes an advantage
to the disciples (ldquo~Uminrdquo humin ndash ldquoTo youhelliprdquo)
11) That is what Jesus explains is for their benefit or in their best interests (ie their free
access to Divine viewpoint)
12) They had been ldquograntedrdquo by God ldquoto know the mysteries of the kingdom of Godrdquo
13) This knowledge wasnrsquot granted on the basis of personal favoritism but rather on the
desire to know His plan (+V Prov 1514 1815 Lam 325 Matt 78)
14) ldquoTo knowrdquo is to have an understanding or comprehension of something (ginwskw
ginosko)
15) In our verse that something is explicitly referred to as ldquothe mysteries of the kingdom
of Godrdquo
16) Our noun translated ldquomysteriesrdquo is a religious technical term used in the Greco-
Roman world generally used to refer to secret rites only known to initiates of various
cults (musthrion musterion)
17) In the NT musterion occurs 28x and of these only 3 are found in the Gospels (Matt
1311 Mark 411)
Luke 8
407
18) Also the term is used in the NT in reference to divine revelation which had been
previously unrevealed and was therefore unknown (cf Paulrsquos use of musterion-Col
126-27)
a) ldquoHiddenrdquo refers to the act whereby God conceals His Divine viewpoint from
various segments of mankind (avpokruptw apokrupto- Luke 1021 1 Cor 27
Eph 39)
b) ldquoAgesrdquo refers to different periods of history or from the Divine viewpoint
different dispensations (aivwn- aion cf Mark 1030 Eph 121)
c) ldquoGenerationsrdquo in this context specifies various peoples living at the same time
within a dispensation (genea- genea Phil 215)
d) Ergo the ldquomysteryrdquo was completely concealed by God from every individual in
every previous dispensation
e) The person and work of Christ was not a mystery to previous dispensations
f) However the fact that He would be the founder and head of the Church had been
mystery which had been hidden from previous dispensations (cf Matt 1618
Col118)
g) The mystery which has been revealed is the Church and related doctrines with
Christ as the head or founder
19) ldquoMysteriesrdquo is adopted by Jesus to refer to various elements of the plan of God that
were previously unknown but now would be revealed to His disciples
20) In keeping with the origin of musterion the disciples of Jesus were divine initiates
into the plan of God
21) Jesus makes a sharp distinction between His disciples and those He refers to as ldquothe
restrdquo
22) ldquoThe restrdquo comprises those that are unbelievers who have no affinity for the Messiah
or the plan of God (-V)
23) Their disinterest in the kingdom of God is manifested by their disinterest in
understanding the parables taught by Jesus
24) They didnrsquot seek the meaning therefore Godrsquos plan was obscured to them
25) Put another way they didnrsquot seek therefore they didnrsquot find
26) The contrast between the groups His disciples and ldquothe restrdquo is really between those
who have knowledge and those who lack knowledge
27) One makes the most of the opportunity that God presents and seeks Him while the
other squanders the opportunity (cf Luke 1229-31 And do not seek what you shall
eat and what you shall drink and do not keep worrying 30 For all these things the
nations of the world eagerly seek but your Father knows that you need these things 31
But seek for His kingdom and these things shall be added to you)
Luke 8
408
28) Jesus reveals the consequences of the latter groups disinterest in the ldquokingdom of
Godrdquo saying ldquohellipin order that seeing they may not see and hearing they may not
understandrdquo
29) On this occasion Jesus quotes the prophet Isaiah (Isa 69 cf Matt 1314 Mark 412)
30) ldquoIn order thatrdquo in this verse primarily communicates a result
31) Despite being able to see Jesus and hear His teaching a real understanding and
comprehension eluded ldquothe restrdquo
32) This was the result of strictly listening to parables without clarification
33) As a result of ndashV their spiritual perception or comprehension regarding the plan of
God was blunted
34) However the clause also suggests divine purpose in the use of parables Namely to
defy the understanding of those who disregard God
35) In this sense God will obscure His plan from those who like ldquothe restrdquo reject it (Deut
294 Isa 610 4418 John 1240 Rom 118)
36) The parables taught by Jesus were an invitation to enlightenment that was rebuffed
by most
Luke 8
409
Luke 811-15 Now the parable is this the seed is the word of God 12
And those beside
the road are those who have heard then the devil comes and takes away the word from
their heart so that they may not believe and be saved 13
And those on the rocky soil are
those who when they hear receive the word with joy and these have no firm root they
believe for a while and in time of temptation fall away 14
And the seed which fell
among the thorns these are the ones who have heard and as they go on their way they
are choked with worries and riches and pleasures of this life and bring no fruit to
maturity 15
And the seed in the good soil these are the ones who have heard the word in
an honest and good heart and continue holding it fast and continue bearing fruit with
perseverance
Analysis of vv 11-15
1) Jesus provides an explanation of the parable of the sower
2) In Mark He stresses the importance of understanding this parable as it was
foundational to the correct understanding of other parables (Mark 413)
3) He provides a step by step interpretation of the salient elements Namely the seed and
the different types of soil
4) The seed that was sown is identified as ldquothe word of Godrdquo
5) ldquoThe word of Godrdquo specifically refers to the Gospel it is the seed that will potentially
germinate and flourish in the life of individual that hears it (Acts 431 67 Col 15-
6)
6) However ldquothe sowerrdquo isnrsquot identified in this interpretation
7) Itrsquos evident that ldquothe sowerrdquo is one who ldquosows the word of Godrdquo (cf Mark 414)
8) The act of sowing on the part of the sower is representative of the communication of
the word of God
9) There are various sowers of Godrsquos word the Gospel
a) Ultimately God is the sower of His word (Isa 5510-11)
b) In our context Jesus disseminated the Gospel to the multitudes (Luke 418 722
201)
c) Any believer that proclaims the Gospel (Luke 96 Acts 835 2 Tim 45 1 Peter
315)
10) Although there may be a variety of sowers the seed or ldquoword of Godrdquo remains
constant throughout the parable in vv 5-8 and its interpretation in our verses
11) The seed in the parable is depicted as falling on four different soil types ranging from
hard pan to very fertile soil
12) The different soil types primarily represent different volitional responses to the
Gospel by those who hear it
Luke 8
410
13) Additionally the germination of the seed in three of the soil types alludes to varying
degrees of spiritual momentum after an individual accepts the Gospel
14) The compacted lifeless soil beside the road that the seed was unable to penetrate is
identified here as ldquothose who have heardrdquo
15) ldquoThose who have heardrdquo are those who are presented the Gospel and decide to reject
it (-V to the Gospel)
16) The fallout of the decision to reject the Gospel is demonic interference
17) This was represented in the parable through the seed being ldquotrampled under footrdquo and
being consumed by the birds of the airrdquo
18) The plural ldquobirdsrdquo represents Satan and his demonic forces (cf Rev 182)
19) Following the rejection ldquothe devil comes and takes away the word from their heart
so that they may not believe and be savedrdquo
20) ldquoThe devilrdquo is a title for Satan and means ldquothe slandererrdquo (o` diaboloj ho diabolos)
21) He is referred to as ldquothe evil onerdquo and ldquoSatanrdquo respectively in Matthew and Mark
(Matt 1319 Mark 415)
a) ldquoThe evil onerdquo points to his complete moral worthlessness coupled with
maliciousness (o` ponhroj ho poneros- John 1715)
b) ldquoSatanrdquo means ldquoAdversaryrdquo an apt title for the enemy of God and believers
(Satan Satan- 1 Thess 218)
22) He is unrelenting in his opposition to God and His word
23) Here the devil is said to ldquotake away the word from their heartrdquo with the result that
they do not believe the Gospel
24) It is absolutely critical to understand that there is a sequence in view
25) First the Gospel was heard secondly it was summarily rejected by the individual
26) Finally Satan intervenes and blinds the mind of the one who rejects the Gospel (2
Cor 43-4)
27) The process of blinding is described here as ldquotaking away the word from their heartrdquo
28) This cannot occur apart from the rejection of the Gospel by an individual
29) In the workings of the AC God allows members of the human race to decide whether
or not to accept His plan of salvation the Gospel
30) Therefore the devil cannot frustrate anyone from believing the Gospel apart from
their own reticence to accept it
31) The majority of mankind will fail this test of volition these demonstrate -V (Matt
2214)
32) Many are determined to follow their own course in life and have little if any interest
in the plan of God and their inherent need for salvation
Luke 8
411
33) These types persist in ndashV in opposition to Godrsquos plan regardless of what is shown by
whom or in what manner it is presented to them (John 1711-12 cf Luke 613ff-
Judas was present)
34) The -V of an individual at Gospel hearing is essentially an open invitation for satanic
influence
35) In v 13 the seeds that fell on rocky soil represent those who hear and ldquoreceive the
word with joyrdquo
36) Unlike the seed in the compacted soil this seed germinates and begins the process of
new growth
37) Our term ldquoreceiverdquo indicates acceptance with an added nuance of welcoming the
Gospel (decomai dechomai)
38) In their accounts Matthew and Mark use the term ldquoreceiverdquo which means to accept as
true (lambanw lambano)
39) Although different verbs both point to belief in the Gospel
40) Moreover the acceptance is immediate and joyful
41) The germination of the seed portrays a new life in this case spiritual life (cf John 33
Titus 35 1 Peter 13)
42) ldquoJoyrdquo is the experience of happiness or gladness and in this context when one enters
into the plan of God (cara chara- 1 Thess 16)
43) There are of course a great number of reasons to be joyful in regards to accepting the
Gospel
44) Those who accept the Gospel realize the forgiveness of sins and gain eternal life (1
John 212 25 511)
45) God the Holy Spirit plays a pivotal role in the ldquogerminationrdquo process of the Gospel
a) He convicts man regarding sin and the need for a Savior (John 1526 168-9)
b) There are individuals that resist the Holy Spirit and reject the Gospel as seen with
seed that falls by the road (Acts 751 cf Acts 185-6)
c) Once a person accepts the witness of the Holy Spirit regarding Jesus Christ the
Holy Spirit has a number of different ministries that continue to play an essential
role in his spiritual maturation (eg permanent indwelling John 1417 that is the
Spirit of truth whom the world cannot receive because it does not behold Him or
know Him but you know Him because He abides with you and will be in you
instruction in sound doctrine 1 Corinthians 212 Now we have received not the
spirit of the world but the Spirit who is from God that we might know the things
freely given to us by God resisting the influence of the OSN through His filling
Galatians 516-17 But I say walk by the Spirit and you will not carry out the
desire of the flesh 17
For the flesh sets its desire against the Spirit and the Spirit
Luke 8
412
against the flesh for these are in opposition to one another so that you may not do
the things that you please Ephesians 518 And do not get drunk with wine for
that is dissipation but be filled with the Spirit)
46) Saving faith enables one to utilize a myriad of spiritual resources (eg prayer -
Philippians 46-7 Be anxious for nothing but in everything by prayer and
supplication with thanksgiving let your requests be made known to God 7 And the
peace of God which surpasses all comprehension shall guard your hearts and your
minds in Christ Jesus the realm of sound doctrine ndash 1 Timothy 46 In pointing out
these things to the brethren you will be a good servant of Christ Jesus constantly
nourished on the words of the faith and of the sound doctrine which you have been
following the local church ndash 1 Tim 315 strengthening via Holy Spirit ndash Eph 316
etc)
47) Despite the joyful acceptance of the Gospel and all the benefits conferred to the
believer the happiness is only temporary and short-lived
48) This is indicated by the phrase ldquofor a timerdquo which points to a limited time
49) The spiritual growth of the believer is severely limited due to an ldquoundeveloped rootrdquo
(ie ldquono rootrdquo)
50) The other Gospel accounts indicate the root wasnrsquot formed ldquoinrdquo the individual (Matt
1321 Mark 417)
51) A root is a metaphor for sound doctrine residing in the soul of the believer
52) As a plantrsquos root is key to continued growth so sound doctrine in the soul is essential
for proper growth in the believer
53) Bible doctrine provides the necessary spiritual nutrients to be healthy and strong in
the CWL (Deut 83 Matt 44)
54) A lack of Bible doctrine results in an inherently weak condition
55) Also without it ldquoin a time of temptationrdquo the believer will ldquofall awayrdquo
56) The word translated ldquotemptationrdquo refers to an enticement to sin but may also refer
generally to hardship or testing in the life of the believer (peirasmoj peirasmos-
James 12 2 Peter 29)
57) This time is described as a period of ldquoaffliction and persecutionrdquo in Matthew and
Mark (Matt 1317 Mark 417)
58) Note that the affliction and persecution arises ldquobecause of the wordrdquo
59) The believer is depicted as coming under distress and oppression because of his faith
60) The end result for he believer that is not rooted by Bible doctrine is spiritual
capitulation
61) Here such a believer is said to ldquofall awayrdquo which carries the nuance of switching
onersquos allegiance in revolt (avfisthmi aphistemi- 1 Tim 41 Heb 312)
Luke 8
413
62) This one no longer follows Godrsquos directive will but their own will by practicing the
ldquodoing what is right in his own eyesrdquo ethos
63) The next soil type is the thorn or weed filled soil
64) The seed which fell among the thorns germinated and grew (Luke 87)
65) This represents those who heard and accepted the Gospel as in the case of the rocky
soil
66) This believer grows and gains some spiritual momentum
67) The implication is that initially the soil was fertile and that the plant developed a root
system unlike the seed in the rocky soil
68) We may then presume that this believer following saving faith was rooted in some
knowledge of Bible doctrine
69) Further the plant that grew in this soil is portrayed as having a greater longevity than
the one that sprouted up on the rocky soil
70) In the rocky soil the spiritual progress made by the believer is only temporary
ultimately due to two primary factors
a) The deficiency of sound doctrine in the soul (ie a lack of spiritual nutrition)
b) The unwillingness to utilize spiritual armor (Rom 1312 Eph 610ff)
71) However the phrase ldquoas they go on their wayrdquo suggests a longer period of spiritual
momentum even including a believerrsquos entire ph 2
72) Although this believer has some initial spiritual momentum the soil was fertile and
the seed grew other factors sprout up that compromise the productivity of the plant
73) An environment that would promote optimum long term plant growth and
productivity is not maintained
74) Note that thorns ldquogrew up withrdquo the plant (sumfuw sumphuo- to grow together in
Luke 87)
75) Clearly this is an undesirable situation as thorns or weeds if not eradicated are
typically invasive and will eventually choke out the plant
76) Such is the case in this soil type where the thorns are not pulled out and left to
flourish
77) The ldquothornsrdquo represent various unmaintained OSN issues in the life of the believer
(akanqa akantha)
78) Eventually these thorns choke out the productivity and spiritual momentum of the
believer
79) Bear in mind it is the believer that fails to control the OSN and instead indulges the
flesh (similar to pre-salvation modus vivendi ndash Eph 23 cf Rom 1314)
80) The verb ldquochokedrdquo is to restrict the growth or well-being of something by pressure
(sumpnigw sumpnigo)
Luke 8
414
81) Here the thorns that choke the believer are referred to as ldquoworries riches and the
pleasures of this liferdquo
82) Our term translated ldquoliferdquo refers to physical life and the various activities associated
with it (ie ph 2 manner of living bioj bios- 1 Tim 22 2 Tim 24)
83) The first thorn Jesus refers to are ldquoworriesrdquo of this life
84) The plural noun ldquoworriesrdquo refers to concerns or worries (merimna merimna)
85) Depending on the context the term may connote care or concern for a legitimate
object (eg Paul for those in his canon- 2 Cor 1128 cf Timothyrsquos concern for the
Philippians with verb- Phil 220 merimnaw merimnao- to care for to be concerned )
86) However in our verse merimna pertains to sinful worry fear and anxiety that
smother the believer in this earthly life
87) In Matthew and Mark this thorn is referred to as ldquothe worries of this worldrdquo (Matt
1322 Mark 419)
a) ldquoWorriesrdquo is merimna as in our verse
b) The noun translated ldquoworldrdquo pertains to a segment of time or age (aivwn aion)
c) The phrase ldquothe worries of this worldrdquo is better translated ldquothe worries of the
present agerdquo
d) As a general principle every age or period has its own worries and concerns based
on different variables
e) Yet the general concern of living out onersquos life in the world is common to all
88) All believers have concerns that relate to our ph 2
89) Some involve a legitimate need but the believer is unwilling to have confidence in
God and faith rest the situation (eg living grace)
90) Yet other concerns and worries are illegitimate and stirred up by the OSN (eg loss
of position ad status- John 1242-43 death- Psa 234 cf Acts 754-58)
91) In any case the worry and anxiety is invasive
92) The believer succumbs to feelings of apprehension or distress
93) As growing believers we are not to be anxious for anything (Phil 46 cf Isa 354)
94) Focus on today in making the appropriate applications in the AC not on what may or
may not happen in the future (Matt 634 cf Mark 1311)
95) In addition to choking our spiritual momentum being consumed with the worries of
this life will sap a believerrsquos happiness and spiritual vigilance (Prov 1225 Luke
2134)
96) The correct approach in dealing with various ldquoworriesrdquo begins with trusting God and
applying His word to the situation (1 Peter 57 cf Psa 625-8 9419 Isa 4110 2
Cor 19)
97) Faith rest is imperative (Heb 116)
Luke 8
415
98) The worries or concerns that may stifle a believerrsquos spiritual progress are
innumerable Some include
a) Concern for self (James 314-16)
b) Business interests career (James 413-17)
c) Family (Matt 1037)
d) Grief (Ruth 11-18)
e) Love for the world (2 Tim 410 1 John 215-16)
f) Relationships not in accordance with Bible doctrine (James 44 cf 1 Kings 111-8
Neh 1323-27)
g) The past (Ex 163 2 Peter 220-22)
h) ldquoAnythingrdquo that inhibits learning sound doctrine (Luke 1038-42)
99) We are to take active steps to ldquoweed outrdquo any anxiety or illegitimate concern in the
CWL
100) The longer this weed is allowed to grow the harder it becomes to control it
101) The 2nd
thorn cited by Jesus is ldquorichesrdquo
102) ldquoRichesrdquo refers to the material wealth of the cosmos (ploutoj ploutos- Rev
1817)
103) This is in contrast to the Divine ldquorichesrdquo that God bestows on the believer in time
(cf Rom 1133 Phil 419 Heb 1126)
104) Simply possessing ldquorichesrdquo isnrsquot an issue per say for the believer
105) Indeed some great believers were very wealthy (2 Chron 111-12 2 Chron 922
3227-29 Job 4210)
106) Scripture directs specific applications for the wealth however the issue relates to
the believerrsquos attitude towards the acquisition of wealth and prosperity (1 Tim 617-
19)
107) The pursuit of riches is foolhardy and inevitably disrupts spiritual momentum (1
Tim 69-10)
108) We are enjoined to flee from the desire for riches and instead pursue that which
conforms to Godrsquos directive will (1 Tim 611)
109) The believer is to vigilantly guard against greed in any form (Luke 1215 1613
Eph 53)
110) In the other synoptic Gospelrsquos our term ldquorichesrdquo is expanded upon being referred
to as ldquothe deceitfulness of richesrdquo (Matt 1322 Mark 419)
111) The deception occurs when the believer is seduced into thinking that his happiness
and security in life is dependent upon riches
112) Despite this prevailing attitude towards wealth in the world the believer must
reject it (Psa 234-5 Prov 2724)
Luke 8
416
113) Whether rich or poor we must be content with Godrsquos provisions in life (Luke
314 Phil 411 Heb 135)
114) Happiness and security in this life are the result of obedience to God and
consistent orientation to His plan (Psa 11914 Prov 1811 2918 Rom 1417
1513)
115) The third thorn in the life of the believer is related to the ldquopleasuresrdquo of this life
116) ldquoPleasuresrdquo pertains to engaging in activities which are pleasurable or produce
enjoyment (h`donh hedone)
117) The experience of pleasure is not necessarily an issue in the CWL
118) One may experience pleasure by riding a bike viewing different types of beauty in
Godrsquos creation listening to a symphonic master piece watching a movie and so forth
without transgressing Godrsquos standards
119) Similarly to ldquorichesrdquo it is the pursuit of or devotion to experiencing pleasure that
compromises the believer
120) Some develop a hardcore dedication to hedonism in a variety of areas in which
they are lovers of pleasure rather than lovers of God (cf 2 Tim 34 Titus 33)
121) The pursuit of pleasure is ultimately an unfulfilling endeavor for the believer
(Eccl 21-11)
122) Even acceptable sources of pleasure can become a serious problem if they are
pursued at the expense of Bible doctrine (ie if one neglects Heb 1025)
123) The three thorns have a conspicuous commonality each stifles the believerrsquos
spiritual vitality
124) The believer that negligently allows these thorns to continue to grow is said ldquoto
bring no fruit to maturityrdquo
125) Itrsquos important to recognize that Jesus isnrsquot indicating that the plant was never
productive but rather it became unproductive
126) The other synoptic gospels affirm this point saying of the plant ldquohellipit becomes
unfruitfulrdquo (Matt 1322 Mark 419)
127) The verb translated ldquobecomesrdquo indicates a change of condition the plant turns out
to be something it had not been previouslyhellipunfruitful (ginomai ginomai)
128) The end result of allowing weeds to flourish and choking out the plant is the
curtailment of fruit production
129) Here ldquofruitrdquo represents the application of Bible doctrine by the believer in
accordance with Godrsquos directive will
130) This is analogous to the believer that allows the ldquothornsrdquo of worry riches and
pleasure to run rampant in his ph 2
131) The inevitable result is the curtailment of good works or divine good production
Luke 8
417
132) Such a believer may seemingly appear to be ok but the scarcity of good works or
application points to spiritual compromise (quantity and quality are important- 2 Cor
510)
133) In a sense the believer becomes a prolific producer not of good works but thorns
or that which is worthless (Heb 64-8)
134) The believer ought to have zeal to be fruitful and be ready for every opportunity to
make an application (Titus 31 8 14)
135) The fourth and final soil type is referred to as ldquothe good soilrdquo which stresses the
fertility of the soil
136) Each of the previous three soil types was deficient to varying degrees but this soil
is different
137) It possesses all the essential characteristics to grow robust productive plants (v
8)
138) The good soil represents the believer who initially heard and understood the
word which portrays saving faith or acceptance of the Gospel (Matt 1323 Mark
420)
a) Matt 1323 ldquounderstandrdquo- sunihmi suniemi- to understand to comprehend
clearly
b) Mark 420 ldquoacceptrdquo- paradecomai paradechomai- to accept to acknowledge
something to be correct
139) The manner in which this type of believer heard the word is significant
140) The word was heard the word ldquoin an honest and good heartrdquo
141) The words translated ldquohonest and goodrdquo can be synonymous (kaloj kalos good
avgaqoj agathos good)
142) Here when used in tandem it refers to that which is of high quality good and
praiseworthy
143) In various Greco-Roman writings when kalos was used with agathos as we have
in our verse it was used to describe an exceptional citizen
144) Luke uses terms that would be readily understood by a Gentile audience
145) ldquoHonest and goodrdquo in our verse refers to the believerrsquos intellectual honesty and
readiness to apply the word
146) ldquoThe wordrdquo exceeds the Gospel and now encompasses ph 2 sound doctrine
147) In regard to ldquothe wordrdquo the ldquoexceptionalrdquo believer is said to ldquohold it fastrdquo
148) ldquoHold fastrdquo means to faithfully adhere to the word (katecw katecho)
149) The form of the Greek verb reveals that the believer continues to hold fast to the
word
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
404
33) Evidently Luke is referring to the contempt with which many treat Godrsquos word and
view it as worthless (cf Matt 76 Heb 1029)
34) Many birds are opportunists and will consume an easily available meal such as seed
35) The second portion of the seed fell upon ldquorocky soil and as soon as it grew up it
withered away because it had no moisturerdquo
36) Take note ldquoother seedrdquo doesnrsquot refer to a different type of seed but ldquosomerdquo of the
same kind falling in a different soil type
37) Here the seed does break the surface but is depicted as barely taking root (ie lacked
a developed root system)
38) Eventually the dies off for lack of soil nutrients and moisture (cf Mark 45)
39) The third portion of seed ldquofell among thornsrdquo
40) This seed took root and grew up alongside the thorns
41) Yet the thorns essentially invasive weeds smothered the seed and sapped its
fruitfulness (cf Mark 47)
42) Finally the fourth portion ldquofell into the good soilrdquo
43) The syntax of the Greek text emphasizes that this soil was very fertile (lit thn ghn thn avgaqhn ten gen ten agathen =ldquothe soil the good kindrdquo)
44) This seed took root and grew up into a mature prolific fruit growing plant
45) While Luke concisely emphasizes the maximum crop yield of the plant in the good
soil Matthew and Mark indicate that there are lesser yields from plants in the good
soil (Matt138 Mark 48)
46) Of the four portions of seed the first doesnrsquot even penetrate the hardpan road to
germinate
47) All of the remaining three portions of seed germinate but eventually only one
survives and has longevity and fruitfulness
48) The demise of the second and third portions portrayed as sudden and gradual is
attributable to the inferior quality of the soil
49) Both the rocky and weed filled terroir are ultimately unproductive
50) The survival and superior yield of the last is directly related to the high quality of the
soil in which it grows
51) It is significant that throughout Jesusrsquo discourse on the sower He regularly called
out ldquoHe who has ears to hear let him hearrdquo
52) The verb translated ldquokept calling outrdquo is to speak loudly with emphasis (fwnew
phoneo)
53) His words challenge those listening to not merely ldquohearrdquo in a superficial sensory
way
Luke 8
405
54) Rather it is a challenge to hear and understand the spiritual meaning of the parable
and to apply it to their own lives in relation to God and His word
55) Jesusrsquo enjoinder ldquoLet him hearrdquo conveys that His audience should make it their habit
to hear and understand His teaching (present imperative of avkouw akouo- ldquoto hearrdquo
cf Matt 1343 Luke 1435 also Rev 36 which stresses ldquourgencyrdquo with aorist
imperative)
Luke 8
406
Luke 89-10 And His disciples began questioning Him as to what this parable might be 10
And He said To you it has been granted to know the mysteries of the kingdom of
God but to the rest it is in parables in order that seeing they may not see and hearing
they may not understand
Analysis of vv 9-10
1) At some point during His discourse Jesus and His disciples are able to have a private
conversation
2) Jesusrsquo disciples began to question Him about the meaning of the parable
3) Mark notes that His subsequent explanation was not limited to the twelve but also
included His other followers (Mark 410)
4) His disciples had heard the parable like everyone else but didnrsquot grasp the meaning
5) A lack of comprehension is understandable given that the parable was intentionally
enigmatic
6) Yet the parable had piqued their desire to understand its underlying meaning
7) This cannot be said for His audience in general as Jesus will point out
8) Before revealing the meaning of the parable Jesus affirms to His disciples ldquoTo you it
has been granted to know the mysteries of the kingdom of Godhelliprdquo
9) The phrase ldquoto yourdquo is emphatic occurring first in His response
10) In addition to the position of the phrase the form in the Greek connotes an advantage
to the disciples (ldquo~Uminrdquo humin ndash ldquoTo youhelliprdquo)
11) That is what Jesus explains is for their benefit or in their best interests (ie their free
access to Divine viewpoint)
12) They had been ldquograntedrdquo by God ldquoto know the mysteries of the kingdom of Godrdquo
13) This knowledge wasnrsquot granted on the basis of personal favoritism but rather on the
desire to know His plan (+V Prov 1514 1815 Lam 325 Matt 78)
14) ldquoTo knowrdquo is to have an understanding or comprehension of something (ginwskw
ginosko)
15) In our verse that something is explicitly referred to as ldquothe mysteries of the kingdom
of Godrdquo
16) Our noun translated ldquomysteriesrdquo is a religious technical term used in the Greco-
Roman world generally used to refer to secret rites only known to initiates of various
cults (musthrion musterion)
17) In the NT musterion occurs 28x and of these only 3 are found in the Gospels (Matt
1311 Mark 411)
Luke 8
407
18) Also the term is used in the NT in reference to divine revelation which had been
previously unrevealed and was therefore unknown (cf Paulrsquos use of musterion-Col
126-27)
a) ldquoHiddenrdquo refers to the act whereby God conceals His Divine viewpoint from
various segments of mankind (avpokruptw apokrupto- Luke 1021 1 Cor 27
Eph 39)
b) ldquoAgesrdquo refers to different periods of history or from the Divine viewpoint
different dispensations (aivwn- aion cf Mark 1030 Eph 121)
c) ldquoGenerationsrdquo in this context specifies various peoples living at the same time
within a dispensation (genea- genea Phil 215)
d) Ergo the ldquomysteryrdquo was completely concealed by God from every individual in
every previous dispensation
e) The person and work of Christ was not a mystery to previous dispensations
f) However the fact that He would be the founder and head of the Church had been
mystery which had been hidden from previous dispensations (cf Matt 1618
Col118)
g) The mystery which has been revealed is the Church and related doctrines with
Christ as the head or founder
19) ldquoMysteriesrdquo is adopted by Jesus to refer to various elements of the plan of God that
were previously unknown but now would be revealed to His disciples
20) In keeping with the origin of musterion the disciples of Jesus were divine initiates
into the plan of God
21) Jesus makes a sharp distinction between His disciples and those He refers to as ldquothe
restrdquo
22) ldquoThe restrdquo comprises those that are unbelievers who have no affinity for the Messiah
or the plan of God (-V)
23) Their disinterest in the kingdom of God is manifested by their disinterest in
understanding the parables taught by Jesus
24) They didnrsquot seek the meaning therefore Godrsquos plan was obscured to them
25) Put another way they didnrsquot seek therefore they didnrsquot find
26) The contrast between the groups His disciples and ldquothe restrdquo is really between those
who have knowledge and those who lack knowledge
27) One makes the most of the opportunity that God presents and seeks Him while the
other squanders the opportunity (cf Luke 1229-31 And do not seek what you shall
eat and what you shall drink and do not keep worrying 30 For all these things the
nations of the world eagerly seek but your Father knows that you need these things 31
But seek for His kingdom and these things shall be added to you)
Luke 8
408
28) Jesus reveals the consequences of the latter groups disinterest in the ldquokingdom of
Godrdquo saying ldquohellipin order that seeing they may not see and hearing they may not
understandrdquo
29) On this occasion Jesus quotes the prophet Isaiah (Isa 69 cf Matt 1314 Mark 412)
30) ldquoIn order thatrdquo in this verse primarily communicates a result
31) Despite being able to see Jesus and hear His teaching a real understanding and
comprehension eluded ldquothe restrdquo
32) This was the result of strictly listening to parables without clarification
33) As a result of ndashV their spiritual perception or comprehension regarding the plan of
God was blunted
34) However the clause also suggests divine purpose in the use of parables Namely to
defy the understanding of those who disregard God
35) In this sense God will obscure His plan from those who like ldquothe restrdquo reject it (Deut
294 Isa 610 4418 John 1240 Rom 118)
36) The parables taught by Jesus were an invitation to enlightenment that was rebuffed
by most
Luke 8
409
Luke 811-15 Now the parable is this the seed is the word of God 12
And those beside
the road are those who have heard then the devil comes and takes away the word from
their heart so that they may not believe and be saved 13
And those on the rocky soil are
those who when they hear receive the word with joy and these have no firm root they
believe for a while and in time of temptation fall away 14
And the seed which fell
among the thorns these are the ones who have heard and as they go on their way they
are choked with worries and riches and pleasures of this life and bring no fruit to
maturity 15
And the seed in the good soil these are the ones who have heard the word in
an honest and good heart and continue holding it fast and continue bearing fruit with
perseverance
Analysis of vv 11-15
1) Jesus provides an explanation of the parable of the sower
2) In Mark He stresses the importance of understanding this parable as it was
foundational to the correct understanding of other parables (Mark 413)
3) He provides a step by step interpretation of the salient elements Namely the seed and
the different types of soil
4) The seed that was sown is identified as ldquothe word of Godrdquo
5) ldquoThe word of Godrdquo specifically refers to the Gospel it is the seed that will potentially
germinate and flourish in the life of individual that hears it (Acts 431 67 Col 15-
6)
6) However ldquothe sowerrdquo isnrsquot identified in this interpretation
7) Itrsquos evident that ldquothe sowerrdquo is one who ldquosows the word of Godrdquo (cf Mark 414)
8) The act of sowing on the part of the sower is representative of the communication of
the word of God
9) There are various sowers of Godrsquos word the Gospel
a) Ultimately God is the sower of His word (Isa 5510-11)
b) In our context Jesus disseminated the Gospel to the multitudes (Luke 418 722
201)
c) Any believer that proclaims the Gospel (Luke 96 Acts 835 2 Tim 45 1 Peter
315)
10) Although there may be a variety of sowers the seed or ldquoword of Godrdquo remains
constant throughout the parable in vv 5-8 and its interpretation in our verses
11) The seed in the parable is depicted as falling on four different soil types ranging from
hard pan to very fertile soil
12) The different soil types primarily represent different volitional responses to the
Gospel by those who hear it
Luke 8
410
13) Additionally the germination of the seed in three of the soil types alludes to varying
degrees of spiritual momentum after an individual accepts the Gospel
14) The compacted lifeless soil beside the road that the seed was unable to penetrate is
identified here as ldquothose who have heardrdquo
15) ldquoThose who have heardrdquo are those who are presented the Gospel and decide to reject
it (-V to the Gospel)
16) The fallout of the decision to reject the Gospel is demonic interference
17) This was represented in the parable through the seed being ldquotrampled under footrdquo and
being consumed by the birds of the airrdquo
18) The plural ldquobirdsrdquo represents Satan and his demonic forces (cf Rev 182)
19) Following the rejection ldquothe devil comes and takes away the word from their heart
so that they may not believe and be savedrdquo
20) ldquoThe devilrdquo is a title for Satan and means ldquothe slandererrdquo (o` diaboloj ho diabolos)
21) He is referred to as ldquothe evil onerdquo and ldquoSatanrdquo respectively in Matthew and Mark
(Matt 1319 Mark 415)
a) ldquoThe evil onerdquo points to his complete moral worthlessness coupled with
maliciousness (o` ponhroj ho poneros- John 1715)
b) ldquoSatanrdquo means ldquoAdversaryrdquo an apt title for the enemy of God and believers
(Satan Satan- 1 Thess 218)
22) He is unrelenting in his opposition to God and His word
23) Here the devil is said to ldquotake away the word from their heartrdquo with the result that
they do not believe the Gospel
24) It is absolutely critical to understand that there is a sequence in view
25) First the Gospel was heard secondly it was summarily rejected by the individual
26) Finally Satan intervenes and blinds the mind of the one who rejects the Gospel (2
Cor 43-4)
27) The process of blinding is described here as ldquotaking away the word from their heartrdquo
28) This cannot occur apart from the rejection of the Gospel by an individual
29) In the workings of the AC God allows members of the human race to decide whether
or not to accept His plan of salvation the Gospel
30) Therefore the devil cannot frustrate anyone from believing the Gospel apart from
their own reticence to accept it
31) The majority of mankind will fail this test of volition these demonstrate -V (Matt
2214)
32) Many are determined to follow their own course in life and have little if any interest
in the plan of God and their inherent need for salvation
Luke 8
411
33) These types persist in ndashV in opposition to Godrsquos plan regardless of what is shown by
whom or in what manner it is presented to them (John 1711-12 cf Luke 613ff-
Judas was present)
34) The -V of an individual at Gospel hearing is essentially an open invitation for satanic
influence
35) In v 13 the seeds that fell on rocky soil represent those who hear and ldquoreceive the
word with joyrdquo
36) Unlike the seed in the compacted soil this seed germinates and begins the process of
new growth
37) Our term ldquoreceiverdquo indicates acceptance with an added nuance of welcoming the
Gospel (decomai dechomai)
38) In their accounts Matthew and Mark use the term ldquoreceiverdquo which means to accept as
true (lambanw lambano)
39) Although different verbs both point to belief in the Gospel
40) Moreover the acceptance is immediate and joyful
41) The germination of the seed portrays a new life in this case spiritual life (cf John 33
Titus 35 1 Peter 13)
42) ldquoJoyrdquo is the experience of happiness or gladness and in this context when one enters
into the plan of God (cara chara- 1 Thess 16)
43) There are of course a great number of reasons to be joyful in regards to accepting the
Gospel
44) Those who accept the Gospel realize the forgiveness of sins and gain eternal life (1
John 212 25 511)
45) God the Holy Spirit plays a pivotal role in the ldquogerminationrdquo process of the Gospel
a) He convicts man regarding sin and the need for a Savior (John 1526 168-9)
b) There are individuals that resist the Holy Spirit and reject the Gospel as seen with
seed that falls by the road (Acts 751 cf Acts 185-6)
c) Once a person accepts the witness of the Holy Spirit regarding Jesus Christ the
Holy Spirit has a number of different ministries that continue to play an essential
role in his spiritual maturation (eg permanent indwelling John 1417 that is the
Spirit of truth whom the world cannot receive because it does not behold Him or
know Him but you know Him because He abides with you and will be in you
instruction in sound doctrine 1 Corinthians 212 Now we have received not the
spirit of the world but the Spirit who is from God that we might know the things
freely given to us by God resisting the influence of the OSN through His filling
Galatians 516-17 But I say walk by the Spirit and you will not carry out the
desire of the flesh 17
For the flesh sets its desire against the Spirit and the Spirit
Luke 8
412
against the flesh for these are in opposition to one another so that you may not do
the things that you please Ephesians 518 And do not get drunk with wine for
that is dissipation but be filled with the Spirit)
46) Saving faith enables one to utilize a myriad of spiritual resources (eg prayer -
Philippians 46-7 Be anxious for nothing but in everything by prayer and
supplication with thanksgiving let your requests be made known to God 7 And the
peace of God which surpasses all comprehension shall guard your hearts and your
minds in Christ Jesus the realm of sound doctrine ndash 1 Timothy 46 In pointing out
these things to the brethren you will be a good servant of Christ Jesus constantly
nourished on the words of the faith and of the sound doctrine which you have been
following the local church ndash 1 Tim 315 strengthening via Holy Spirit ndash Eph 316
etc)
47) Despite the joyful acceptance of the Gospel and all the benefits conferred to the
believer the happiness is only temporary and short-lived
48) This is indicated by the phrase ldquofor a timerdquo which points to a limited time
49) The spiritual growth of the believer is severely limited due to an ldquoundeveloped rootrdquo
(ie ldquono rootrdquo)
50) The other Gospel accounts indicate the root wasnrsquot formed ldquoinrdquo the individual (Matt
1321 Mark 417)
51) A root is a metaphor for sound doctrine residing in the soul of the believer
52) As a plantrsquos root is key to continued growth so sound doctrine in the soul is essential
for proper growth in the believer
53) Bible doctrine provides the necessary spiritual nutrients to be healthy and strong in
the CWL (Deut 83 Matt 44)
54) A lack of Bible doctrine results in an inherently weak condition
55) Also without it ldquoin a time of temptationrdquo the believer will ldquofall awayrdquo
56) The word translated ldquotemptationrdquo refers to an enticement to sin but may also refer
generally to hardship or testing in the life of the believer (peirasmoj peirasmos-
James 12 2 Peter 29)
57) This time is described as a period of ldquoaffliction and persecutionrdquo in Matthew and
Mark (Matt 1317 Mark 417)
58) Note that the affliction and persecution arises ldquobecause of the wordrdquo
59) The believer is depicted as coming under distress and oppression because of his faith
60) The end result for he believer that is not rooted by Bible doctrine is spiritual
capitulation
61) Here such a believer is said to ldquofall awayrdquo which carries the nuance of switching
onersquos allegiance in revolt (avfisthmi aphistemi- 1 Tim 41 Heb 312)
Luke 8
413
62) This one no longer follows Godrsquos directive will but their own will by practicing the
ldquodoing what is right in his own eyesrdquo ethos
63) The next soil type is the thorn or weed filled soil
64) The seed which fell among the thorns germinated and grew (Luke 87)
65) This represents those who heard and accepted the Gospel as in the case of the rocky
soil
66) This believer grows and gains some spiritual momentum
67) The implication is that initially the soil was fertile and that the plant developed a root
system unlike the seed in the rocky soil
68) We may then presume that this believer following saving faith was rooted in some
knowledge of Bible doctrine
69) Further the plant that grew in this soil is portrayed as having a greater longevity than
the one that sprouted up on the rocky soil
70) In the rocky soil the spiritual progress made by the believer is only temporary
ultimately due to two primary factors
a) The deficiency of sound doctrine in the soul (ie a lack of spiritual nutrition)
b) The unwillingness to utilize spiritual armor (Rom 1312 Eph 610ff)
71) However the phrase ldquoas they go on their wayrdquo suggests a longer period of spiritual
momentum even including a believerrsquos entire ph 2
72) Although this believer has some initial spiritual momentum the soil was fertile and
the seed grew other factors sprout up that compromise the productivity of the plant
73) An environment that would promote optimum long term plant growth and
productivity is not maintained
74) Note that thorns ldquogrew up withrdquo the plant (sumfuw sumphuo- to grow together in
Luke 87)
75) Clearly this is an undesirable situation as thorns or weeds if not eradicated are
typically invasive and will eventually choke out the plant
76) Such is the case in this soil type where the thorns are not pulled out and left to
flourish
77) The ldquothornsrdquo represent various unmaintained OSN issues in the life of the believer
(akanqa akantha)
78) Eventually these thorns choke out the productivity and spiritual momentum of the
believer
79) Bear in mind it is the believer that fails to control the OSN and instead indulges the
flesh (similar to pre-salvation modus vivendi ndash Eph 23 cf Rom 1314)
80) The verb ldquochokedrdquo is to restrict the growth or well-being of something by pressure
(sumpnigw sumpnigo)
Luke 8
414
81) Here the thorns that choke the believer are referred to as ldquoworries riches and the
pleasures of this liferdquo
82) Our term translated ldquoliferdquo refers to physical life and the various activities associated
with it (ie ph 2 manner of living bioj bios- 1 Tim 22 2 Tim 24)
83) The first thorn Jesus refers to are ldquoworriesrdquo of this life
84) The plural noun ldquoworriesrdquo refers to concerns or worries (merimna merimna)
85) Depending on the context the term may connote care or concern for a legitimate
object (eg Paul for those in his canon- 2 Cor 1128 cf Timothyrsquos concern for the
Philippians with verb- Phil 220 merimnaw merimnao- to care for to be concerned )
86) However in our verse merimna pertains to sinful worry fear and anxiety that
smother the believer in this earthly life
87) In Matthew and Mark this thorn is referred to as ldquothe worries of this worldrdquo (Matt
1322 Mark 419)
a) ldquoWorriesrdquo is merimna as in our verse
b) The noun translated ldquoworldrdquo pertains to a segment of time or age (aivwn aion)
c) The phrase ldquothe worries of this worldrdquo is better translated ldquothe worries of the
present agerdquo
d) As a general principle every age or period has its own worries and concerns based
on different variables
e) Yet the general concern of living out onersquos life in the world is common to all
88) All believers have concerns that relate to our ph 2
89) Some involve a legitimate need but the believer is unwilling to have confidence in
God and faith rest the situation (eg living grace)
90) Yet other concerns and worries are illegitimate and stirred up by the OSN (eg loss
of position ad status- John 1242-43 death- Psa 234 cf Acts 754-58)
91) In any case the worry and anxiety is invasive
92) The believer succumbs to feelings of apprehension or distress
93) As growing believers we are not to be anxious for anything (Phil 46 cf Isa 354)
94) Focus on today in making the appropriate applications in the AC not on what may or
may not happen in the future (Matt 634 cf Mark 1311)
95) In addition to choking our spiritual momentum being consumed with the worries of
this life will sap a believerrsquos happiness and spiritual vigilance (Prov 1225 Luke
2134)
96) The correct approach in dealing with various ldquoworriesrdquo begins with trusting God and
applying His word to the situation (1 Peter 57 cf Psa 625-8 9419 Isa 4110 2
Cor 19)
97) Faith rest is imperative (Heb 116)
Luke 8
415
98) The worries or concerns that may stifle a believerrsquos spiritual progress are
innumerable Some include
a) Concern for self (James 314-16)
b) Business interests career (James 413-17)
c) Family (Matt 1037)
d) Grief (Ruth 11-18)
e) Love for the world (2 Tim 410 1 John 215-16)
f) Relationships not in accordance with Bible doctrine (James 44 cf 1 Kings 111-8
Neh 1323-27)
g) The past (Ex 163 2 Peter 220-22)
h) ldquoAnythingrdquo that inhibits learning sound doctrine (Luke 1038-42)
99) We are to take active steps to ldquoweed outrdquo any anxiety or illegitimate concern in the
CWL
100) The longer this weed is allowed to grow the harder it becomes to control it
101) The 2nd
thorn cited by Jesus is ldquorichesrdquo
102) ldquoRichesrdquo refers to the material wealth of the cosmos (ploutoj ploutos- Rev
1817)
103) This is in contrast to the Divine ldquorichesrdquo that God bestows on the believer in time
(cf Rom 1133 Phil 419 Heb 1126)
104) Simply possessing ldquorichesrdquo isnrsquot an issue per say for the believer
105) Indeed some great believers were very wealthy (2 Chron 111-12 2 Chron 922
3227-29 Job 4210)
106) Scripture directs specific applications for the wealth however the issue relates to
the believerrsquos attitude towards the acquisition of wealth and prosperity (1 Tim 617-
19)
107) The pursuit of riches is foolhardy and inevitably disrupts spiritual momentum (1
Tim 69-10)
108) We are enjoined to flee from the desire for riches and instead pursue that which
conforms to Godrsquos directive will (1 Tim 611)
109) The believer is to vigilantly guard against greed in any form (Luke 1215 1613
Eph 53)
110) In the other synoptic Gospelrsquos our term ldquorichesrdquo is expanded upon being referred
to as ldquothe deceitfulness of richesrdquo (Matt 1322 Mark 419)
111) The deception occurs when the believer is seduced into thinking that his happiness
and security in life is dependent upon riches
112) Despite this prevailing attitude towards wealth in the world the believer must
reject it (Psa 234-5 Prov 2724)
Luke 8
416
113) Whether rich or poor we must be content with Godrsquos provisions in life (Luke
314 Phil 411 Heb 135)
114) Happiness and security in this life are the result of obedience to God and
consistent orientation to His plan (Psa 11914 Prov 1811 2918 Rom 1417
1513)
115) The third thorn in the life of the believer is related to the ldquopleasuresrdquo of this life
116) ldquoPleasuresrdquo pertains to engaging in activities which are pleasurable or produce
enjoyment (h`donh hedone)
117) The experience of pleasure is not necessarily an issue in the CWL
118) One may experience pleasure by riding a bike viewing different types of beauty in
Godrsquos creation listening to a symphonic master piece watching a movie and so forth
without transgressing Godrsquos standards
119) Similarly to ldquorichesrdquo it is the pursuit of or devotion to experiencing pleasure that
compromises the believer
120) Some develop a hardcore dedication to hedonism in a variety of areas in which
they are lovers of pleasure rather than lovers of God (cf 2 Tim 34 Titus 33)
121) The pursuit of pleasure is ultimately an unfulfilling endeavor for the believer
(Eccl 21-11)
122) Even acceptable sources of pleasure can become a serious problem if they are
pursued at the expense of Bible doctrine (ie if one neglects Heb 1025)
123) The three thorns have a conspicuous commonality each stifles the believerrsquos
spiritual vitality
124) The believer that negligently allows these thorns to continue to grow is said ldquoto
bring no fruit to maturityrdquo
125) Itrsquos important to recognize that Jesus isnrsquot indicating that the plant was never
productive but rather it became unproductive
126) The other synoptic gospels affirm this point saying of the plant ldquohellipit becomes
unfruitfulrdquo (Matt 1322 Mark 419)
127) The verb translated ldquobecomesrdquo indicates a change of condition the plant turns out
to be something it had not been previouslyhellipunfruitful (ginomai ginomai)
128) The end result of allowing weeds to flourish and choking out the plant is the
curtailment of fruit production
129) Here ldquofruitrdquo represents the application of Bible doctrine by the believer in
accordance with Godrsquos directive will
130) This is analogous to the believer that allows the ldquothornsrdquo of worry riches and
pleasure to run rampant in his ph 2
131) The inevitable result is the curtailment of good works or divine good production
Luke 8
417
132) Such a believer may seemingly appear to be ok but the scarcity of good works or
application points to spiritual compromise (quantity and quality are important- 2 Cor
510)
133) In a sense the believer becomes a prolific producer not of good works but thorns
or that which is worthless (Heb 64-8)
134) The believer ought to have zeal to be fruitful and be ready for every opportunity to
make an application (Titus 31 8 14)
135) The fourth and final soil type is referred to as ldquothe good soilrdquo which stresses the
fertility of the soil
136) Each of the previous three soil types was deficient to varying degrees but this soil
is different
137) It possesses all the essential characteristics to grow robust productive plants (v
8)
138) The good soil represents the believer who initially heard and understood the
word which portrays saving faith or acceptance of the Gospel (Matt 1323 Mark
420)
a) Matt 1323 ldquounderstandrdquo- sunihmi suniemi- to understand to comprehend
clearly
b) Mark 420 ldquoacceptrdquo- paradecomai paradechomai- to accept to acknowledge
something to be correct
139) The manner in which this type of believer heard the word is significant
140) The word was heard the word ldquoin an honest and good heartrdquo
141) The words translated ldquohonest and goodrdquo can be synonymous (kaloj kalos good
avgaqoj agathos good)
142) Here when used in tandem it refers to that which is of high quality good and
praiseworthy
143) In various Greco-Roman writings when kalos was used with agathos as we have
in our verse it was used to describe an exceptional citizen
144) Luke uses terms that would be readily understood by a Gentile audience
145) ldquoHonest and goodrdquo in our verse refers to the believerrsquos intellectual honesty and
readiness to apply the word
146) ldquoThe wordrdquo exceeds the Gospel and now encompasses ph 2 sound doctrine
147) In regard to ldquothe wordrdquo the ldquoexceptionalrdquo believer is said to ldquohold it fastrdquo
148) ldquoHold fastrdquo means to faithfully adhere to the word (katecw katecho)
149) The form of the Greek verb reveals that the believer continues to hold fast to the
word
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
405
54) Rather it is a challenge to hear and understand the spiritual meaning of the parable
and to apply it to their own lives in relation to God and His word
55) Jesusrsquo enjoinder ldquoLet him hearrdquo conveys that His audience should make it their habit
to hear and understand His teaching (present imperative of avkouw akouo- ldquoto hearrdquo
cf Matt 1343 Luke 1435 also Rev 36 which stresses ldquourgencyrdquo with aorist
imperative)
Luke 8
406
Luke 89-10 And His disciples began questioning Him as to what this parable might be 10
And He said To you it has been granted to know the mysteries of the kingdom of
God but to the rest it is in parables in order that seeing they may not see and hearing
they may not understand
Analysis of vv 9-10
1) At some point during His discourse Jesus and His disciples are able to have a private
conversation
2) Jesusrsquo disciples began to question Him about the meaning of the parable
3) Mark notes that His subsequent explanation was not limited to the twelve but also
included His other followers (Mark 410)
4) His disciples had heard the parable like everyone else but didnrsquot grasp the meaning
5) A lack of comprehension is understandable given that the parable was intentionally
enigmatic
6) Yet the parable had piqued their desire to understand its underlying meaning
7) This cannot be said for His audience in general as Jesus will point out
8) Before revealing the meaning of the parable Jesus affirms to His disciples ldquoTo you it
has been granted to know the mysteries of the kingdom of Godhelliprdquo
9) The phrase ldquoto yourdquo is emphatic occurring first in His response
10) In addition to the position of the phrase the form in the Greek connotes an advantage
to the disciples (ldquo~Uminrdquo humin ndash ldquoTo youhelliprdquo)
11) That is what Jesus explains is for their benefit or in their best interests (ie their free
access to Divine viewpoint)
12) They had been ldquograntedrdquo by God ldquoto know the mysteries of the kingdom of Godrdquo
13) This knowledge wasnrsquot granted on the basis of personal favoritism but rather on the
desire to know His plan (+V Prov 1514 1815 Lam 325 Matt 78)
14) ldquoTo knowrdquo is to have an understanding or comprehension of something (ginwskw
ginosko)
15) In our verse that something is explicitly referred to as ldquothe mysteries of the kingdom
of Godrdquo
16) Our noun translated ldquomysteriesrdquo is a religious technical term used in the Greco-
Roman world generally used to refer to secret rites only known to initiates of various
cults (musthrion musterion)
17) In the NT musterion occurs 28x and of these only 3 are found in the Gospels (Matt
1311 Mark 411)
Luke 8
407
18) Also the term is used in the NT in reference to divine revelation which had been
previously unrevealed and was therefore unknown (cf Paulrsquos use of musterion-Col
126-27)
a) ldquoHiddenrdquo refers to the act whereby God conceals His Divine viewpoint from
various segments of mankind (avpokruptw apokrupto- Luke 1021 1 Cor 27
Eph 39)
b) ldquoAgesrdquo refers to different periods of history or from the Divine viewpoint
different dispensations (aivwn- aion cf Mark 1030 Eph 121)
c) ldquoGenerationsrdquo in this context specifies various peoples living at the same time
within a dispensation (genea- genea Phil 215)
d) Ergo the ldquomysteryrdquo was completely concealed by God from every individual in
every previous dispensation
e) The person and work of Christ was not a mystery to previous dispensations
f) However the fact that He would be the founder and head of the Church had been
mystery which had been hidden from previous dispensations (cf Matt 1618
Col118)
g) The mystery which has been revealed is the Church and related doctrines with
Christ as the head or founder
19) ldquoMysteriesrdquo is adopted by Jesus to refer to various elements of the plan of God that
were previously unknown but now would be revealed to His disciples
20) In keeping with the origin of musterion the disciples of Jesus were divine initiates
into the plan of God
21) Jesus makes a sharp distinction between His disciples and those He refers to as ldquothe
restrdquo
22) ldquoThe restrdquo comprises those that are unbelievers who have no affinity for the Messiah
or the plan of God (-V)
23) Their disinterest in the kingdom of God is manifested by their disinterest in
understanding the parables taught by Jesus
24) They didnrsquot seek the meaning therefore Godrsquos plan was obscured to them
25) Put another way they didnrsquot seek therefore they didnrsquot find
26) The contrast between the groups His disciples and ldquothe restrdquo is really between those
who have knowledge and those who lack knowledge
27) One makes the most of the opportunity that God presents and seeks Him while the
other squanders the opportunity (cf Luke 1229-31 And do not seek what you shall
eat and what you shall drink and do not keep worrying 30 For all these things the
nations of the world eagerly seek but your Father knows that you need these things 31
But seek for His kingdom and these things shall be added to you)
Luke 8
408
28) Jesus reveals the consequences of the latter groups disinterest in the ldquokingdom of
Godrdquo saying ldquohellipin order that seeing they may not see and hearing they may not
understandrdquo
29) On this occasion Jesus quotes the prophet Isaiah (Isa 69 cf Matt 1314 Mark 412)
30) ldquoIn order thatrdquo in this verse primarily communicates a result
31) Despite being able to see Jesus and hear His teaching a real understanding and
comprehension eluded ldquothe restrdquo
32) This was the result of strictly listening to parables without clarification
33) As a result of ndashV their spiritual perception or comprehension regarding the plan of
God was blunted
34) However the clause also suggests divine purpose in the use of parables Namely to
defy the understanding of those who disregard God
35) In this sense God will obscure His plan from those who like ldquothe restrdquo reject it (Deut
294 Isa 610 4418 John 1240 Rom 118)
36) The parables taught by Jesus were an invitation to enlightenment that was rebuffed
by most
Luke 8
409
Luke 811-15 Now the parable is this the seed is the word of God 12
And those beside
the road are those who have heard then the devil comes and takes away the word from
their heart so that they may not believe and be saved 13
And those on the rocky soil are
those who when they hear receive the word with joy and these have no firm root they
believe for a while and in time of temptation fall away 14
And the seed which fell
among the thorns these are the ones who have heard and as they go on their way they
are choked with worries and riches and pleasures of this life and bring no fruit to
maturity 15
And the seed in the good soil these are the ones who have heard the word in
an honest and good heart and continue holding it fast and continue bearing fruit with
perseverance
Analysis of vv 11-15
1) Jesus provides an explanation of the parable of the sower
2) In Mark He stresses the importance of understanding this parable as it was
foundational to the correct understanding of other parables (Mark 413)
3) He provides a step by step interpretation of the salient elements Namely the seed and
the different types of soil
4) The seed that was sown is identified as ldquothe word of Godrdquo
5) ldquoThe word of Godrdquo specifically refers to the Gospel it is the seed that will potentially
germinate and flourish in the life of individual that hears it (Acts 431 67 Col 15-
6)
6) However ldquothe sowerrdquo isnrsquot identified in this interpretation
7) Itrsquos evident that ldquothe sowerrdquo is one who ldquosows the word of Godrdquo (cf Mark 414)
8) The act of sowing on the part of the sower is representative of the communication of
the word of God
9) There are various sowers of Godrsquos word the Gospel
a) Ultimately God is the sower of His word (Isa 5510-11)
b) In our context Jesus disseminated the Gospel to the multitudes (Luke 418 722
201)
c) Any believer that proclaims the Gospel (Luke 96 Acts 835 2 Tim 45 1 Peter
315)
10) Although there may be a variety of sowers the seed or ldquoword of Godrdquo remains
constant throughout the parable in vv 5-8 and its interpretation in our verses
11) The seed in the parable is depicted as falling on four different soil types ranging from
hard pan to very fertile soil
12) The different soil types primarily represent different volitional responses to the
Gospel by those who hear it
Luke 8
410
13) Additionally the germination of the seed in three of the soil types alludes to varying
degrees of spiritual momentum after an individual accepts the Gospel
14) The compacted lifeless soil beside the road that the seed was unable to penetrate is
identified here as ldquothose who have heardrdquo
15) ldquoThose who have heardrdquo are those who are presented the Gospel and decide to reject
it (-V to the Gospel)
16) The fallout of the decision to reject the Gospel is demonic interference
17) This was represented in the parable through the seed being ldquotrampled under footrdquo and
being consumed by the birds of the airrdquo
18) The plural ldquobirdsrdquo represents Satan and his demonic forces (cf Rev 182)
19) Following the rejection ldquothe devil comes and takes away the word from their heart
so that they may not believe and be savedrdquo
20) ldquoThe devilrdquo is a title for Satan and means ldquothe slandererrdquo (o` diaboloj ho diabolos)
21) He is referred to as ldquothe evil onerdquo and ldquoSatanrdquo respectively in Matthew and Mark
(Matt 1319 Mark 415)
a) ldquoThe evil onerdquo points to his complete moral worthlessness coupled with
maliciousness (o` ponhroj ho poneros- John 1715)
b) ldquoSatanrdquo means ldquoAdversaryrdquo an apt title for the enemy of God and believers
(Satan Satan- 1 Thess 218)
22) He is unrelenting in his opposition to God and His word
23) Here the devil is said to ldquotake away the word from their heartrdquo with the result that
they do not believe the Gospel
24) It is absolutely critical to understand that there is a sequence in view
25) First the Gospel was heard secondly it was summarily rejected by the individual
26) Finally Satan intervenes and blinds the mind of the one who rejects the Gospel (2
Cor 43-4)
27) The process of blinding is described here as ldquotaking away the word from their heartrdquo
28) This cannot occur apart from the rejection of the Gospel by an individual
29) In the workings of the AC God allows members of the human race to decide whether
or not to accept His plan of salvation the Gospel
30) Therefore the devil cannot frustrate anyone from believing the Gospel apart from
their own reticence to accept it
31) The majority of mankind will fail this test of volition these demonstrate -V (Matt
2214)
32) Many are determined to follow their own course in life and have little if any interest
in the plan of God and their inherent need for salvation
Luke 8
411
33) These types persist in ndashV in opposition to Godrsquos plan regardless of what is shown by
whom or in what manner it is presented to them (John 1711-12 cf Luke 613ff-
Judas was present)
34) The -V of an individual at Gospel hearing is essentially an open invitation for satanic
influence
35) In v 13 the seeds that fell on rocky soil represent those who hear and ldquoreceive the
word with joyrdquo
36) Unlike the seed in the compacted soil this seed germinates and begins the process of
new growth
37) Our term ldquoreceiverdquo indicates acceptance with an added nuance of welcoming the
Gospel (decomai dechomai)
38) In their accounts Matthew and Mark use the term ldquoreceiverdquo which means to accept as
true (lambanw lambano)
39) Although different verbs both point to belief in the Gospel
40) Moreover the acceptance is immediate and joyful
41) The germination of the seed portrays a new life in this case spiritual life (cf John 33
Titus 35 1 Peter 13)
42) ldquoJoyrdquo is the experience of happiness or gladness and in this context when one enters
into the plan of God (cara chara- 1 Thess 16)
43) There are of course a great number of reasons to be joyful in regards to accepting the
Gospel
44) Those who accept the Gospel realize the forgiveness of sins and gain eternal life (1
John 212 25 511)
45) God the Holy Spirit plays a pivotal role in the ldquogerminationrdquo process of the Gospel
a) He convicts man regarding sin and the need for a Savior (John 1526 168-9)
b) There are individuals that resist the Holy Spirit and reject the Gospel as seen with
seed that falls by the road (Acts 751 cf Acts 185-6)
c) Once a person accepts the witness of the Holy Spirit regarding Jesus Christ the
Holy Spirit has a number of different ministries that continue to play an essential
role in his spiritual maturation (eg permanent indwelling John 1417 that is the
Spirit of truth whom the world cannot receive because it does not behold Him or
know Him but you know Him because He abides with you and will be in you
instruction in sound doctrine 1 Corinthians 212 Now we have received not the
spirit of the world but the Spirit who is from God that we might know the things
freely given to us by God resisting the influence of the OSN through His filling
Galatians 516-17 But I say walk by the Spirit and you will not carry out the
desire of the flesh 17
For the flesh sets its desire against the Spirit and the Spirit
Luke 8
412
against the flesh for these are in opposition to one another so that you may not do
the things that you please Ephesians 518 And do not get drunk with wine for
that is dissipation but be filled with the Spirit)
46) Saving faith enables one to utilize a myriad of spiritual resources (eg prayer -
Philippians 46-7 Be anxious for nothing but in everything by prayer and
supplication with thanksgiving let your requests be made known to God 7 And the
peace of God which surpasses all comprehension shall guard your hearts and your
minds in Christ Jesus the realm of sound doctrine ndash 1 Timothy 46 In pointing out
these things to the brethren you will be a good servant of Christ Jesus constantly
nourished on the words of the faith and of the sound doctrine which you have been
following the local church ndash 1 Tim 315 strengthening via Holy Spirit ndash Eph 316
etc)
47) Despite the joyful acceptance of the Gospel and all the benefits conferred to the
believer the happiness is only temporary and short-lived
48) This is indicated by the phrase ldquofor a timerdquo which points to a limited time
49) The spiritual growth of the believer is severely limited due to an ldquoundeveloped rootrdquo
(ie ldquono rootrdquo)
50) The other Gospel accounts indicate the root wasnrsquot formed ldquoinrdquo the individual (Matt
1321 Mark 417)
51) A root is a metaphor for sound doctrine residing in the soul of the believer
52) As a plantrsquos root is key to continued growth so sound doctrine in the soul is essential
for proper growth in the believer
53) Bible doctrine provides the necessary spiritual nutrients to be healthy and strong in
the CWL (Deut 83 Matt 44)
54) A lack of Bible doctrine results in an inherently weak condition
55) Also without it ldquoin a time of temptationrdquo the believer will ldquofall awayrdquo
56) The word translated ldquotemptationrdquo refers to an enticement to sin but may also refer
generally to hardship or testing in the life of the believer (peirasmoj peirasmos-
James 12 2 Peter 29)
57) This time is described as a period of ldquoaffliction and persecutionrdquo in Matthew and
Mark (Matt 1317 Mark 417)
58) Note that the affliction and persecution arises ldquobecause of the wordrdquo
59) The believer is depicted as coming under distress and oppression because of his faith
60) The end result for he believer that is not rooted by Bible doctrine is spiritual
capitulation
61) Here such a believer is said to ldquofall awayrdquo which carries the nuance of switching
onersquos allegiance in revolt (avfisthmi aphistemi- 1 Tim 41 Heb 312)
Luke 8
413
62) This one no longer follows Godrsquos directive will but their own will by practicing the
ldquodoing what is right in his own eyesrdquo ethos
63) The next soil type is the thorn or weed filled soil
64) The seed which fell among the thorns germinated and grew (Luke 87)
65) This represents those who heard and accepted the Gospel as in the case of the rocky
soil
66) This believer grows and gains some spiritual momentum
67) The implication is that initially the soil was fertile and that the plant developed a root
system unlike the seed in the rocky soil
68) We may then presume that this believer following saving faith was rooted in some
knowledge of Bible doctrine
69) Further the plant that grew in this soil is portrayed as having a greater longevity than
the one that sprouted up on the rocky soil
70) In the rocky soil the spiritual progress made by the believer is only temporary
ultimately due to two primary factors
a) The deficiency of sound doctrine in the soul (ie a lack of spiritual nutrition)
b) The unwillingness to utilize spiritual armor (Rom 1312 Eph 610ff)
71) However the phrase ldquoas they go on their wayrdquo suggests a longer period of spiritual
momentum even including a believerrsquos entire ph 2
72) Although this believer has some initial spiritual momentum the soil was fertile and
the seed grew other factors sprout up that compromise the productivity of the plant
73) An environment that would promote optimum long term plant growth and
productivity is not maintained
74) Note that thorns ldquogrew up withrdquo the plant (sumfuw sumphuo- to grow together in
Luke 87)
75) Clearly this is an undesirable situation as thorns or weeds if not eradicated are
typically invasive and will eventually choke out the plant
76) Such is the case in this soil type where the thorns are not pulled out and left to
flourish
77) The ldquothornsrdquo represent various unmaintained OSN issues in the life of the believer
(akanqa akantha)
78) Eventually these thorns choke out the productivity and spiritual momentum of the
believer
79) Bear in mind it is the believer that fails to control the OSN and instead indulges the
flesh (similar to pre-salvation modus vivendi ndash Eph 23 cf Rom 1314)
80) The verb ldquochokedrdquo is to restrict the growth or well-being of something by pressure
(sumpnigw sumpnigo)
Luke 8
414
81) Here the thorns that choke the believer are referred to as ldquoworries riches and the
pleasures of this liferdquo
82) Our term translated ldquoliferdquo refers to physical life and the various activities associated
with it (ie ph 2 manner of living bioj bios- 1 Tim 22 2 Tim 24)
83) The first thorn Jesus refers to are ldquoworriesrdquo of this life
84) The plural noun ldquoworriesrdquo refers to concerns or worries (merimna merimna)
85) Depending on the context the term may connote care or concern for a legitimate
object (eg Paul for those in his canon- 2 Cor 1128 cf Timothyrsquos concern for the
Philippians with verb- Phil 220 merimnaw merimnao- to care for to be concerned )
86) However in our verse merimna pertains to sinful worry fear and anxiety that
smother the believer in this earthly life
87) In Matthew and Mark this thorn is referred to as ldquothe worries of this worldrdquo (Matt
1322 Mark 419)
a) ldquoWorriesrdquo is merimna as in our verse
b) The noun translated ldquoworldrdquo pertains to a segment of time or age (aivwn aion)
c) The phrase ldquothe worries of this worldrdquo is better translated ldquothe worries of the
present agerdquo
d) As a general principle every age or period has its own worries and concerns based
on different variables
e) Yet the general concern of living out onersquos life in the world is common to all
88) All believers have concerns that relate to our ph 2
89) Some involve a legitimate need but the believer is unwilling to have confidence in
God and faith rest the situation (eg living grace)
90) Yet other concerns and worries are illegitimate and stirred up by the OSN (eg loss
of position ad status- John 1242-43 death- Psa 234 cf Acts 754-58)
91) In any case the worry and anxiety is invasive
92) The believer succumbs to feelings of apprehension or distress
93) As growing believers we are not to be anxious for anything (Phil 46 cf Isa 354)
94) Focus on today in making the appropriate applications in the AC not on what may or
may not happen in the future (Matt 634 cf Mark 1311)
95) In addition to choking our spiritual momentum being consumed with the worries of
this life will sap a believerrsquos happiness and spiritual vigilance (Prov 1225 Luke
2134)
96) The correct approach in dealing with various ldquoworriesrdquo begins with trusting God and
applying His word to the situation (1 Peter 57 cf Psa 625-8 9419 Isa 4110 2
Cor 19)
97) Faith rest is imperative (Heb 116)
Luke 8
415
98) The worries or concerns that may stifle a believerrsquos spiritual progress are
innumerable Some include
a) Concern for self (James 314-16)
b) Business interests career (James 413-17)
c) Family (Matt 1037)
d) Grief (Ruth 11-18)
e) Love for the world (2 Tim 410 1 John 215-16)
f) Relationships not in accordance with Bible doctrine (James 44 cf 1 Kings 111-8
Neh 1323-27)
g) The past (Ex 163 2 Peter 220-22)
h) ldquoAnythingrdquo that inhibits learning sound doctrine (Luke 1038-42)
99) We are to take active steps to ldquoweed outrdquo any anxiety or illegitimate concern in the
CWL
100) The longer this weed is allowed to grow the harder it becomes to control it
101) The 2nd
thorn cited by Jesus is ldquorichesrdquo
102) ldquoRichesrdquo refers to the material wealth of the cosmos (ploutoj ploutos- Rev
1817)
103) This is in contrast to the Divine ldquorichesrdquo that God bestows on the believer in time
(cf Rom 1133 Phil 419 Heb 1126)
104) Simply possessing ldquorichesrdquo isnrsquot an issue per say for the believer
105) Indeed some great believers were very wealthy (2 Chron 111-12 2 Chron 922
3227-29 Job 4210)
106) Scripture directs specific applications for the wealth however the issue relates to
the believerrsquos attitude towards the acquisition of wealth and prosperity (1 Tim 617-
19)
107) The pursuit of riches is foolhardy and inevitably disrupts spiritual momentum (1
Tim 69-10)
108) We are enjoined to flee from the desire for riches and instead pursue that which
conforms to Godrsquos directive will (1 Tim 611)
109) The believer is to vigilantly guard against greed in any form (Luke 1215 1613
Eph 53)
110) In the other synoptic Gospelrsquos our term ldquorichesrdquo is expanded upon being referred
to as ldquothe deceitfulness of richesrdquo (Matt 1322 Mark 419)
111) The deception occurs when the believer is seduced into thinking that his happiness
and security in life is dependent upon riches
112) Despite this prevailing attitude towards wealth in the world the believer must
reject it (Psa 234-5 Prov 2724)
Luke 8
416
113) Whether rich or poor we must be content with Godrsquos provisions in life (Luke
314 Phil 411 Heb 135)
114) Happiness and security in this life are the result of obedience to God and
consistent orientation to His plan (Psa 11914 Prov 1811 2918 Rom 1417
1513)
115) The third thorn in the life of the believer is related to the ldquopleasuresrdquo of this life
116) ldquoPleasuresrdquo pertains to engaging in activities which are pleasurable or produce
enjoyment (h`donh hedone)
117) The experience of pleasure is not necessarily an issue in the CWL
118) One may experience pleasure by riding a bike viewing different types of beauty in
Godrsquos creation listening to a symphonic master piece watching a movie and so forth
without transgressing Godrsquos standards
119) Similarly to ldquorichesrdquo it is the pursuit of or devotion to experiencing pleasure that
compromises the believer
120) Some develop a hardcore dedication to hedonism in a variety of areas in which
they are lovers of pleasure rather than lovers of God (cf 2 Tim 34 Titus 33)
121) The pursuit of pleasure is ultimately an unfulfilling endeavor for the believer
(Eccl 21-11)
122) Even acceptable sources of pleasure can become a serious problem if they are
pursued at the expense of Bible doctrine (ie if one neglects Heb 1025)
123) The three thorns have a conspicuous commonality each stifles the believerrsquos
spiritual vitality
124) The believer that negligently allows these thorns to continue to grow is said ldquoto
bring no fruit to maturityrdquo
125) Itrsquos important to recognize that Jesus isnrsquot indicating that the plant was never
productive but rather it became unproductive
126) The other synoptic gospels affirm this point saying of the plant ldquohellipit becomes
unfruitfulrdquo (Matt 1322 Mark 419)
127) The verb translated ldquobecomesrdquo indicates a change of condition the plant turns out
to be something it had not been previouslyhellipunfruitful (ginomai ginomai)
128) The end result of allowing weeds to flourish and choking out the plant is the
curtailment of fruit production
129) Here ldquofruitrdquo represents the application of Bible doctrine by the believer in
accordance with Godrsquos directive will
130) This is analogous to the believer that allows the ldquothornsrdquo of worry riches and
pleasure to run rampant in his ph 2
131) The inevitable result is the curtailment of good works or divine good production
Luke 8
417
132) Such a believer may seemingly appear to be ok but the scarcity of good works or
application points to spiritual compromise (quantity and quality are important- 2 Cor
510)
133) In a sense the believer becomes a prolific producer not of good works but thorns
or that which is worthless (Heb 64-8)
134) The believer ought to have zeal to be fruitful and be ready for every opportunity to
make an application (Titus 31 8 14)
135) The fourth and final soil type is referred to as ldquothe good soilrdquo which stresses the
fertility of the soil
136) Each of the previous three soil types was deficient to varying degrees but this soil
is different
137) It possesses all the essential characteristics to grow robust productive plants (v
8)
138) The good soil represents the believer who initially heard and understood the
word which portrays saving faith or acceptance of the Gospel (Matt 1323 Mark
420)
a) Matt 1323 ldquounderstandrdquo- sunihmi suniemi- to understand to comprehend
clearly
b) Mark 420 ldquoacceptrdquo- paradecomai paradechomai- to accept to acknowledge
something to be correct
139) The manner in which this type of believer heard the word is significant
140) The word was heard the word ldquoin an honest and good heartrdquo
141) The words translated ldquohonest and goodrdquo can be synonymous (kaloj kalos good
avgaqoj agathos good)
142) Here when used in tandem it refers to that which is of high quality good and
praiseworthy
143) In various Greco-Roman writings when kalos was used with agathos as we have
in our verse it was used to describe an exceptional citizen
144) Luke uses terms that would be readily understood by a Gentile audience
145) ldquoHonest and goodrdquo in our verse refers to the believerrsquos intellectual honesty and
readiness to apply the word
146) ldquoThe wordrdquo exceeds the Gospel and now encompasses ph 2 sound doctrine
147) In regard to ldquothe wordrdquo the ldquoexceptionalrdquo believer is said to ldquohold it fastrdquo
148) ldquoHold fastrdquo means to faithfully adhere to the word (katecw katecho)
149) The form of the Greek verb reveals that the believer continues to hold fast to the
word
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
406
Luke 89-10 And His disciples began questioning Him as to what this parable might be 10
And He said To you it has been granted to know the mysteries of the kingdom of
God but to the rest it is in parables in order that seeing they may not see and hearing
they may not understand
Analysis of vv 9-10
1) At some point during His discourse Jesus and His disciples are able to have a private
conversation
2) Jesusrsquo disciples began to question Him about the meaning of the parable
3) Mark notes that His subsequent explanation was not limited to the twelve but also
included His other followers (Mark 410)
4) His disciples had heard the parable like everyone else but didnrsquot grasp the meaning
5) A lack of comprehension is understandable given that the parable was intentionally
enigmatic
6) Yet the parable had piqued their desire to understand its underlying meaning
7) This cannot be said for His audience in general as Jesus will point out
8) Before revealing the meaning of the parable Jesus affirms to His disciples ldquoTo you it
has been granted to know the mysteries of the kingdom of Godhelliprdquo
9) The phrase ldquoto yourdquo is emphatic occurring first in His response
10) In addition to the position of the phrase the form in the Greek connotes an advantage
to the disciples (ldquo~Uminrdquo humin ndash ldquoTo youhelliprdquo)
11) That is what Jesus explains is for their benefit or in their best interests (ie their free
access to Divine viewpoint)
12) They had been ldquograntedrdquo by God ldquoto know the mysteries of the kingdom of Godrdquo
13) This knowledge wasnrsquot granted on the basis of personal favoritism but rather on the
desire to know His plan (+V Prov 1514 1815 Lam 325 Matt 78)
14) ldquoTo knowrdquo is to have an understanding or comprehension of something (ginwskw
ginosko)
15) In our verse that something is explicitly referred to as ldquothe mysteries of the kingdom
of Godrdquo
16) Our noun translated ldquomysteriesrdquo is a religious technical term used in the Greco-
Roman world generally used to refer to secret rites only known to initiates of various
cults (musthrion musterion)
17) In the NT musterion occurs 28x and of these only 3 are found in the Gospels (Matt
1311 Mark 411)
Luke 8
407
18) Also the term is used in the NT in reference to divine revelation which had been
previously unrevealed and was therefore unknown (cf Paulrsquos use of musterion-Col
126-27)
a) ldquoHiddenrdquo refers to the act whereby God conceals His Divine viewpoint from
various segments of mankind (avpokruptw apokrupto- Luke 1021 1 Cor 27
Eph 39)
b) ldquoAgesrdquo refers to different periods of history or from the Divine viewpoint
different dispensations (aivwn- aion cf Mark 1030 Eph 121)
c) ldquoGenerationsrdquo in this context specifies various peoples living at the same time
within a dispensation (genea- genea Phil 215)
d) Ergo the ldquomysteryrdquo was completely concealed by God from every individual in
every previous dispensation
e) The person and work of Christ was not a mystery to previous dispensations
f) However the fact that He would be the founder and head of the Church had been
mystery which had been hidden from previous dispensations (cf Matt 1618
Col118)
g) The mystery which has been revealed is the Church and related doctrines with
Christ as the head or founder
19) ldquoMysteriesrdquo is adopted by Jesus to refer to various elements of the plan of God that
were previously unknown but now would be revealed to His disciples
20) In keeping with the origin of musterion the disciples of Jesus were divine initiates
into the plan of God
21) Jesus makes a sharp distinction between His disciples and those He refers to as ldquothe
restrdquo
22) ldquoThe restrdquo comprises those that are unbelievers who have no affinity for the Messiah
or the plan of God (-V)
23) Their disinterest in the kingdom of God is manifested by their disinterest in
understanding the parables taught by Jesus
24) They didnrsquot seek the meaning therefore Godrsquos plan was obscured to them
25) Put another way they didnrsquot seek therefore they didnrsquot find
26) The contrast between the groups His disciples and ldquothe restrdquo is really between those
who have knowledge and those who lack knowledge
27) One makes the most of the opportunity that God presents and seeks Him while the
other squanders the opportunity (cf Luke 1229-31 And do not seek what you shall
eat and what you shall drink and do not keep worrying 30 For all these things the
nations of the world eagerly seek but your Father knows that you need these things 31
But seek for His kingdom and these things shall be added to you)
Luke 8
408
28) Jesus reveals the consequences of the latter groups disinterest in the ldquokingdom of
Godrdquo saying ldquohellipin order that seeing they may not see and hearing they may not
understandrdquo
29) On this occasion Jesus quotes the prophet Isaiah (Isa 69 cf Matt 1314 Mark 412)
30) ldquoIn order thatrdquo in this verse primarily communicates a result
31) Despite being able to see Jesus and hear His teaching a real understanding and
comprehension eluded ldquothe restrdquo
32) This was the result of strictly listening to parables without clarification
33) As a result of ndashV their spiritual perception or comprehension regarding the plan of
God was blunted
34) However the clause also suggests divine purpose in the use of parables Namely to
defy the understanding of those who disregard God
35) In this sense God will obscure His plan from those who like ldquothe restrdquo reject it (Deut
294 Isa 610 4418 John 1240 Rom 118)
36) The parables taught by Jesus were an invitation to enlightenment that was rebuffed
by most
Luke 8
409
Luke 811-15 Now the parable is this the seed is the word of God 12
And those beside
the road are those who have heard then the devil comes and takes away the word from
their heart so that they may not believe and be saved 13
And those on the rocky soil are
those who when they hear receive the word with joy and these have no firm root they
believe for a while and in time of temptation fall away 14
And the seed which fell
among the thorns these are the ones who have heard and as they go on their way they
are choked with worries and riches and pleasures of this life and bring no fruit to
maturity 15
And the seed in the good soil these are the ones who have heard the word in
an honest and good heart and continue holding it fast and continue bearing fruit with
perseverance
Analysis of vv 11-15
1) Jesus provides an explanation of the parable of the sower
2) In Mark He stresses the importance of understanding this parable as it was
foundational to the correct understanding of other parables (Mark 413)
3) He provides a step by step interpretation of the salient elements Namely the seed and
the different types of soil
4) The seed that was sown is identified as ldquothe word of Godrdquo
5) ldquoThe word of Godrdquo specifically refers to the Gospel it is the seed that will potentially
germinate and flourish in the life of individual that hears it (Acts 431 67 Col 15-
6)
6) However ldquothe sowerrdquo isnrsquot identified in this interpretation
7) Itrsquos evident that ldquothe sowerrdquo is one who ldquosows the word of Godrdquo (cf Mark 414)
8) The act of sowing on the part of the sower is representative of the communication of
the word of God
9) There are various sowers of Godrsquos word the Gospel
a) Ultimately God is the sower of His word (Isa 5510-11)
b) In our context Jesus disseminated the Gospel to the multitudes (Luke 418 722
201)
c) Any believer that proclaims the Gospel (Luke 96 Acts 835 2 Tim 45 1 Peter
315)
10) Although there may be a variety of sowers the seed or ldquoword of Godrdquo remains
constant throughout the parable in vv 5-8 and its interpretation in our verses
11) The seed in the parable is depicted as falling on four different soil types ranging from
hard pan to very fertile soil
12) The different soil types primarily represent different volitional responses to the
Gospel by those who hear it
Luke 8
410
13) Additionally the germination of the seed in three of the soil types alludes to varying
degrees of spiritual momentum after an individual accepts the Gospel
14) The compacted lifeless soil beside the road that the seed was unable to penetrate is
identified here as ldquothose who have heardrdquo
15) ldquoThose who have heardrdquo are those who are presented the Gospel and decide to reject
it (-V to the Gospel)
16) The fallout of the decision to reject the Gospel is demonic interference
17) This was represented in the parable through the seed being ldquotrampled under footrdquo and
being consumed by the birds of the airrdquo
18) The plural ldquobirdsrdquo represents Satan and his demonic forces (cf Rev 182)
19) Following the rejection ldquothe devil comes and takes away the word from their heart
so that they may not believe and be savedrdquo
20) ldquoThe devilrdquo is a title for Satan and means ldquothe slandererrdquo (o` diaboloj ho diabolos)
21) He is referred to as ldquothe evil onerdquo and ldquoSatanrdquo respectively in Matthew and Mark
(Matt 1319 Mark 415)
a) ldquoThe evil onerdquo points to his complete moral worthlessness coupled with
maliciousness (o` ponhroj ho poneros- John 1715)
b) ldquoSatanrdquo means ldquoAdversaryrdquo an apt title for the enemy of God and believers
(Satan Satan- 1 Thess 218)
22) He is unrelenting in his opposition to God and His word
23) Here the devil is said to ldquotake away the word from their heartrdquo with the result that
they do not believe the Gospel
24) It is absolutely critical to understand that there is a sequence in view
25) First the Gospel was heard secondly it was summarily rejected by the individual
26) Finally Satan intervenes and blinds the mind of the one who rejects the Gospel (2
Cor 43-4)
27) The process of blinding is described here as ldquotaking away the word from their heartrdquo
28) This cannot occur apart from the rejection of the Gospel by an individual
29) In the workings of the AC God allows members of the human race to decide whether
or not to accept His plan of salvation the Gospel
30) Therefore the devil cannot frustrate anyone from believing the Gospel apart from
their own reticence to accept it
31) The majority of mankind will fail this test of volition these demonstrate -V (Matt
2214)
32) Many are determined to follow their own course in life and have little if any interest
in the plan of God and their inherent need for salvation
Luke 8
411
33) These types persist in ndashV in opposition to Godrsquos plan regardless of what is shown by
whom or in what manner it is presented to them (John 1711-12 cf Luke 613ff-
Judas was present)
34) The -V of an individual at Gospel hearing is essentially an open invitation for satanic
influence
35) In v 13 the seeds that fell on rocky soil represent those who hear and ldquoreceive the
word with joyrdquo
36) Unlike the seed in the compacted soil this seed germinates and begins the process of
new growth
37) Our term ldquoreceiverdquo indicates acceptance with an added nuance of welcoming the
Gospel (decomai dechomai)
38) In their accounts Matthew and Mark use the term ldquoreceiverdquo which means to accept as
true (lambanw lambano)
39) Although different verbs both point to belief in the Gospel
40) Moreover the acceptance is immediate and joyful
41) The germination of the seed portrays a new life in this case spiritual life (cf John 33
Titus 35 1 Peter 13)
42) ldquoJoyrdquo is the experience of happiness or gladness and in this context when one enters
into the plan of God (cara chara- 1 Thess 16)
43) There are of course a great number of reasons to be joyful in regards to accepting the
Gospel
44) Those who accept the Gospel realize the forgiveness of sins and gain eternal life (1
John 212 25 511)
45) God the Holy Spirit plays a pivotal role in the ldquogerminationrdquo process of the Gospel
a) He convicts man regarding sin and the need for a Savior (John 1526 168-9)
b) There are individuals that resist the Holy Spirit and reject the Gospel as seen with
seed that falls by the road (Acts 751 cf Acts 185-6)
c) Once a person accepts the witness of the Holy Spirit regarding Jesus Christ the
Holy Spirit has a number of different ministries that continue to play an essential
role in his spiritual maturation (eg permanent indwelling John 1417 that is the
Spirit of truth whom the world cannot receive because it does not behold Him or
know Him but you know Him because He abides with you and will be in you
instruction in sound doctrine 1 Corinthians 212 Now we have received not the
spirit of the world but the Spirit who is from God that we might know the things
freely given to us by God resisting the influence of the OSN through His filling
Galatians 516-17 But I say walk by the Spirit and you will not carry out the
desire of the flesh 17
For the flesh sets its desire against the Spirit and the Spirit
Luke 8
412
against the flesh for these are in opposition to one another so that you may not do
the things that you please Ephesians 518 And do not get drunk with wine for
that is dissipation but be filled with the Spirit)
46) Saving faith enables one to utilize a myriad of spiritual resources (eg prayer -
Philippians 46-7 Be anxious for nothing but in everything by prayer and
supplication with thanksgiving let your requests be made known to God 7 And the
peace of God which surpasses all comprehension shall guard your hearts and your
minds in Christ Jesus the realm of sound doctrine ndash 1 Timothy 46 In pointing out
these things to the brethren you will be a good servant of Christ Jesus constantly
nourished on the words of the faith and of the sound doctrine which you have been
following the local church ndash 1 Tim 315 strengthening via Holy Spirit ndash Eph 316
etc)
47) Despite the joyful acceptance of the Gospel and all the benefits conferred to the
believer the happiness is only temporary and short-lived
48) This is indicated by the phrase ldquofor a timerdquo which points to a limited time
49) The spiritual growth of the believer is severely limited due to an ldquoundeveloped rootrdquo
(ie ldquono rootrdquo)
50) The other Gospel accounts indicate the root wasnrsquot formed ldquoinrdquo the individual (Matt
1321 Mark 417)
51) A root is a metaphor for sound doctrine residing in the soul of the believer
52) As a plantrsquos root is key to continued growth so sound doctrine in the soul is essential
for proper growth in the believer
53) Bible doctrine provides the necessary spiritual nutrients to be healthy and strong in
the CWL (Deut 83 Matt 44)
54) A lack of Bible doctrine results in an inherently weak condition
55) Also without it ldquoin a time of temptationrdquo the believer will ldquofall awayrdquo
56) The word translated ldquotemptationrdquo refers to an enticement to sin but may also refer
generally to hardship or testing in the life of the believer (peirasmoj peirasmos-
James 12 2 Peter 29)
57) This time is described as a period of ldquoaffliction and persecutionrdquo in Matthew and
Mark (Matt 1317 Mark 417)
58) Note that the affliction and persecution arises ldquobecause of the wordrdquo
59) The believer is depicted as coming under distress and oppression because of his faith
60) The end result for he believer that is not rooted by Bible doctrine is spiritual
capitulation
61) Here such a believer is said to ldquofall awayrdquo which carries the nuance of switching
onersquos allegiance in revolt (avfisthmi aphistemi- 1 Tim 41 Heb 312)
Luke 8
413
62) This one no longer follows Godrsquos directive will but their own will by practicing the
ldquodoing what is right in his own eyesrdquo ethos
63) The next soil type is the thorn or weed filled soil
64) The seed which fell among the thorns germinated and grew (Luke 87)
65) This represents those who heard and accepted the Gospel as in the case of the rocky
soil
66) This believer grows and gains some spiritual momentum
67) The implication is that initially the soil was fertile and that the plant developed a root
system unlike the seed in the rocky soil
68) We may then presume that this believer following saving faith was rooted in some
knowledge of Bible doctrine
69) Further the plant that grew in this soil is portrayed as having a greater longevity than
the one that sprouted up on the rocky soil
70) In the rocky soil the spiritual progress made by the believer is only temporary
ultimately due to two primary factors
a) The deficiency of sound doctrine in the soul (ie a lack of spiritual nutrition)
b) The unwillingness to utilize spiritual armor (Rom 1312 Eph 610ff)
71) However the phrase ldquoas they go on their wayrdquo suggests a longer period of spiritual
momentum even including a believerrsquos entire ph 2
72) Although this believer has some initial spiritual momentum the soil was fertile and
the seed grew other factors sprout up that compromise the productivity of the plant
73) An environment that would promote optimum long term plant growth and
productivity is not maintained
74) Note that thorns ldquogrew up withrdquo the plant (sumfuw sumphuo- to grow together in
Luke 87)
75) Clearly this is an undesirable situation as thorns or weeds if not eradicated are
typically invasive and will eventually choke out the plant
76) Such is the case in this soil type where the thorns are not pulled out and left to
flourish
77) The ldquothornsrdquo represent various unmaintained OSN issues in the life of the believer
(akanqa akantha)
78) Eventually these thorns choke out the productivity and spiritual momentum of the
believer
79) Bear in mind it is the believer that fails to control the OSN and instead indulges the
flesh (similar to pre-salvation modus vivendi ndash Eph 23 cf Rom 1314)
80) The verb ldquochokedrdquo is to restrict the growth or well-being of something by pressure
(sumpnigw sumpnigo)
Luke 8
414
81) Here the thorns that choke the believer are referred to as ldquoworries riches and the
pleasures of this liferdquo
82) Our term translated ldquoliferdquo refers to physical life and the various activities associated
with it (ie ph 2 manner of living bioj bios- 1 Tim 22 2 Tim 24)
83) The first thorn Jesus refers to are ldquoworriesrdquo of this life
84) The plural noun ldquoworriesrdquo refers to concerns or worries (merimna merimna)
85) Depending on the context the term may connote care or concern for a legitimate
object (eg Paul for those in his canon- 2 Cor 1128 cf Timothyrsquos concern for the
Philippians with verb- Phil 220 merimnaw merimnao- to care for to be concerned )
86) However in our verse merimna pertains to sinful worry fear and anxiety that
smother the believer in this earthly life
87) In Matthew and Mark this thorn is referred to as ldquothe worries of this worldrdquo (Matt
1322 Mark 419)
a) ldquoWorriesrdquo is merimna as in our verse
b) The noun translated ldquoworldrdquo pertains to a segment of time or age (aivwn aion)
c) The phrase ldquothe worries of this worldrdquo is better translated ldquothe worries of the
present agerdquo
d) As a general principle every age or period has its own worries and concerns based
on different variables
e) Yet the general concern of living out onersquos life in the world is common to all
88) All believers have concerns that relate to our ph 2
89) Some involve a legitimate need but the believer is unwilling to have confidence in
God and faith rest the situation (eg living grace)
90) Yet other concerns and worries are illegitimate and stirred up by the OSN (eg loss
of position ad status- John 1242-43 death- Psa 234 cf Acts 754-58)
91) In any case the worry and anxiety is invasive
92) The believer succumbs to feelings of apprehension or distress
93) As growing believers we are not to be anxious for anything (Phil 46 cf Isa 354)
94) Focus on today in making the appropriate applications in the AC not on what may or
may not happen in the future (Matt 634 cf Mark 1311)
95) In addition to choking our spiritual momentum being consumed with the worries of
this life will sap a believerrsquos happiness and spiritual vigilance (Prov 1225 Luke
2134)
96) The correct approach in dealing with various ldquoworriesrdquo begins with trusting God and
applying His word to the situation (1 Peter 57 cf Psa 625-8 9419 Isa 4110 2
Cor 19)
97) Faith rest is imperative (Heb 116)
Luke 8
415
98) The worries or concerns that may stifle a believerrsquos spiritual progress are
innumerable Some include
a) Concern for self (James 314-16)
b) Business interests career (James 413-17)
c) Family (Matt 1037)
d) Grief (Ruth 11-18)
e) Love for the world (2 Tim 410 1 John 215-16)
f) Relationships not in accordance with Bible doctrine (James 44 cf 1 Kings 111-8
Neh 1323-27)
g) The past (Ex 163 2 Peter 220-22)
h) ldquoAnythingrdquo that inhibits learning sound doctrine (Luke 1038-42)
99) We are to take active steps to ldquoweed outrdquo any anxiety or illegitimate concern in the
CWL
100) The longer this weed is allowed to grow the harder it becomes to control it
101) The 2nd
thorn cited by Jesus is ldquorichesrdquo
102) ldquoRichesrdquo refers to the material wealth of the cosmos (ploutoj ploutos- Rev
1817)
103) This is in contrast to the Divine ldquorichesrdquo that God bestows on the believer in time
(cf Rom 1133 Phil 419 Heb 1126)
104) Simply possessing ldquorichesrdquo isnrsquot an issue per say for the believer
105) Indeed some great believers were very wealthy (2 Chron 111-12 2 Chron 922
3227-29 Job 4210)
106) Scripture directs specific applications for the wealth however the issue relates to
the believerrsquos attitude towards the acquisition of wealth and prosperity (1 Tim 617-
19)
107) The pursuit of riches is foolhardy and inevitably disrupts spiritual momentum (1
Tim 69-10)
108) We are enjoined to flee from the desire for riches and instead pursue that which
conforms to Godrsquos directive will (1 Tim 611)
109) The believer is to vigilantly guard against greed in any form (Luke 1215 1613
Eph 53)
110) In the other synoptic Gospelrsquos our term ldquorichesrdquo is expanded upon being referred
to as ldquothe deceitfulness of richesrdquo (Matt 1322 Mark 419)
111) The deception occurs when the believer is seduced into thinking that his happiness
and security in life is dependent upon riches
112) Despite this prevailing attitude towards wealth in the world the believer must
reject it (Psa 234-5 Prov 2724)
Luke 8
416
113) Whether rich or poor we must be content with Godrsquos provisions in life (Luke
314 Phil 411 Heb 135)
114) Happiness and security in this life are the result of obedience to God and
consistent orientation to His plan (Psa 11914 Prov 1811 2918 Rom 1417
1513)
115) The third thorn in the life of the believer is related to the ldquopleasuresrdquo of this life
116) ldquoPleasuresrdquo pertains to engaging in activities which are pleasurable or produce
enjoyment (h`donh hedone)
117) The experience of pleasure is not necessarily an issue in the CWL
118) One may experience pleasure by riding a bike viewing different types of beauty in
Godrsquos creation listening to a symphonic master piece watching a movie and so forth
without transgressing Godrsquos standards
119) Similarly to ldquorichesrdquo it is the pursuit of or devotion to experiencing pleasure that
compromises the believer
120) Some develop a hardcore dedication to hedonism in a variety of areas in which
they are lovers of pleasure rather than lovers of God (cf 2 Tim 34 Titus 33)
121) The pursuit of pleasure is ultimately an unfulfilling endeavor for the believer
(Eccl 21-11)
122) Even acceptable sources of pleasure can become a serious problem if they are
pursued at the expense of Bible doctrine (ie if one neglects Heb 1025)
123) The three thorns have a conspicuous commonality each stifles the believerrsquos
spiritual vitality
124) The believer that negligently allows these thorns to continue to grow is said ldquoto
bring no fruit to maturityrdquo
125) Itrsquos important to recognize that Jesus isnrsquot indicating that the plant was never
productive but rather it became unproductive
126) The other synoptic gospels affirm this point saying of the plant ldquohellipit becomes
unfruitfulrdquo (Matt 1322 Mark 419)
127) The verb translated ldquobecomesrdquo indicates a change of condition the plant turns out
to be something it had not been previouslyhellipunfruitful (ginomai ginomai)
128) The end result of allowing weeds to flourish and choking out the plant is the
curtailment of fruit production
129) Here ldquofruitrdquo represents the application of Bible doctrine by the believer in
accordance with Godrsquos directive will
130) This is analogous to the believer that allows the ldquothornsrdquo of worry riches and
pleasure to run rampant in his ph 2
131) The inevitable result is the curtailment of good works or divine good production
Luke 8
417
132) Such a believer may seemingly appear to be ok but the scarcity of good works or
application points to spiritual compromise (quantity and quality are important- 2 Cor
510)
133) In a sense the believer becomes a prolific producer not of good works but thorns
or that which is worthless (Heb 64-8)
134) The believer ought to have zeal to be fruitful and be ready for every opportunity to
make an application (Titus 31 8 14)
135) The fourth and final soil type is referred to as ldquothe good soilrdquo which stresses the
fertility of the soil
136) Each of the previous three soil types was deficient to varying degrees but this soil
is different
137) It possesses all the essential characteristics to grow robust productive plants (v
8)
138) The good soil represents the believer who initially heard and understood the
word which portrays saving faith or acceptance of the Gospel (Matt 1323 Mark
420)
a) Matt 1323 ldquounderstandrdquo- sunihmi suniemi- to understand to comprehend
clearly
b) Mark 420 ldquoacceptrdquo- paradecomai paradechomai- to accept to acknowledge
something to be correct
139) The manner in which this type of believer heard the word is significant
140) The word was heard the word ldquoin an honest and good heartrdquo
141) The words translated ldquohonest and goodrdquo can be synonymous (kaloj kalos good
avgaqoj agathos good)
142) Here when used in tandem it refers to that which is of high quality good and
praiseworthy
143) In various Greco-Roman writings when kalos was used with agathos as we have
in our verse it was used to describe an exceptional citizen
144) Luke uses terms that would be readily understood by a Gentile audience
145) ldquoHonest and goodrdquo in our verse refers to the believerrsquos intellectual honesty and
readiness to apply the word
146) ldquoThe wordrdquo exceeds the Gospel and now encompasses ph 2 sound doctrine
147) In regard to ldquothe wordrdquo the ldquoexceptionalrdquo believer is said to ldquohold it fastrdquo
148) ldquoHold fastrdquo means to faithfully adhere to the word (katecw katecho)
149) The form of the Greek verb reveals that the believer continues to hold fast to the
word
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
407
18) Also the term is used in the NT in reference to divine revelation which had been
previously unrevealed and was therefore unknown (cf Paulrsquos use of musterion-Col
126-27)
a) ldquoHiddenrdquo refers to the act whereby God conceals His Divine viewpoint from
various segments of mankind (avpokruptw apokrupto- Luke 1021 1 Cor 27
Eph 39)
b) ldquoAgesrdquo refers to different periods of history or from the Divine viewpoint
different dispensations (aivwn- aion cf Mark 1030 Eph 121)
c) ldquoGenerationsrdquo in this context specifies various peoples living at the same time
within a dispensation (genea- genea Phil 215)
d) Ergo the ldquomysteryrdquo was completely concealed by God from every individual in
every previous dispensation
e) The person and work of Christ was not a mystery to previous dispensations
f) However the fact that He would be the founder and head of the Church had been
mystery which had been hidden from previous dispensations (cf Matt 1618
Col118)
g) The mystery which has been revealed is the Church and related doctrines with
Christ as the head or founder
19) ldquoMysteriesrdquo is adopted by Jesus to refer to various elements of the plan of God that
were previously unknown but now would be revealed to His disciples
20) In keeping with the origin of musterion the disciples of Jesus were divine initiates
into the plan of God
21) Jesus makes a sharp distinction between His disciples and those He refers to as ldquothe
restrdquo
22) ldquoThe restrdquo comprises those that are unbelievers who have no affinity for the Messiah
or the plan of God (-V)
23) Their disinterest in the kingdom of God is manifested by their disinterest in
understanding the parables taught by Jesus
24) They didnrsquot seek the meaning therefore Godrsquos plan was obscured to them
25) Put another way they didnrsquot seek therefore they didnrsquot find
26) The contrast between the groups His disciples and ldquothe restrdquo is really between those
who have knowledge and those who lack knowledge
27) One makes the most of the opportunity that God presents and seeks Him while the
other squanders the opportunity (cf Luke 1229-31 And do not seek what you shall
eat and what you shall drink and do not keep worrying 30 For all these things the
nations of the world eagerly seek but your Father knows that you need these things 31
But seek for His kingdom and these things shall be added to you)
Luke 8
408
28) Jesus reveals the consequences of the latter groups disinterest in the ldquokingdom of
Godrdquo saying ldquohellipin order that seeing they may not see and hearing they may not
understandrdquo
29) On this occasion Jesus quotes the prophet Isaiah (Isa 69 cf Matt 1314 Mark 412)
30) ldquoIn order thatrdquo in this verse primarily communicates a result
31) Despite being able to see Jesus and hear His teaching a real understanding and
comprehension eluded ldquothe restrdquo
32) This was the result of strictly listening to parables without clarification
33) As a result of ndashV their spiritual perception or comprehension regarding the plan of
God was blunted
34) However the clause also suggests divine purpose in the use of parables Namely to
defy the understanding of those who disregard God
35) In this sense God will obscure His plan from those who like ldquothe restrdquo reject it (Deut
294 Isa 610 4418 John 1240 Rom 118)
36) The parables taught by Jesus were an invitation to enlightenment that was rebuffed
by most
Luke 8
409
Luke 811-15 Now the parable is this the seed is the word of God 12
And those beside
the road are those who have heard then the devil comes and takes away the word from
their heart so that they may not believe and be saved 13
And those on the rocky soil are
those who when they hear receive the word with joy and these have no firm root they
believe for a while and in time of temptation fall away 14
And the seed which fell
among the thorns these are the ones who have heard and as they go on their way they
are choked with worries and riches and pleasures of this life and bring no fruit to
maturity 15
And the seed in the good soil these are the ones who have heard the word in
an honest and good heart and continue holding it fast and continue bearing fruit with
perseverance
Analysis of vv 11-15
1) Jesus provides an explanation of the parable of the sower
2) In Mark He stresses the importance of understanding this parable as it was
foundational to the correct understanding of other parables (Mark 413)
3) He provides a step by step interpretation of the salient elements Namely the seed and
the different types of soil
4) The seed that was sown is identified as ldquothe word of Godrdquo
5) ldquoThe word of Godrdquo specifically refers to the Gospel it is the seed that will potentially
germinate and flourish in the life of individual that hears it (Acts 431 67 Col 15-
6)
6) However ldquothe sowerrdquo isnrsquot identified in this interpretation
7) Itrsquos evident that ldquothe sowerrdquo is one who ldquosows the word of Godrdquo (cf Mark 414)
8) The act of sowing on the part of the sower is representative of the communication of
the word of God
9) There are various sowers of Godrsquos word the Gospel
a) Ultimately God is the sower of His word (Isa 5510-11)
b) In our context Jesus disseminated the Gospel to the multitudes (Luke 418 722
201)
c) Any believer that proclaims the Gospel (Luke 96 Acts 835 2 Tim 45 1 Peter
315)
10) Although there may be a variety of sowers the seed or ldquoword of Godrdquo remains
constant throughout the parable in vv 5-8 and its interpretation in our verses
11) The seed in the parable is depicted as falling on four different soil types ranging from
hard pan to very fertile soil
12) The different soil types primarily represent different volitional responses to the
Gospel by those who hear it
Luke 8
410
13) Additionally the germination of the seed in three of the soil types alludes to varying
degrees of spiritual momentum after an individual accepts the Gospel
14) The compacted lifeless soil beside the road that the seed was unable to penetrate is
identified here as ldquothose who have heardrdquo
15) ldquoThose who have heardrdquo are those who are presented the Gospel and decide to reject
it (-V to the Gospel)
16) The fallout of the decision to reject the Gospel is demonic interference
17) This was represented in the parable through the seed being ldquotrampled under footrdquo and
being consumed by the birds of the airrdquo
18) The plural ldquobirdsrdquo represents Satan and his demonic forces (cf Rev 182)
19) Following the rejection ldquothe devil comes and takes away the word from their heart
so that they may not believe and be savedrdquo
20) ldquoThe devilrdquo is a title for Satan and means ldquothe slandererrdquo (o` diaboloj ho diabolos)
21) He is referred to as ldquothe evil onerdquo and ldquoSatanrdquo respectively in Matthew and Mark
(Matt 1319 Mark 415)
a) ldquoThe evil onerdquo points to his complete moral worthlessness coupled with
maliciousness (o` ponhroj ho poneros- John 1715)
b) ldquoSatanrdquo means ldquoAdversaryrdquo an apt title for the enemy of God and believers
(Satan Satan- 1 Thess 218)
22) He is unrelenting in his opposition to God and His word
23) Here the devil is said to ldquotake away the word from their heartrdquo with the result that
they do not believe the Gospel
24) It is absolutely critical to understand that there is a sequence in view
25) First the Gospel was heard secondly it was summarily rejected by the individual
26) Finally Satan intervenes and blinds the mind of the one who rejects the Gospel (2
Cor 43-4)
27) The process of blinding is described here as ldquotaking away the word from their heartrdquo
28) This cannot occur apart from the rejection of the Gospel by an individual
29) In the workings of the AC God allows members of the human race to decide whether
or not to accept His plan of salvation the Gospel
30) Therefore the devil cannot frustrate anyone from believing the Gospel apart from
their own reticence to accept it
31) The majority of mankind will fail this test of volition these demonstrate -V (Matt
2214)
32) Many are determined to follow their own course in life and have little if any interest
in the plan of God and their inherent need for salvation
Luke 8
411
33) These types persist in ndashV in opposition to Godrsquos plan regardless of what is shown by
whom or in what manner it is presented to them (John 1711-12 cf Luke 613ff-
Judas was present)
34) The -V of an individual at Gospel hearing is essentially an open invitation for satanic
influence
35) In v 13 the seeds that fell on rocky soil represent those who hear and ldquoreceive the
word with joyrdquo
36) Unlike the seed in the compacted soil this seed germinates and begins the process of
new growth
37) Our term ldquoreceiverdquo indicates acceptance with an added nuance of welcoming the
Gospel (decomai dechomai)
38) In their accounts Matthew and Mark use the term ldquoreceiverdquo which means to accept as
true (lambanw lambano)
39) Although different verbs both point to belief in the Gospel
40) Moreover the acceptance is immediate and joyful
41) The germination of the seed portrays a new life in this case spiritual life (cf John 33
Titus 35 1 Peter 13)
42) ldquoJoyrdquo is the experience of happiness or gladness and in this context when one enters
into the plan of God (cara chara- 1 Thess 16)
43) There are of course a great number of reasons to be joyful in regards to accepting the
Gospel
44) Those who accept the Gospel realize the forgiveness of sins and gain eternal life (1
John 212 25 511)
45) God the Holy Spirit plays a pivotal role in the ldquogerminationrdquo process of the Gospel
a) He convicts man regarding sin and the need for a Savior (John 1526 168-9)
b) There are individuals that resist the Holy Spirit and reject the Gospel as seen with
seed that falls by the road (Acts 751 cf Acts 185-6)
c) Once a person accepts the witness of the Holy Spirit regarding Jesus Christ the
Holy Spirit has a number of different ministries that continue to play an essential
role in his spiritual maturation (eg permanent indwelling John 1417 that is the
Spirit of truth whom the world cannot receive because it does not behold Him or
know Him but you know Him because He abides with you and will be in you
instruction in sound doctrine 1 Corinthians 212 Now we have received not the
spirit of the world but the Spirit who is from God that we might know the things
freely given to us by God resisting the influence of the OSN through His filling
Galatians 516-17 But I say walk by the Spirit and you will not carry out the
desire of the flesh 17
For the flesh sets its desire against the Spirit and the Spirit
Luke 8
412
against the flesh for these are in opposition to one another so that you may not do
the things that you please Ephesians 518 And do not get drunk with wine for
that is dissipation but be filled with the Spirit)
46) Saving faith enables one to utilize a myriad of spiritual resources (eg prayer -
Philippians 46-7 Be anxious for nothing but in everything by prayer and
supplication with thanksgiving let your requests be made known to God 7 And the
peace of God which surpasses all comprehension shall guard your hearts and your
minds in Christ Jesus the realm of sound doctrine ndash 1 Timothy 46 In pointing out
these things to the brethren you will be a good servant of Christ Jesus constantly
nourished on the words of the faith and of the sound doctrine which you have been
following the local church ndash 1 Tim 315 strengthening via Holy Spirit ndash Eph 316
etc)
47) Despite the joyful acceptance of the Gospel and all the benefits conferred to the
believer the happiness is only temporary and short-lived
48) This is indicated by the phrase ldquofor a timerdquo which points to a limited time
49) The spiritual growth of the believer is severely limited due to an ldquoundeveloped rootrdquo
(ie ldquono rootrdquo)
50) The other Gospel accounts indicate the root wasnrsquot formed ldquoinrdquo the individual (Matt
1321 Mark 417)
51) A root is a metaphor for sound doctrine residing in the soul of the believer
52) As a plantrsquos root is key to continued growth so sound doctrine in the soul is essential
for proper growth in the believer
53) Bible doctrine provides the necessary spiritual nutrients to be healthy and strong in
the CWL (Deut 83 Matt 44)
54) A lack of Bible doctrine results in an inherently weak condition
55) Also without it ldquoin a time of temptationrdquo the believer will ldquofall awayrdquo
56) The word translated ldquotemptationrdquo refers to an enticement to sin but may also refer
generally to hardship or testing in the life of the believer (peirasmoj peirasmos-
James 12 2 Peter 29)
57) This time is described as a period of ldquoaffliction and persecutionrdquo in Matthew and
Mark (Matt 1317 Mark 417)
58) Note that the affliction and persecution arises ldquobecause of the wordrdquo
59) The believer is depicted as coming under distress and oppression because of his faith
60) The end result for he believer that is not rooted by Bible doctrine is spiritual
capitulation
61) Here such a believer is said to ldquofall awayrdquo which carries the nuance of switching
onersquos allegiance in revolt (avfisthmi aphistemi- 1 Tim 41 Heb 312)
Luke 8
413
62) This one no longer follows Godrsquos directive will but their own will by practicing the
ldquodoing what is right in his own eyesrdquo ethos
63) The next soil type is the thorn or weed filled soil
64) The seed which fell among the thorns germinated and grew (Luke 87)
65) This represents those who heard and accepted the Gospel as in the case of the rocky
soil
66) This believer grows and gains some spiritual momentum
67) The implication is that initially the soil was fertile and that the plant developed a root
system unlike the seed in the rocky soil
68) We may then presume that this believer following saving faith was rooted in some
knowledge of Bible doctrine
69) Further the plant that grew in this soil is portrayed as having a greater longevity than
the one that sprouted up on the rocky soil
70) In the rocky soil the spiritual progress made by the believer is only temporary
ultimately due to two primary factors
a) The deficiency of sound doctrine in the soul (ie a lack of spiritual nutrition)
b) The unwillingness to utilize spiritual armor (Rom 1312 Eph 610ff)
71) However the phrase ldquoas they go on their wayrdquo suggests a longer period of spiritual
momentum even including a believerrsquos entire ph 2
72) Although this believer has some initial spiritual momentum the soil was fertile and
the seed grew other factors sprout up that compromise the productivity of the plant
73) An environment that would promote optimum long term plant growth and
productivity is not maintained
74) Note that thorns ldquogrew up withrdquo the plant (sumfuw sumphuo- to grow together in
Luke 87)
75) Clearly this is an undesirable situation as thorns or weeds if not eradicated are
typically invasive and will eventually choke out the plant
76) Such is the case in this soil type where the thorns are not pulled out and left to
flourish
77) The ldquothornsrdquo represent various unmaintained OSN issues in the life of the believer
(akanqa akantha)
78) Eventually these thorns choke out the productivity and spiritual momentum of the
believer
79) Bear in mind it is the believer that fails to control the OSN and instead indulges the
flesh (similar to pre-salvation modus vivendi ndash Eph 23 cf Rom 1314)
80) The verb ldquochokedrdquo is to restrict the growth or well-being of something by pressure
(sumpnigw sumpnigo)
Luke 8
414
81) Here the thorns that choke the believer are referred to as ldquoworries riches and the
pleasures of this liferdquo
82) Our term translated ldquoliferdquo refers to physical life and the various activities associated
with it (ie ph 2 manner of living bioj bios- 1 Tim 22 2 Tim 24)
83) The first thorn Jesus refers to are ldquoworriesrdquo of this life
84) The plural noun ldquoworriesrdquo refers to concerns or worries (merimna merimna)
85) Depending on the context the term may connote care or concern for a legitimate
object (eg Paul for those in his canon- 2 Cor 1128 cf Timothyrsquos concern for the
Philippians with verb- Phil 220 merimnaw merimnao- to care for to be concerned )
86) However in our verse merimna pertains to sinful worry fear and anxiety that
smother the believer in this earthly life
87) In Matthew and Mark this thorn is referred to as ldquothe worries of this worldrdquo (Matt
1322 Mark 419)
a) ldquoWorriesrdquo is merimna as in our verse
b) The noun translated ldquoworldrdquo pertains to a segment of time or age (aivwn aion)
c) The phrase ldquothe worries of this worldrdquo is better translated ldquothe worries of the
present agerdquo
d) As a general principle every age or period has its own worries and concerns based
on different variables
e) Yet the general concern of living out onersquos life in the world is common to all
88) All believers have concerns that relate to our ph 2
89) Some involve a legitimate need but the believer is unwilling to have confidence in
God and faith rest the situation (eg living grace)
90) Yet other concerns and worries are illegitimate and stirred up by the OSN (eg loss
of position ad status- John 1242-43 death- Psa 234 cf Acts 754-58)
91) In any case the worry and anxiety is invasive
92) The believer succumbs to feelings of apprehension or distress
93) As growing believers we are not to be anxious for anything (Phil 46 cf Isa 354)
94) Focus on today in making the appropriate applications in the AC not on what may or
may not happen in the future (Matt 634 cf Mark 1311)
95) In addition to choking our spiritual momentum being consumed with the worries of
this life will sap a believerrsquos happiness and spiritual vigilance (Prov 1225 Luke
2134)
96) The correct approach in dealing with various ldquoworriesrdquo begins with trusting God and
applying His word to the situation (1 Peter 57 cf Psa 625-8 9419 Isa 4110 2
Cor 19)
97) Faith rest is imperative (Heb 116)
Luke 8
415
98) The worries or concerns that may stifle a believerrsquos spiritual progress are
innumerable Some include
a) Concern for self (James 314-16)
b) Business interests career (James 413-17)
c) Family (Matt 1037)
d) Grief (Ruth 11-18)
e) Love for the world (2 Tim 410 1 John 215-16)
f) Relationships not in accordance with Bible doctrine (James 44 cf 1 Kings 111-8
Neh 1323-27)
g) The past (Ex 163 2 Peter 220-22)
h) ldquoAnythingrdquo that inhibits learning sound doctrine (Luke 1038-42)
99) We are to take active steps to ldquoweed outrdquo any anxiety or illegitimate concern in the
CWL
100) The longer this weed is allowed to grow the harder it becomes to control it
101) The 2nd
thorn cited by Jesus is ldquorichesrdquo
102) ldquoRichesrdquo refers to the material wealth of the cosmos (ploutoj ploutos- Rev
1817)
103) This is in contrast to the Divine ldquorichesrdquo that God bestows on the believer in time
(cf Rom 1133 Phil 419 Heb 1126)
104) Simply possessing ldquorichesrdquo isnrsquot an issue per say for the believer
105) Indeed some great believers were very wealthy (2 Chron 111-12 2 Chron 922
3227-29 Job 4210)
106) Scripture directs specific applications for the wealth however the issue relates to
the believerrsquos attitude towards the acquisition of wealth and prosperity (1 Tim 617-
19)
107) The pursuit of riches is foolhardy and inevitably disrupts spiritual momentum (1
Tim 69-10)
108) We are enjoined to flee from the desire for riches and instead pursue that which
conforms to Godrsquos directive will (1 Tim 611)
109) The believer is to vigilantly guard against greed in any form (Luke 1215 1613
Eph 53)
110) In the other synoptic Gospelrsquos our term ldquorichesrdquo is expanded upon being referred
to as ldquothe deceitfulness of richesrdquo (Matt 1322 Mark 419)
111) The deception occurs when the believer is seduced into thinking that his happiness
and security in life is dependent upon riches
112) Despite this prevailing attitude towards wealth in the world the believer must
reject it (Psa 234-5 Prov 2724)
Luke 8
416
113) Whether rich or poor we must be content with Godrsquos provisions in life (Luke
314 Phil 411 Heb 135)
114) Happiness and security in this life are the result of obedience to God and
consistent orientation to His plan (Psa 11914 Prov 1811 2918 Rom 1417
1513)
115) The third thorn in the life of the believer is related to the ldquopleasuresrdquo of this life
116) ldquoPleasuresrdquo pertains to engaging in activities which are pleasurable or produce
enjoyment (h`donh hedone)
117) The experience of pleasure is not necessarily an issue in the CWL
118) One may experience pleasure by riding a bike viewing different types of beauty in
Godrsquos creation listening to a symphonic master piece watching a movie and so forth
without transgressing Godrsquos standards
119) Similarly to ldquorichesrdquo it is the pursuit of or devotion to experiencing pleasure that
compromises the believer
120) Some develop a hardcore dedication to hedonism in a variety of areas in which
they are lovers of pleasure rather than lovers of God (cf 2 Tim 34 Titus 33)
121) The pursuit of pleasure is ultimately an unfulfilling endeavor for the believer
(Eccl 21-11)
122) Even acceptable sources of pleasure can become a serious problem if they are
pursued at the expense of Bible doctrine (ie if one neglects Heb 1025)
123) The three thorns have a conspicuous commonality each stifles the believerrsquos
spiritual vitality
124) The believer that negligently allows these thorns to continue to grow is said ldquoto
bring no fruit to maturityrdquo
125) Itrsquos important to recognize that Jesus isnrsquot indicating that the plant was never
productive but rather it became unproductive
126) The other synoptic gospels affirm this point saying of the plant ldquohellipit becomes
unfruitfulrdquo (Matt 1322 Mark 419)
127) The verb translated ldquobecomesrdquo indicates a change of condition the plant turns out
to be something it had not been previouslyhellipunfruitful (ginomai ginomai)
128) The end result of allowing weeds to flourish and choking out the plant is the
curtailment of fruit production
129) Here ldquofruitrdquo represents the application of Bible doctrine by the believer in
accordance with Godrsquos directive will
130) This is analogous to the believer that allows the ldquothornsrdquo of worry riches and
pleasure to run rampant in his ph 2
131) The inevitable result is the curtailment of good works or divine good production
Luke 8
417
132) Such a believer may seemingly appear to be ok but the scarcity of good works or
application points to spiritual compromise (quantity and quality are important- 2 Cor
510)
133) In a sense the believer becomes a prolific producer not of good works but thorns
or that which is worthless (Heb 64-8)
134) The believer ought to have zeal to be fruitful and be ready for every opportunity to
make an application (Titus 31 8 14)
135) The fourth and final soil type is referred to as ldquothe good soilrdquo which stresses the
fertility of the soil
136) Each of the previous three soil types was deficient to varying degrees but this soil
is different
137) It possesses all the essential characteristics to grow robust productive plants (v
8)
138) The good soil represents the believer who initially heard and understood the
word which portrays saving faith or acceptance of the Gospel (Matt 1323 Mark
420)
a) Matt 1323 ldquounderstandrdquo- sunihmi suniemi- to understand to comprehend
clearly
b) Mark 420 ldquoacceptrdquo- paradecomai paradechomai- to accept to acknowledge
something to be correct
139) The manner in which this type of believer heard the word is significant
140) The word was heard the word ldquoin an honest and good heartrdquo
141) The words translated ldquohonest and goodrdquo can be synonymous (kaloj kalos good
avgaqoj agathos good)
142) Here when used in tandem it refers to that which is of high quality good and
praiseworthy
143) In various Greco-Roman writings when kalos was used with agathos as we have
in our verse it was used to describe an exceptional citizen
144) Luke uses terms that would be readily understood by a Gentile audience
145) ldquoHonest and goodrdquo in our verse refers to the believerrsquos intellectual honesty and
readiness to apply the word
146) ldquoThe wordrdquo exceeds the Gospel and now encompasses ph 2 sound doctrine
147) In regard to ldquothe wordrdquo the ldquoexceptionalrdquo believer is said to ldquohold it fastrdquo
148) ldquoHold fastrdquo means to faithfully adhere to the word (katecw katecho)
149) The form of the Greek verb reveals that the believer continues to hold fast to the
word
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
408
28) Jesus reveals the consequences of the latter groups disinterest in the ldquokingdom of
Godrdquo saying ldquohellipin order that seeing they may not see and hearing they may not
understandrdquo
29) On this occasion Jesus quotes the prophet Isaiah (Isa 69 cf Matt 1314 Mark 412)
30) ldquoIn order thatrdquo in this verse primarily communicates a result
31) Despite being able to see Jesus and hear His teaching a real understanding and
comprehension eluded ldquothe restrdquo
32) This was the result of strictly listening to parables without clarification
33) As a result of ndashV their spiritual perception or comprehension regarding the plan of
God was blunted
34) However the clause also suggests divine purpose in the use of parables Namely to
defy the understanding of those who disregard God
35) In this sense God will obscure His plan from those who like ldquothe restrdquo reject it (Deut
294 Isa 610 4418 John 1240 Rom 118)
36) The parables taught by Jesus were an invitation to enlightenment that was rebuffed
by most
Luke 8
409
Luke 811-15 Now the parable is this the seed is the word of God 12
And those beside
the road are those who have heard then the devil comes and takes away the word from
their heart so that they may not believe and be saved 13
And those on the rocky soil are
those who when they hear receive the word with joy and these have no firm root they
believe for a while and in time of temptation fall away 14
And the seed which fell
among the thorns these are the ones who have heard and as they go on their way they
are choked with worries and riches and pleasures of this life and bring no fruit to
maturity 15
And the seed in the good soil these are the ones who have heard the word in
an honest and good heart and continue holding it fast and continue bearing fruit with
perseverance
Analysis of vv 11-15
1) Jesus provides an explanation of the parable of the sower
2) In Mark He stresses the importance of understanding this parable as it was
foundational to the correct understanding of other parables (Mark 413)
3) He provides a step by step interpretation of the salient elements Namely the seed and
the different types of soil
4) The seed that was sown is identified as ldquothe word of Godrdquo
5) ldquoThe word of Godrdquo specifically refers to the Gospel it is the seed that will potentially
germinate and flourish in the life of individual that hears it (Acts 431 67 Col 15-
6)
6) However ldquothe sowerrdquo isnrsquot identified in this interpretation
7) Itrsquos evident that ldquothe sowerrdquo is one who ldquosows the word of Godrdquo (cf Mark 414)
8) The act of sowing on the part of the sower is representative of the communication of
the word of God
9) There are various sowers of Godrsquos word the Gospel
a) Ultimately God is the sower of His word (Isa 5510-11)
b) In our context Jesus disseminated the Gospel to the multitudes (Luke 418 722
201)
c) Any believer that proclaims the Gospel (Luke 96 Acts 835 2 Tim 45 1 Peter
315)
10) Although there may be a variety of sowers the seed or ldquoword of Godrdquo remains
constant throughout the parable in vv 5-8 and its interpretation in our verses
11) The seed in the parable is depicted as falling on four different soil types ranging from
hard pan to very fertile soil
12) The different soil types primarily represent different volitional responses to the
Gospel by those who hear it
Luke 8
410
13) Additionally the germination of the seed in three of the soil types alludes to varying
degrees of spiritual momentum after an individual accepts the Gospel
14) The compacted lifeless soil beside the road that the seed was unable to penetrate is
identified here as ldquothose who have heardrdquo
15) ldquoThose who have heardrdquo are those who are presented the Gospel and decide to reject
it (-V to the Gospel)
16) The fallout of the decision to reject the Gospel is demonic interference
17) This was represented in the parable through the seed being ldquotrampled under footrdquo and
being consumed by the birds of the airrdquo
18) The plural ldquobirdsrdquo represents Satan and his demonic forces (cf Rev 182)
19) Following the rejection ldquothe devil comes and takes away the word from their heart
so that they may not believe and be savedrdquo
20) ldquoThe devilrdquo is a title for Satan and means ldquothe slandererrdquo (o` diaboloj ho diabolos)
21) He is referred to as ldquothe evil onerdquo and ldquoSatanrdquo respectively in Matthew and Mark
(Matt 1319 Mark 415)
a) ldquoThe evil onerdquo points to his complete moral worthlessness coupled with
maliciousness (o` ponhroj ho poneros- John 1715)
b) ldquoSatanrdquo means ldquoAdversaryrdquo an apt title for the enemy of God and believers
(Satan Satan- 1 Thess 218)
22) He is unrelenting in his opposition to God and His word
23) Here the devil is said to ldquotake away the word from their heartrdquo with the result that
they do not believe the Gospel
24) It is absolutely critical to understand that there is a sequence in view
25) First the Gospel was heard secondly it was summarily rejected by the individual
26) Finally Satan intervenes and blinds the mind of the one who rejects the Gospel (2
Cor 43-4)
27) The process of blinding is described here as ldquotaking away the word from their heartrdquo
28) This cannot occur apart from the rejection of the Gospel by an individual
29) In the workings of the AC God allows members of the human race to decide whether
or not to accept His plan of salvation the Gospel
30) Therefore the devil cannot frustrate anyone from believing the Gospel apart from
their own reticence to accept it
31) The majority of mankind will fail this test of volition these demonstrate -V (Matt
2214)
32) Many are determined to follow their own course in life and have little if any interest
in the plan of God and their inherent need for salvation
Luke 8
411
33) These types persist in ndashV in opposition to Godrsquos plan regardless of what is shown by
whom or in what manner it is presented to them (John 1711-12 cf Luke 613ff-
Judas was present)
34) The -V of an individual at Gospel hearing is essentially an open invitation for satanic
influence
35) In v 13 the seeds that fell on rocky soil represent those who hear and ldquoreceive the
word with joyrdquo
36) Unlike the seed in the compacted soil this seed germinates and begins the process of
new growth
37) Our term ldquoreceiverdquo indicates acceptance with an added nuance of welcoming the
Gospel (decomai dechomai)
38) In their accounts Matthew and Mark use the term ldquoreceiverdquo which means to accept as
true (lambanw lambano)
39) Although different verbs both point to belief in the Gospel
40) Moreover the acceptance is immediate and joyful
41) The germination of the seed portrays a new life in this case spiritual life (cf John 33
Titus 35 1 Peter 13)
42) ldquoJoyrdquo is the experience of happiness or gladness and in this context when one enters
into the plan of God (cara chara- 1 Thess 16)
43) There are of course a great number of reasons to be joyful in regards to accepting the
Gospel
44) Those who accept the Gospel realize the forgiveness of sins and gain eternal life (1
John 212 25 511)
45) God the Holy Spirit plays a pivotal role in the ldquogerminationrdquo process of the Gospel
a) He convicts man regarding sin and the need for a Savior (John 1526 168-9)
b) There are individuals that resist the Holy Spirit and reject the Gospel as seen with
seed that falls by the road (Acts 751 cf Acts 185-6)
c) Once a person accepts the witness of the Holy Spirit regarding Jesus Christ the
Holy Spirit has a number of different ministries that continue to play an essential
role in his spiritual maturation (eg permanent indwelling John 1417 that is the
Spirit of truth whom the world cannot receive because it does not behold Him or
know Him but you know Him because He abides with you and will be in you
instruction in sound doctrine 1 Corinthians 212 Now we have received not the
spirit of the world but the Spirit who is from God that we might know the things
freely given to us by God resisting the influence of the OSN through His filling
Galatians 516-17 But I say walk by the Spirit and you will not carry out the
desire of the flesh 17
For the flesh sets its desire against the Spirit and the Spirit
Luke 8
412
against the flesh for these are in opposition to one another so that you may not do
the things that you please Ephesians 518 And do not get drunk with wine for
that is dissipation but be filled with the Spirit)
46) Saving faith enables one to utilize a myriad of spiritual resources (eg prayer -
Philippians 46-7 Be anxious for nothing but in everything by prayer and
supplication with thanksgiving let your requests be made known to God 7 And the
peace of God which surpasses all comprehension shall guard your hearts and your
minds in Christ Jesus the realm of sound doctrine ndash 1 Timothy 46 In pointing out
these things to the brethren you will be a good servant of Christ Jesus constantly
nourished on the words of the faith and of the sound doctrine which you have been
following the local church ndash 1 Tim 315 strengthening via Holy Spirit ndash Eph 316
etc)
47) Despite the joyful acceptance of the Gospel and all the benefits conferred to the
believer the happiness is only temporary and short-lived
48) This is indicated by the phrase ldquofor a timerdquo which points to a limited time
49) The spiritual growth of the believer is severely limited due to an ldquoundeveloped rootrdquo
(ie ldquono rootrdquo)
50) The other Gospel accounts indicate the root wasnrsquot formed ldquoinrdquo the individual (Matt
1321 Mark 417)
51) A root is a metaphor for sound doctrine residing in the soul of the believer
52) As a plantrsquos root is key to continued growth so sound doctrine in the soul is essential
for proper growth in the believer
53) Bible doctrine provides the necessary spiritual nutrients to be healthy and strong in
the CWL (Deut 83 Matt 44)
54) A lack of Bible doctrine results in an inherently weak condition
55) Also without it ldquoin a time of temptationrdquo the believer will ldquofall awayrdquo
56) The word translated ldquotemptationrdquo refers to an enticement to sin but may also refer
generally to hardship or testing in the life of the believer (peirasmoj peirasmos-
James 12 2 Peter 29)
57) This time is described as a period of ldquoaffliction and persecutionrdquo in Matthew and
Mark (Matt 1317 Mark 417)
58) Note that the affliction and persecution arises ldquobecause of the wordrdquo
59) The believer is depicted as coming under distress and oppression because of his faith
60) The end result for he believer that is not rooted by Bible doctrine is spiritual
capitulation
61) Here such a believer is said to ldquofall awayrdquo which carries the nuance of switching
onersquos allegiance in revolt (avfisthmi aphistemi- 1 Tim 41 Heb 312)
Luke 8
413
62) This one no longer follows Godrsquos directive will but their own will by practicing the
ldquodoing what is right in his own eyesrdquo ethos
63) The next soil type is the thorn or weed filled soil
64) The seed which fell among the thorns germinated and grew (Luke 87)
65) This represents those who heard and accepted the Gospel as in the case of the rocky
soil
66) This believer grows and gains some spiritual momentum
67) The implication is that initially the soil was fertile and that the plant developed a root
system unlike the seed in the rocky soil
68) We may then presume that this believer following saving faith was rooted in some
knowledge of Bible doctrine
69) Further the plant that grew in this soil is portrayed as having a greater longevity than
the one that sprouted up on the rocky soil
70) In the rocky soil the spiritual progress made by the believer is only temporary
ultimately due to two primary factors
a) The deficiency of sound doctrine in the soul (ie a lack of spiritual nutrition)
b) The unwillingness to utilize spiritual armor (Rom 1312 Eph 610ff)
71) However the phrase ldquoas they go on their wayrdquo suggests a longer period of spiritual
momentum even including a believerrsquos entire ph 2
72) Although this believer has some initial spiritual momentum the soil was fertile and
the seed grew other factors sprout up that compromise the productivity of the plant
73) An environment that would promote optimum long term plant growth and
productivity is not maintained
74) Note that thorns ldquogrew up withrdquo the plant (sumfuw sumphuo- to grow together in
Luke 87)
75) Clearly this is an undesirable situation as thorns or weeds if not eradicated are
typically invasive and will eventually choke out the plant
76) Such is the case in this soil type where the thorns are not pulled out and left to
flourish
77) The ldquothornsrdquo represent various unmaintained OSN issues in the life of the believer
(akanqa akantha)
78) Eventually these thorns choke out the productivity and spiritual momentum of the
believer
79) Bear in mind it is the believer that fails to control the OSN and instead indulges the
flesh (similar to pre-salvation modus vivendi ndash Eph 23 cf Rom 1314)
80) The verb ldquochokedrdquo is to restrict the growth or well-being of something by pressure
(sumpnigw sumpnigo)
Luke 8
414
81) Here the thorns that choke the believer are referred to as ldquoworries riches and the
pleasures of this liferdquo
82) Our term translated ldquoliferdquo refers to physical life and the various activities associated
with it (ie ph 2 manner of living bioj bios- 1 Tim 22 2 Tim 24)
83) The first thorn Jesus refers to are ldquoworriesrdquo of this life
84) The plural noun ldquoworriesrdquo refers to concerns or worries (merimna merimna)
85) Depending on the context the term may connote care or concern for a legitimate
object (eg Paul for those in his canon- 2 Cor 1128 cf Timothyrsquos concern for the
Philippians with verb- Phil 220 merimnaw merimnao- to care for to be concerned )
86) However in our verse merimna pertains to sinful worry fear and anxiety that
smother the believer in this earthly life
87) In Matthew and Mark this thorn is referred to as ldquothe worries of this worldrdquo (Matt
1322 Mark 419)
a) ldquoWorriesrdquo is merimna as in our verse
b) The noun translated ldquoworldrdquo pertains to a segment of time or age (aivwn aion)
c) The phrase ldquothe worries of this worldrdquo is better translated ldquothe worries of the
present agerdquo
d) As a general principle every age or period has its own worries and concerns based
on different variables
e) Yet the general concern of living out onersquos life in the world is common to all
88) All believers have concerns that relate to our ph 2
89) Some involve a legitimate need but the believer is unwilling to have confidence in
God and faith rest the situation (eg living grace)
90) Yet other concerns and worries are illegitimate and stirred up by the OSN (eg loss
of position ad status- John 1242-43 death- Psa 234 cf Acts 754-58)
91) In any case the worry and anxiety is invasive
92) The believer succumbs to feelings of apprehension or distress
93) As growing believers we are not to be anxious for anything (Phil 46 cf Isa 354)
94) Focus on today in making the appropriate applications in the AC not on what may or
may not happen in the future (Matt 634 cf Mark 1311)
95) In addition to choking our spiritual momentum being consumed with the worries of
this life will sap a believerrsquos happiness and spiritual vigilance (Prov 1225 Luke
2134)
96) The correct approach in dealing with various ldquoworriesrdquo begins with trusting God and
applying His word to the situation (1 Peter 57 cf Psa 625-8 9419 Isa 4110 2
Cor 19)
97) Faith rest is imperative (Heb 116)
Luke 8
415
98) The worries or concerns that may stifle a believerrsquos spiritual progress are
innumerable Some include
a) Concern for self (James 314-16)
b) Business interests career (James 413-17)
c) Family (Matt 1037)
d) Grief (Ruth 11-18)
e) Love for the world (2 Tim 410 1 John 215-16)
f) Relationships not in accordance with Bible doctrine (James 44 cf 1 Kings 111-8
Neh 1323-27)
g) The past (Ex 163 2 Peter 220-22)
h) ldquoAnythingrdquo that inhibits learning sound doctrine (Luke 1038-42)
99) We are to take active steps to ldquoweed outrdquo any anxiety or illegitimate concern in the
CWL
100) The longer this weed is allowed to grow the harder it becomes to control it
101) The 2nd
thorn cited by Jesus is ldquorichesrdquo
102) ldquoRichesrdquo refers to the material wealth of the cosmos (ploutoj ploutos- Rev
1817)
103) This is in contrast to the Divine ldquorichesrdquo that God bestows on the believer in time
(cf Rom 1133 Phil 419 Heb 1126)
104) Simply possessing ldquorichesrdquo isnrsquot an issue per say for the believer
105) Indeed some great believers were very wealthy (2 Chron 111-12 2 Chron 922
3227-29 Job 4210)
106) Scripture directs specific applications for the wealth however the issue relates to
the believerrsquos attitude towards the acquisition of wealth and prosperity (1 Tim 617-
19)
107) The pursuit of riches is foolhardy and inevitably disrupts spiritual momentum (1
Tim 69-10)
108) We are enjoined to flee from the desire for riches and instead pursue that which
conforms to Godrsquos directive will (1 Tim 611)
109) The believer is to vigilantly guard against greed in any form (Luke 1215 1613
Eph 53)
110) In the other synoptic Gospelrsquos our term ldquorichesrdquo is expanded upon being referred
to as ldquothe deceitfulness of richesrdquo (Matt 1322 Mark 419)
111) The deception occurs when the believer is seduced into thinking that his happiness
and security in life is dependent upon riches
112) Despite this prevailing attitude towards wealth in the world the believer must
reject it (Psa 234-5 Prov 2724)
Luke 8
416
113) Whether rich or poor we must be content with Godrsquos provisions in life (Luke
314 Phil 411 Heb 135)
114) Happiness and security in this life are the result of obedience to God and
consistent orientation to His plan (Psa 11914 Prov 1811 2918 Rom 1417
1513)
115) The third thorn in the life of the believer is related to the ldquopleasuresrdquo of this life
116) ldquoPleasuresrdquo pertains to engaging in activities which are pleasurable or produce
enjoyment (h`donh hedone)
117) The experience of pleasure is not necessarily an issue in the CWL
118) One may experience pleasure by riding a bike viewing different types of beauty in
Godrsquos creation listening to a symphonic master piece watching a movie and so forth
without transgressing Godrsquos standards
119) Similarly to ldquorichesrdquo it is the pursuit of or devotion to experiencing pleasure that
compromises the believer
120) Some develop a hardcore dedication to hedonism in a variety of areas in which
they are lovers of pleasure rather than lovers of God (cf 2 Tim 34 Titus 33)
121) The pursuit of pleasure is ultimately an unfulfilling endeavor for the believer
(Eccl 21-11)
122) Even acceptable sources of pleasure can become a serious problem if they are
pursued at the expense of Bible doctrine (ie if one neglects Heb 1025)
123) The three thorns have a conspicuous commonality each stifles the believerrsquos
spiritual vitality
124) The believer that negligently allows these thorns to continue to grow is said ldquoto
bring no fruit to maturityrdquo
125) Itrsquos important to recognize that Jesus isnrsquot indicating that the plant was never
productive but rather it became unproductive
126) The other synoptic gospels affirm this point saying of the plant ldquohellipit becomes
unfruitfulrdquo (Matt 1322 Mark 419)
127) The verb translated ldquobecomesrdquo indicates a change of condition the plant turns out
to be something it had not been previouslyhellipunfruitful (ginomai ginomai)
128) The end result of allowing weeds to flourish and choking out the plant is the
curtailment of fruit production
129) Here ldquofruitrdquo represents the application of Bible doctrine by the believer in
accordance with Godrsquos directive will
130) This is analogous to the believer that allows the ldquothornsrdquo of worry riches and
pleasure to run rampant in his ph 2
131) The inevitable result is the curtailment of good works or divine good production
Luke 8
417
132) Such a believer may seemingly appear to be ok but the scarcity of good works or
application points to spiritual compromise (quantity and quality are important- 2 Cor
510)
133) In a sense the believer becomes a prolific producer not of good works but thorns
or that which is worthless (Heb 64-8)
134) The believer ought to have zeal to be fruitful and be ready for every opportunity to
make an application (Titus 31 8 14)
135) The fourth and final soil type is referred to as ldquothe good soilrdquo which stresses the
fertility of the soil
136) Each of the previous three soil types was deficient to varying degrees but this soil
is different
137) It possesses all the essential characteristics to grow robust productive plants (v
8)
138) The good soil represents the believer who initially heard and understood the
word which portrays saving faith or acceptance of the Gospel (Matt 1323 Mark
420)
a) Matt 1323 ldquounderstandrdquo- sunihmi suniemi- to understand to comprehend
clearly
b) Mark 420 ldquoacceptrdquo- paradecomai paradechomai- to accept to acknowledge
something to be correct
139) The manner in which this type of believer heard the word is significant
140) The word was heard the word ldquoin an honest and good heartrdquo
141) The words translated ldquohonest and goodrdquo can be synonymous (kaloj kalos good
avgaqoj agathos good)
142) Here when used in tandem it refers to that which is of high quality good and
praiseworthy
143) In various Greco-Roman writings when kalos was used with agathos as we have
in our verse it was used to describe an exceptional citizen
144) Luke uses terms that would be readily understood by a Gentile audience
145) ldquoHonest and goodrdquo in our verse refers to the believerrsquos intellectual honesty and
readiness to apply the word
146) ldquoThe wordrdquo exceeds the Gospel and now encompasses ph 2 sound doctrine
147) In regard to ldquothe wordrdquo the ldquoexceptionalrdquo believer is said to ldquohold it fastrdquo
148) ldquoHold fastrdquo means to faithfully adhere to the word (katecw katecho)
149) The form of the Greek verb reveals that the believer continues to hold fast to the
word
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
409
Luke 811-15 Now the parable is this the seed is the word of God 12
And those beside
the road are those who have heard then the devil comes and takes away the word from
their heart so that they may not believe and be saved 13
And those on the rocky soil are
those who when they hear receive the word with joy and these have no firm root they
believe for a while and in time of temptation fall away 14
And the seed which fell
among the thorns these are the ones who have heard and as they go on their way they
are choked with worries and riches and pleasures of this life and bring no fruit to
maturity 15
And the seed in the good soil these are the ones who have heard the word in
an honest and good heart and continue holding it fast and continue bearing fruit with
perseverance
Analysis of vv 11-15
1) Jesus provides an explanation of the parable of the sower
2) In Mark He stresses the importance of understanding this parable as it was
foundational to the correct understanding of other parables (Mark 413)
3) He provides a step by step interpretation of the salient elements Namely the seed and
the different types of soil
4) The seed that was sown is identified as ldquothe word of Godrdquo
5) ldquoThe word of Godrdquo specifically refers to the Gospel it is the seed that will potentially
germinate and flourish in the life of individual that hears it (Acts 431 67 Col 15-
6)
6) However ldquothe sowerrdquo isnrsquot identified in this interpretation
7) Itrsquos evident that ldquothe sowerrdquo is one who ldquosows the word of Godrdquo (cf Mark 414)
8) The act of sowing on the part of the sower is representative of the communication of
the word of God
9) There are various sowers of Godrsquos word the Gospel
a) Ultimately God is the sower of His word (Isa 5510-11)
b) In our context Jesus disseminated the Gospel to the multitudes (Luke 418 722
201)
c) Any believer that proclaims the Gospel (Luke 96 Acts 835 2 Tim 45 1 Peter
315)
10) Although there may be a variety of sowers the seed or ldquoword of Godrdquo remains
constant throughout the parable in vv 5-8 and its interpretation in our verses
11) The seed in the parable is depicted as falling on four different soil types ranging from
hard pan to very fertile soil
12) The different soil types primarily represent different volitional responses to the
Gospel by those who hear it
Luke 8
410
13) Additionally the germination of the seed in three of the soil types alludes to varying
degrees of spiritual momentum after an individual accepts the Gospel
14) The compacted lifeless soil beside the road that the seed was unable to penetrate is
identified here as ldquothose who have heardrdquo
15) ldquoThose who have heardrdquo are those who are presented the Gospel and decide to reject
it (-V to the Gospel)
16) The fallout of the decision to reject the Gospel is demonic interference
17) This was represented in the parable through the seed being ldquotrampled under footrdquo and
being consumed by the birds of the airrdquo
18) The plural ldquobirdsrdquo represents Satan and his demonic forces (cf Rev 182)
19) Following the rejection ldquothe devil comes and takes away the word from their heart
so that they may not believe and be savedrdquo
20) ldquoThe devilrdquo is a title for Satan and means ldquothe slandererrdquo (o` diaboloj ho diabolos)
21) He is referred to as ldquothe evil onerdquo and ldquoSatanrdquo respectively in Matthew and Mark
(Matt 1319 Mark 415)
a) ldquoThe evil onerdquo points to his complete moral worthlessness coupled with
maliciousness (o` ponhroj ho poneros- John 1715)
b) ldquoSatanrdquo means ldquoAdversaryrdquo an apt title for the enemy of God and believers
(Satan Satan- 1 Thess 218)
22) He is unrelenting in his opposition to God and His word
23) Here the devil is said to ldquotake away the word from their heartrdquo with the result that
they do not believe the Gospel
24) It is absolutely critical to understand that there is a sequence in view
25) First the Gospel was heard secondly it was summarily rejected by the individual
26) Finally Satan intervenes and blinds the mind of the one who rejects the Gospel (2
Cor 43-4)
27) The process of blinding is described here as ldquotaking away the word from their heartrdquo
28) This cannot occur apart from the rejection of the Gospel by an individual
29) In the workings of the AC God allows members of the human race to decide whether
or not to accept His plan of salvation the Gospel
30) Therefore the devil cannot frustrate anyone from believing the Gospel apart from
their own reticence to accept it
31) The majority of mankind will fail this test of volition these demonstrate -V (Matt
2214)
32) Many are determined to follow their own course in life and have little if any interest
in the plan of God and their inherent need for salvation
Luke 8
411
33) These types persist in ndashV in opposition to Godrsquos plan regardless of what is shown by
whom or in what manner it is presented to them (John 1711-12 cf Luke 613ff-
Judas was present)
34) The -V of an individual at Gospel hearing is essentially an open invitation for satanic
influence
35) In v 13 the seeds that fell on rocky soil represent those who hear and ldquoreceive the
word with joyrdquo
36) Unlike the seed in the compacted soil this seed germinates and begins the process of
new growth
37) Our term ldquoreceiverdquo indicates acceptance with an added nuance of welcoming the
Gospel (decomai dechomai)
38) In their accounts Matthew and Mark use the term ldquoreceiverdquo which means to accept as
true (lambanw lambano)
39) Although different verbs both point to belief in the Gospel
40) Moreover the acceptance is immediate and joyful
41) The germination of the seed portrays a new life in this case spiritual life (cf John 33
Titus 35 1 Peter 13)
42) ldquoJoyrdquo is the experience of happiness or gladness and in this context when one enters
into the plan of God (cara chara- 1 Thess 16)
43) There are of course a great number of reasons to be joyful in regards to accepting the
Gospel
44) Those who accept the Gospel realize the forgiveness of sins and gain eternal life (1
John 212 25 511)
45) God the Holy Spirit plays a pivotal role in the ldquogerminationrdquo process of the Gospel
a) He convicts man regarding sin and the need for a Savior (John 1526 168-9)
b) There are individuals that resist the Holy Spirit and reject the Gospel as seen with
seed that falls by the road (Acts 751 cf Acts 185-6)
c) Once a person accepts the witness of the Holy Spirit regarding Jesus Christ the
Holy Spirit has a number of different ministries that continue to play an essential
role in his spiritual maturation (eg permanent indwelling John 1417 that is the
Spirit of truth whom the world cannot receive because it does not behold Him or
know Him but you know Him because He abides with you and will be in you
instruction in sound doctrine 1 Corinthians 212 Now we have received not the
spirit of the world but the Spirit who is from God that we might know the things
freely given to us by God resisting the influence of the OSN through His filling
Galatians 516-17 But I say walk by the Spirit and you will not carry out the
desire of the flesh 17
For the flesh sets its desire against the Spirit and the Spirit
Luke 8
412
against the flesh for these are in opposition to one another so that you may not do
the things that you please Ephesians 518 And do not get drunk with wine for
that is dissipation but be filled with the Spirit)
46) Saving faith enables one to utilize a myriad of spiritual resources (eg prayer -
Philippians 46-7 Be anxious for nothing but in everything by prayer and
supplication with thanksgiving let your requests be made known to God 7 And the
peace of God which surpasses all comprehension shall guard your hearts and your
minds in Christ Jesus the realm of sound doctrine ndash 1 Timothy 46 In pointing out
these things to the brethren you will be a good servant of Christ Jesus constantly
nourished on the words of the faith and of the sound doctrine which you have been
following the local church ndash 1 Tim 315 strengthening via Holy Spirit ndash Eph 316
etc)
47) Despite the joyful acceptance of the Gospel and all the benefits conferred to the
believer the happiness is only temporary and short-lived
48) This is indicated by the phrase ldquofor a timerdquo which points to a limited time
49) The spiritual growth of the believer is severely limited due to an ldquoundeveloped rootrdquo
(ie ldquono rootrdquo)
50) The other Gospel accounts indicate the root wasnrsquot formed ldquoinrdquo the individual (Matt
1321 Mark 417)
51) A root is a metaphor for sound doctrine residing in the soul of the believer
52) As a plantrsquos root is key to continued growth so sound doctrine in the soul is essential
for proper growth in the believer
53) Bible doctrine provides the necessary spiritual nutrients to be healthy and strong in
the CWL (Deut 83 Matt 44)
54) A lack of Bible doctrine results in an inherently weak condition
55) Also without it ldquoin a time of temptationrdquo the believer will ldquofall awayrdquo
56) The word translated ldquotemptationrdquo refers to an enticement to sin but may also refer
generally to hardship or testing in the life of the believer (peirasmoj peirasmos-
James 12 2 Peter 29)
57) This time is described as a period of ldquoaffliction and persecutionrdquo in Matthew and
Mark (Matt 1317 Mark 417)
58) Note that the affliction and persecution arises ldquobecause of the wordrdquo
59) The believer is depicted as coming under distress and oppression because of his faith
60) The end result for he believer that is not rooted by Bible doctrine is spiritual
capitulation
61) Here such a believer is said to ldquofall awayrdquo which carries the nuance of switching
onersquos allegiance in revolt (avfisthmi aphistemi- 1 Tim 41 Heb 312)
Luke 8
413
62) This one no longer follows Godrsquos directive will but their own will by practicing the
ldquodoing what is right in his own eyesrdquo ethos
63) The next soil type is the thorn or weed filled soil
64) The seed which fell among the thorns germinated and grew (Luke 87)
65) This represents those who heard and accepted the Gospel as in the case of the rocky
soil
66) This believer grows and gains some spiritual momentum
67) The implication is that initially the soil was fertile and that the plant developed a root
system unlike the seed in the rocky soil
68) We may then presume that this believer following saving faith was rooted in some
knowledge of Bible doctrine
69) Further the plant that grew in this soil is portrayed as having a greater longevity than
the one that sprouted up on the rocky soil
70) In the rocky soil the spiritual progress made by the believer is only temporary
ultimately due to two primary factors
a) The deficiency of sound doctrine in the soul (ie a lack of spiritual nutrition)
b) The unwillingness to utilize spiritual armor (Rom 1312 Eph 610ff)
71) However the phrase ldquoas they go on their wayrdquo suggests a longer period of spiritual
momentum even including a believerrsquos entire ph 2
72) Although this believer has some initial spiritual momentum the soil was fertile and
the seed grew other factors sprout up that compromise the productivity of the plant
73) An environment that would promote optimum long term plant growth and
productivity is not maintained
74) Note that thorns ldquogrew up withrdquo the plant (sumfuw sumphuo- to grow together in
Luke 87)
75) Clearly this is an undesirable situation as thorns or weeds if not eradicated are
typically invasive and will eventually choke out the plant
76) Such is the case in this soil type where the thorns are not pulled out and left to
flourish
77) The ldquothornsrdquo represent various unmaintained OSN issues in the life of the believer
(akanqa akantha)
78) Eventually these thorns choke out the productivity and spiritual momentum of the
believer
79) Bear in mind it is the believer that fails to control the OSN and instead indulges the
flesh (similar to pre-salvation modus vivendi ndash Eph 23 cf Rom 1314)
80) The verb ldquochokedrdquo is to restrict the growth or well-being of something by pressure
(sumpnigw sumpnigo)
Luke 8
414
81) Here the thorns that choke the believer are referred to as ldquoworries riches and the
pleasures of this liferdquo
82) Our term translated ldquoliferdquo refers to physical life and the various activities associated
with it (ie ph 2 manner of living bioj bios- 1 Tim 22 2 Tim 24)
83) The first thorn Jesus refers to are ldquoworriesrdquo of this life
84) The plural noun ldquoworriesrdquo refers to concerns or worries (merimna merimna)
85) Depending on the context the term may connote care or concern for a legitimate
object (eg Paul for those in his canon- 2 Cor 1128 cf Timothyrsquos concern for the
Philippians with verb- Phil 220 merimnaw merimnao- to care for to be concerned )
86) However in our verse merimna pertains to sinful worry fear and anxiety that
smother the believer in this earthly life
87) In Matthew and Mark this thorn is referred to as ldquothe worries of this worldrdquo (Matt
1322 Mark 419)
a) ldquoWorriesrdquo is merimna as in our verse
b) The noun translated ldquoworldrdquo pertains to a segment of time or age (aivwn aion)
c) The phrase ldquothe worries of this worldrdquo is better translated ldquothe worries of the
present agerdquo
d) As a general principle every age or period has its own worries and concerns based
on different variables
e) Yet the general concern of living out onersquos life in the world is common to all
88) All believers have concerns that relate to our ph 2
89) Some involve a legitimate need but the believer is unwilling to have confidence in
God and faith rest the situation (eg living grace)
90) Yet other concerns and worries are illegitimate and stirred up by the OSN (eg loss
of position ad status- John 1242-43 death- Psa 234 cf Acts 754-58)
91) In any case the worry and anxiety is invasive
92) The believer succumbs to feelings of apprehension or distress
93) As growing believers we are not to be anxious for anything (Phil 46 cf Isa 354)
94) Focus on today in making the appropriate applications in the AC not on what may or
may not happen in the future (Matt 634 cf Mark 1311)
95) In addition to choking our spiritual momentum being consumed with the worries of
this life will sap a believerrsquos happiness and spiritual vigilance (Prov 1225 Luke
2134)
96) The correct approach in dealing with various ldquoworriesrdquo begins with trusting God and
applying His word to the situation (1 Peter 57 cf Psa 625-8 9419 Isa 4110 2
Cor 19)
97) Faith rest is imperative (Heb 116)
Luke 8
415
98) The worries or concerns that may stifle a believerrsquos spiritual progress are
innumerable Some include
a) Concern for self (James 314-16)
b) Business interests career (James 413-17)
c) Family (Matt 1037)
d) Grief (Ruth 11-18)
e) Love for the world (2 Tim 410 1 John 215-16)
f) Relationships not in accordance with Bible doctrine (James 44 cf 1 Kings 111-8
Neh 1323-27)
g) The past (Ex 163 2 Peter 220-22)
h) ldquoAnythingrdquo that inhibits learning sound doctrine (Luke 1038-42)
99) We are to take active steps to ldquoweed outrdquo any anxiety or illegitimate concern in the
CWL
100) The longer this weed is allowed to grow the harder it becomes to control it
101) The 2nd
thorn cited by Jesus is ldquorichesrdquo
102) ldquoRichesrdquo refers to the material wealth of the cosmos (ploutoj ploutos- Rev
1817)
103) This is in contrast to the Divine ldquorichesrdquo that God bestows on the believer in time
(cf Rom 1133 Phil 419 Heb 1126)
104) Simply possessing ldquorichesrdquo isnrsquot an issue per say for the believer
105) Indeed some great believers were very wealthy (2 Chron 111-12 2 Chron 922
3227-29 Job 4210)
106) Scripture directs specific applications for the wealth however the issue relates to
the believerrsquos attitude towards the acquisition of wealth and prosperity (1 Tim 617-
19)
107) The pursuit of riches is foolhardy and inevitably disrupts spiritual momentum (1
Tim 69-10)
108) We are enjoined to flee from the desire for riches and instead pursue that which
conforms to Godrsquos directive will (1 Tim 611)
109) The believer is to vigilantly guard against greed in any form (Luke 1215 1613
Eph 53)
110) In the other synoptic Gospelrsquos our term ldquorichesrdquo is expanded upon being referred
to as ldquothe deceitfulness of richesrdquo (Matt 1322 Mark 419)
111) The deception occurs when the believer is seduced into thinking that his happiness
and security in life is dependent upon riches
112) Despite this prevailing attitude towards wealth in the world the believer must
reject it (Psa 234-5 Prov 2724)
Luke 8
416
113) Whether rich or poor we must be content with Godrsquos provisions in life (Luke
314 Phil 411 Heb 135)
114) Happiness and security in this life are the result of obedience to God and
consistent orientation to His plan (Psa 11914 Prov 1811 2918 Rom 1417
1513)
115) The third thorn in the life of the believer is related to the ldquopleasuresrdquo of this life
116) ldquoPleasuresrdquo pertains to engaging in activities which are pleasurable or produce
enjoyment (h`donh hedone)
117) The experience of pleasure is not necessarily an issue in the CWL
118) One may experience pleasure by riding a bike viewing different types of beauty in
Godrsquos creation listening to a symphonic master piece watching a movie and so forth
without transgressing Godrsquos standards
119) Similarly to ldquorichesrdquo it is the pursuit of or devotion to experiencing pleasure that
compromises the believer
120) Some develop a hardcore dedication to hedonism in a variety of areas in which
they are lovers of pleasure rather than lovers of God (cf 2 Tim 34 Titus 33)
121) The pursuit of pleasure is ultimately an unfulfilling endeavor for the believer
(Eccl 21-11)
122) Even acceptable sources of pleasure can become a serious problem if they are
pursued at the expense of Bible doctrine (ie if one neglects Heb 1025)
123) The three thorns have a conspicuous commonality each stifles the believerrsquos
spiritual vitality
124) The believer that negligently allows these thorns to continue to grow is said ldquoto
bring no fruit to maturityrdquo
125) Itrsquos important to recognize that Jesus isnrsquot indicating that the plant was never
productive but rather it became unproductive
126) The other synoptic gospels affirm this point saying of the plant ldquohellipit becomes
unfruitfulrdquo (Matt 1322 Mark 419)
127) The verb translated ldquobecomesrdquo indicates a change of condition the plant turns out
to be something it had not been previouslyhellipunfruitful (ginomai ginomai)
128) The end result of allowing weeds to flourish and choking out the plant is the
curtailment of fruit production
129) Here ldquofruitrdquo represents the application of Bible doctrine by the believer in
accordance with Godrsquos directive will
130) This is analogous to the believer that allows the ldquothornsrdquo of worry riches and
pleasure to run rampant in his ph 2
131) The inevitable result is the curtailment of good works or divine good production
Luke 8
417
132) Such a believer may seemingly appear to be ok but the scarcity of good works or
application points to spiritual compromise (quantity and quality are important- 2 Cor
510)
133) In a sense the believer becomes a prolific producer not of good works but thorns
or that which is worthless (Heb 64-8)
134) The believer ought to have zeal to be fruitful and be ready for every opportunity to
make an application (Titus 31 8 14)
135) The fourth and final soil type is referred to as ldquothe good soilrdquo which stresses the
fertility of the soil
136) Each of the previous three soil types was deficient to varying degrees but this soil
is different
137) It possesses all the essential characteristics to grow robust productive plants (v
8)
138) The good soil represents the believer who initially heard and understood the
word which portrays saving faith or acceptance of the Gospel (Matt 1323 Mark
420)
a) Matt 1323 ldquounderstandrdquo- sunihmi suniemi- to understand to comprehend
clearly
b) Mark 420 ldquoacceptrdquo- paradecomai paradechomai- to accept to acknowledge
something to be correct
139) The manner in which this type of believer heard the word is significant
140) The word was heard the word ldquoin an honest and good heartrdquo
141) The words translated ldquohonest and goodrdquo can be synonymous (kaloj kalos good
avgaqoj agathos good)
142) Here when used in tandem it refers to that which is of high quality good and
praiseworthy
143) In various Greco-Roman writings when kalos was used with agathos as we have
in our verse it was used to describe an exceptional citizen
144) Luke uses terms that would be readily understood by a Gentile audience
145) ldquoHonest and goodrdquo in our verse refers to the believerrsquos intellectual honesty and
readiness to apply the word
146) ldquoThe wordrdquo exceeds the Gospel and now encompasses ph 2 sound doctrine
147) In regard to ldquothe wordrdquo the ldquoexceptionalrdquo believer is said to ldquohold it fastrdquo
148) ldquoHold fastrdquo means to faithfully adhere to the word (katecw katecho)
149) The form of the Greek verb reveals that the believer continues to hold fast to the
word
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
410
13) Additionally the germination of the seed in three of the soil types alludes to varying
degrees of spiritual momentum after an individual accepts the Gospel
14) The compacted lifeless soil beside the road that the seed was unable to penetrate is
identified here as ldquothose who have heardrdquo
15) ldquoThose who have heardrdquo are those who are presented the Gospel and decide to reject
it (-V to the Gospel)
16) The fallout of the decision to reject the Gospel is demonic interference
17) This was represented in the parable through the seed being ldquotrampled under footrdquo and
being consumed by the birds of the airrdquo
18) The plural ldquobirdsrdquo represents Satan and his demonic forces (cf Rev 182)
19) Following the rejection ldquothe devil comes and takes away the word from their heart
so that they may not believe and be savedrdquo
20) ldquoThe devilrdquo is a title for Satan and means ldquothe slandererrdquo (o` diaboloj ho diabolos)
21) He is referred to as ldquothe evil onerdquo and ldquoSatanrdquo respectively in Matthew and Mark
(Matt 1319 Mark 415)
a) ldquoThe evil onerdquo points to his complete moral worthlessness coupled with
maliciousness (o` ponhroj ho poneros- John 1715)
b) ldquoSatanrdquo means ldquoAdversaryrdquo an apt title for the enemy of God and believers
(Satan Satan- 1 Thess 218)
22) He is unrelenting in his opposition to God and His word
23) Here the devil is said to ldquotake away the word from their heartrdquo with the result that
they do not believe the Gospel
24) It is absolutely critical to understand that there is a sequence in view
25) First the Gospel was heard secondly it was summarily rejected by the individual
26) Finally Satan intervenes and blinds the mind of the one who rejects the Gospel (2
Cor 43-4)
27) The process of blinding is described here as ldquotaking away the word from their heartrdquo
28) This cannot occur apart from the rejection of the Gospel by an individual
29) In the workings of the AC God allows members of the human race to decide whether
or not to accept His plan of salvation the Gospel
30) Therefore the devil cannot frustrate anyone from believing the Gospel apart from
their own reticence to accept it
31) The majority of mankind will fail this test of volition these demonstrate -V (Matt
2214)
32) Many are determined to follow their own course in life and have little if any interest
in the plan of God and their inherent need for salvation
Luke 8
411
33) These types persist in ndashV in opposition to Godrsquos plan regardless of what is shown by
whom or in what manner it is presented to them (John 1711-12 cf Luke 613ff-
Judas was present)
34) The -V of an individual at Gospel hearing is essentially an open invitation for satanic
influence
35) In v 13 the seeds that fell on rocky soil represent those who hear and ldquoreceive the
word with joyrdquo
36) Unlike the seed in the compacted soil this seed germinates and begins the process of
new growth
37) Our term ldquoreceiverdquo indicates acceptance with an added nuance of welcoming the
Gospel (decomai dechomai)
38) In their accounts Matthew and Mark use the term ldquoreceiverdquo which means to accept as
true (lambanw lambano)
39) Although different verbs both point to belief in the Gospel
40) Moreover the acceptance is immediate and joyful
41) The germination of the seed portrays a new life in this case spiritual life (cf John 33
Titus 35 1 Peter 13)
42) ldquoJoyrdquo is the experience of happiness or gladness and in this context when one enters
into the plan of God (cara chara- 1 Thess 16)
43) There are of course a great number of reasons to be joyful in regards to accepting the
Gospel
44) Those who accept the Gospel realize the forgiveness of sins and gain eternal life (1
John 212 25 511)
45) God the Holy Spirit plays a pivotal role in the ldquogerminationrdquo process of the Gospel
a) He convicts man regarding sin and the need for a Savior (John 1526 168-9)
b) There are individuals that resist the Holy Spirit and reject the Gospel as seen with
seed that falls by the road (Acts 751 cf Acts 185-6)
c) Once a person accepts the witness of the Holy Spirit regarding Jesus Christ the
Holy Spirit has a number of different ministries that continue to play an essential
role in his spiritual maturation (eg permanent indwelling John 1417 that is the
Spirit of truth whom the world cannot receive because it does not behold Him or
know Him but you know Him because He abides with you and will be in you
instruction in sound doctrine 1 Corinthians 212 Now we have received not the
spirit of the world but the Spirit who is from God that we might know the things
freely given to us by God resisting the influence of the OSN through His filling
Galatians 516-17 But I say walk by the Spirit and you will not carry out the
desire of the flesh 17
For the flesh sets its desire against the Spirit and the Spirit
Luke 8
412
against the flesh for these are in opposition to one another so that you may not do
the things that you please Ephesians 518 And do not get drunk with wine for
that is dissipation but be filled with the Spirit)
46) Saving faith enables one to utilize a myriad of spiritual resources (eg prayer -
Philippians 46-7 Be anxious for nothing but in everything by prayer and
supplication with thanksgiving let your requests be made known to God 7 And the
peace of God which surpasses all comprehension shall guard your hearts and your
minds in Christ Jesus the realm of sound doctrine ndash 1 Timothy 46 In pointing out
these things to the brethren you will be a good servant of Christ Jesus constantly
nourished on the words of the faith and of the sound doctrine which you have been
following the local church ndash 1 Tim 315 strengthening via Holy Spirit ndash Eph 316
etc)
47) Despite the joyful acceptance of the Gospel and all the benefits conferred to the
believer the happiness is only temporary and short-lived
48) This is indicated by the phrase ldquofor a timerdquo which points to a limited time
49) The spiritual growth of the believer is severely limited due to an ldquoundeveloped rootrdquo
(ie ldquono rootrdquo)
50) The other Gospel accounts indicate the root wasnrsquot formed ldquoinrdquo the individual (Matt
1321 Mark 417)
51) A root is a metaphor for sound doctrine residing in the soul of the believer
52) As a plantrsquos root is key to continued growth so sound doctrine in the soul is essential
for proper growth in the believer
53) Bible doctrine provides the necessary spiritual nutrients to be healthy and strong in
the CWL (Deut 83 Matt 44)
54) A lack of Bible doctrine results in an inherently weak condition
55) Also without it ldquoin a time of temptationrdquo the believer will ldquofall awayrdquo
56) The word translated ldquotemptationrdquo refers to an enticement to sin but may also refer
generally to hardship or testing in the life of the believer (peirasmoj peirasmos-
James 12 2 Peter 29)
57) This time is described as a period of ldquoaffliction and persecutionrdquo in Matthew and
Mark (Matt 1317 Mark 417)
58) Note that the affliction and persecution arises ldquobecause of the wordrdquo
59) The believer is depicted as coming under distress and oppression because of his faith
60) The end result for he believer that is not rooted by Bible doctrine is spiritual
capitulation
61) Here such a believer is said to ldquofall awayrdquo which carries the nuance of switching
onersquos allegiance in revolt (avfisthmi aphistemi- 1 Tim 41 Heb 312)
Luke 8
413
62) This one no longer follows Godrsquos directive will but their own will by practicing the
ldquodoing what is right in his own eyesrdquo ethos
63) The next soil type is the thorn or weed filled soil
64) The seed which fell among the thorns germinated and grew (Luke 87)
65) This represents those who heard and accepted the Gospel as in the case of the rocky
soil
66) This believer grows and gains some spiritual momentum
67) The implication is that initially the soil was fertile and that the plant developed a root
system unlike the seed in the rocky soil
68) We may then presume that this believer following saving faith was rooted in some
knowledge of Bible doctrine
69) Further the plant that grew in this soil is portrayed as having a greater longevity than
the one that sprouted up on the rocky soil
70) In the rocky soil the spiritual progress made by the believer is only temporary
ultimately due to two primary factors
a) The deficiency of sound doctrine in the soul (ie a lack of spiritual nutrition)
b) The unwillingness to utilize spiritual armor (Rom 1312 Eph 610ff)
71) However the phrase ldquoas they go on their wayrdquo suggests a longer period of spiritual
momentum even including a believerrsquos entire ph 2
72) Although this believer has some initial spiritual momentum the soil was fertile and
the seed grew other factors sprout up that compromise the productivity of the plant
73) An environment that would promote optimum long term plant growth and
productivity is not maintained
74) Note that thorns ldquogrew up withrdquo the plant (sumfuw sumphuo- to grow together in
Luke 87)
75) Clearly this is an undesirable situation as thorns or weeds if not eradicated are
typically invasive and will eventually choke out the plant
76) Such is the case in this soil type where the thorns are not pulled out and left to
flourish
77) The ldquothornsrdquo represent various unmaintained OSN issues in the life of the believer
(akanqa akantha)
78) Eventually these thorns choke out the productivity and spiritual momentum of the
believer
79) Bear in mind it is the believer that fails to control the OSN and instead indulges the
flesh (similar to pre-salvation modus vivendi ndash Eph 23 cf Rom 1314)
80) The verb ldquochokedrdquo is to restrict the growth or well-being of something by pressure
(sumpnigw sumpnigo)
Luke 8
414
81) Here the thorns that choke the believer are referred to as ldquoworries riches and the
pleasures of this liferdquo
82) Our term translated ldquoliferdquo refers to physical life and the various activities associated
with it (ie ph 2 manner of living bioj bios- 1 Tim 22 2 Tim 24)
83) The first thorn Jesus refers to are ldquoworriesrdquo of this life
84) The plural noun ldquoworriesrdquo refers to concerns or worries (merimna merimna)
85) Depending on the context the term may connote care or concern for a legitimate
object (eg Paul for those in his canon- 2 Cor 1128 cf Timothyrsquos concern for the
Philippians with verb- Phil 220 merimnaw merimnao- to care for to be concerned )
86) However in our verse merimna pertains to sinful worry fear and anxiety that
smother the believer in this earthly life
87) In Matthew and Mark this thorn is referred to as ldquothe worries of this worldrdquo (Matt
1322 Mark 419)
a) ldquoWorriesrdquo is merimna as in our verse
b) The noun translated ldquoworldrdquo pertains to a segment of time or age (aivwn aion)
c) The phrase ldquothe worries of this worldrdquo is better translated ldquothe worries of the
present agerdquo
d) As a general principle every age or period has its own worries and concerns based
on different variables
e) Yet the general concern of living out onersquos life in the world is common to all
88) All believers have concerns that relate to our ph 2
89) Some involve a legitimate need but the believer is unwilling to have confidence in
God and faith rest the situation (eg living grace)
90) Yet other concerns and worries are illegitimate and stirred up by the OSN (eg loss
of position ad status- John 1242-43 death- Psa 234 cf Acts 754-58)
91) In any case the worry and anxiety is invasive
92) The believer succumbs to feelings of apprehension or distress
93) As growing believers we are not to be anxious for anything (Phil 46 cf Isa 354)
94) Focus on today in making the appropriate applications in the AC not on what may or
may not happen in the future (Matt 634 cf Mark 1311)
95) In addition to choking our spiritual momentum being consumed with the worries of
this life will sap a believerrsquos happiness and spiritual vigilance (Prov 1225 Luke
2134)
96) The correct approach in dealing with various ldquoworriesrdquo begins with trusting God and
applying His word to the situation (1 Peter 57 cf Psa 625-8 9419 Isa 4110 2
Cor 19)
97) Faith rest is imperative (Heb 116)
Luke 8
415
98) The worries or concerns that may stifle a believerrsquos spiritual progress are
innumerable Some include
a) Concern for self (James 314-16)
b) Business interests career (James 413-17)
c) Family (Matt 1037)
d) Grief (Ruth 11-18)
e) Love for the world (2 Tim 410 1 John 215-16)
f) Relationships not in accordance with Bible doctrine (James 44 cf 1 Kings 111-8
Neh 1323-27)
g) The past (Ex 163 2 Peter 220-22)
h) ldquoAnythingrdquo that inhibits learning sound doctrine (Luke 1038-42)
99) We are to take active steps to ldquoweed outrdquo any anxiety or illegitimate concern in the
CWL
100) The longer this weed is allowed to grow the harder it becomes to control it
101) The 2nd
thorn cited by Jesus is ldquorichesrdquo
102) ldquoRichesrdquo refers to the material wealth of the cosmos (ploutoj ploutos- Rev
1817)
103) This is in contrast to the Divine ldquorichesrdquo that God bestows on the believer in time
(cf Rom 1133 Phil 419 Heb 1126)
104) Simply possessing ldquorichesrdquo isnrsquot an issue per say for the believer
105) Indeed some great believers were very wealthy (2 Chron 111-12 2 Chron 922
3227-29 Job 4210)
106) Scripture directs specific applications for the wealth however the issue relates to
the believerrsquos attitude towards the acquisition of wealth and prosperity (1 Tim 617-
19)
107) The pursuit of riches is foolhardy and inevitably disrupts spiritual momentum (1
Tim 69-10)
108) We are enjoined to flee from the desire for riches and instead pursue that which
conforms to Godrsquos directive will (1 Tim 611)
109) The believer is to vigilantly guard against greed in any form (Luke 1215 1613
Eph 53)
110) In the other synoptic Gospelrsquos our term ldquorichesrdquo is expanded upon being referred
to as ldquothe deceitfulness of richesrdquo (Matt 1322 Mark 419)
111) The deception occurs when the believer is seduced into thinking that his happiness
and security in life is dependent upon riches
112) Despite this prevailing attitude towards wealth in the world the believer must
reject it (Psa 234-5 Prov 2724)
Luke 8
416
113) Whether rich or poor we must be content with Godrsquos provisions in life (Luke
314 Phil 411 Heb 135)
114) Happiness and security in this life are the result of obedience to God and
consistent orientation to His plan (Psa 11914 Prov 1811 2918 Rom 1417
1513)
115) The third thorn in the life of the believer is related to the ldquopleasuresrdquo of this life
116) ldquoPleasuresrdquo pertains to engaging in activities which are pleasurable or produce
enjoyment (h`donh hedone)
117) The experience of pleasure is not necessarily an issue in the CWL
118) One may experience pleasure by riding a bike viewing different types of beauty in
Godrsquos creation listening to a symphonic master piece watching a movie and so forth
without transgressing Godrsquos standards
119) Similarly to ldquorichesrdquo it is the pursuit of or devotion to experiencing pleasure that
compromises the believer
120) Some develop a hardcore dedication to hedonism in a variety of areas in which
they are lovers of pleasure rather than lovers of God (cf 2 Tim 34 Titus 33)
121) The pursuit of pleasure is ultimately an unfulfilling endeavor for the believer
(Eccl 21-11)
122) Even acceptable sources of pleasure can become a serious problem if they are
pursued at the expense of Bible doctrine (ie if one neglects Heb 1025)
123) The three thorns have a conspicuous commonality each stifles the believerrsquos
spiritual vitality
124) The believer that negligently allows these thorns to continue to grow is said ldquoto
bring no fruit to maturityrdquo
125) Itrsquos important to recognize that Jesus isnrsquot indicating that the plant was never
productive but rather it became unproductive
126) The other synoptic gospels affirm this point saying of the plant ldquohellipit becomes
unfruitfulrdquo (Matt 1322 Mark 419)
127) The verb translated ldquobecomesrdquo indicates a change of condition the plant turns out
to be something it had not been previouslyhellipunfruitful (ginomai ginomai)
128) The end result of allowing weeds to flourish and choking out the plant is the
curtailment of fruit production
129) Here ldquofruitrdquo represents the application of Bible doctrine by the believer in
accordance with Godrsquos directive will
130) This is analogous to the believer that allows the ldquothornsrdquo of worry riches and
pleasure to run rampant in his ph 2
131) The inevitable result is the curtailment of good works or divine good production
Luke 8
417
132) Such a believer may seemingly appear to be ok but the scarcity of good works or
application points to spiritual compromise (quantity and quality are important- 2 Cor
510)
133) In a sense the believer becomes a prolific producer not of good works but thorns
or that which is worthless (Heb 64-8)
134) The believer ought to have zeal to be fruitful and be ready for every opportunity to
make an application (Titus 31 8 14)
135) The fourth and final soil type is referred to as ldquothe good soilrdquo which stresses the
fertility of the soil
136) Each of the previous three soil types was deficient to varying degrees but this soil
is different
137) It possesses all the essential characteristics to grow robust productive plants (v
8)
138) The good soil represents the believer who initially heard and understood the
word which portrays saving faith or acceptance of the Gospel (Matt 1323 Mark
420)
a) Matt 1323 ldquounderstandrdquo- sunihmi suniemi- to understand to comprehend
clearly
b) Mark 420 ldquoacceptrdquo- paradecomai paradechomai- to accept to acknowledge
something to be correct
139) The manner in which this type of believer heard the word is significant
140) The word was heard the word ldquoin an honest and good heartrdquo
141) The words translated ldquohonest and goodrdquo can be synonymous (kaloj kalos good
avgaqoj agathos good)
142) Here when used in tandem it refers to that which is of high quality good and
praiseworthy
143) In various Greco-Roman writings when kalos was used with agathos as we have
in our verse it was used to describe an exceptional citizen
144) Luke uses terms that would be readily understood by a Gentile audience
145) ldquoHonest and goodrdquo in our verse refers to the believerrsquos intellectual honesty and
readiness to apply the word
146) ldquoThe wordrdquo exceeds the Gospel and now encompasses ph 2 sound doctrine
147) In regard to ldquothe wordrdquo the ldquoexceptionalrdquo believer is said to ldquohold it fastrdquo
148) ldquoHold fastrdquo means to faithfully adhere to the word (katecw katecho)
149) The form of the Greek verb reveals that the believer continues to hold fast to the
word
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
411
33) These types persist in ndashV in opposition to Godrsquos plan regardless of what is shown by
whom or in what manner it is presented to them (John 1711-12 cf Luke 613ff-
Judas was present)
34) The -V of an individual at Gospel hearing is essentially an open invitation for satanic
influence
35) In v 13 the seeds that fell on rocky soil represent those who hear and ldquoreceive the
word with joyrdquo
36) Unlike the seed in the compacted soil this seed germinates and begins the process of
new growth
37) Our term ldquoreceiverdquo indicates acceptance with an added nuance of welcoming the
Gospel (decomai dechomai)
38) In their accounts Matthew and Mark use the term ldquoreceiverdquo which means to accept as
true (lambanw lambano)
39) Although different verbs both point to belief in the Gospel
40) Moreover the acceptance is immediate and joyful
41) The germination of the seed portrays a new life in this case spiritual life (cf John 33
Titus 35 1 Peter 13)
42) ldquoJoyrdquo is the experience of happiness or gladness and in this context when one enters
into the plan of God (cara chara- 1 Thess 16)
43) There are of course a great number of reasons to be joyful in regards to accepting the
Gospel
44) Those who accept the Gospel realize the forgiveness of sins and gain eternal life (1
John 212 25 511)
45) God the Holy Spirit plays a pivotal role in the ldquogerminationrdquo process of the Gospel
a) He convicts man regarding sin and the need for a Savior (John 1526 168-9)
b) There are individuals that resist the Holy Spirit and reject the Gospel as seen with
seed that falls by the road (Acts 751 cf Acts 185-6)
c) Once a person accepts the witness of the Holy Spirit regarding Jesus Christ the
Holy Spirit has a number of different ministries that continue to play an essential
role in his spiritual maturation (eg permanent indwelling John 1417 that is the
Spirit of truth whom the world cannot receive because it does not behold Him or
know Him but you know Him because He abides with you and will be in you
instruction in sound doctrine 1 Corinthians 212 Now we have received not the
spirit of the world but the Spirit who is from God that we might know the things
freely given to us by God resisting the influence of the OSN through His filling
Galatians 516-17 But I say walk by the Spirit and you will not carry out the
desire of the flesh 17
For the flesh sets its desire against the Spirit and the Spirit
Luke 8
412
against the flesh for these are in opposition to one another so that you may not do
the things that you please Ephesians 518 And do not get drunk with wine for
that is dissipation but be filled with the Spirit)
46) Saving faith enables one to utilize a myriad of spiritual resources (eg prayer -
Philippians 46-7 Be anxious for nothing but in everything by prayer and
supplication with thanksgiving let your requests be made known to God 7 And the
peace of God which surpasses all comprehension shall guard your hearts and your
minds in Christ Jesus the realm of sound doctrine ndash 1 Timothy 46 In pointing out
these things to the brethren you will be a good servant of Christ Jesus constantly
nourished on the words of the faith and of the sound doctrine which you have been
following the local church ndash 1 Tim 315 strengthening via Holy Spirit ndash Eph 316
etc)
47) Despite the joyful acceptance of the Gospel and all the benefits conferred to the
believer the happiness is only temporary and short-lived
48) This is indicated by the phrase ldquofor a timerdquo which points to a limited time
49) The spiritual growth of the believer is severely limited due to an ldquoundeveloped rootrdquo
(ie ldquono rootrdquo)
50) The other Gospel accounts indicate the root wasnrsquot formed ldquoinrdquo the individual (Matt
1321 Mark 417)
51) A root is a metaphor for sound doctrine residing in the soul of the believer
52) As a plantrsquos root is key to continued growth so sound doctrine in the soul is essential
for proper growth in the believer
53) Bible doctrine provides the necessary spiritual nutrients to be healthy and strong in
the CWL (Deut 83 Matt 44)
54) A lack of Bible doctrine results in an inherently weak condition
55) Also without it ldquoin a time of temptationrdquo the believer will ldquofall awayrdquo
56) The word translated ldquotemptationrdquo refers to an enticement to sin but may also refer
generally to hardship or testing in the life of the believer (peirasmoj peirasmos-
James 12 2 Peter 29)
57) This time is described as a period of ldquoaffliction and persecutionrdquo in Matthew and
Mark (Matt 1317 Mark 417)
58) Note that the affliction and persecution arises ldquobecause of the wordrdquo
59) The believer is depicted as coming under distress and oppression because of his faith
60) The end result for he believer that is not rooted by Bible doctrine is spiritual
capitulation
61) Here such a believer is said to ldquofall awayrdquo which carries the nuance of switching
onersquos allegiance in revolt (avfisthmi aphistemi- 1 Tim 41 Heb 312)
Luke 8
413
62) This one no longer follows Godrsquos directive will but their own will by practicing the
ldquodoing what is right in his own eyesrdquo ethos
63) The next soil type is the thorn or weed filled soil
64) The seed which fell among the thorns germinated and grew (Luke 87)
65) This represents those who heard and accepted the Gospel as in the case of the rocky
soil
66) This believer grows and gains some spiritual momentum
67) The implication is that initially the soil was fertile and that the plant developed a root
system unlike the seed in the rocky soil
68) We may then presume that this believer following saving faith was rooted in some
knowledge of Bible doctrine
69) Further the plant that grew in this soil is portrayed as having a greater longevity than
the one that sprouted up on the rocky soil
70) In the rocky soil the spiritual progress made by the believer is only temporary
ultimately due to two primary factors
a) The deficiency of sound doctrine in the soul (ie a lack of spiritual nutrition)
b) The unwillingness to utilize spiritual armor (Rom 1312 Eph 610ff)
71) However the phrase ldquoas they go on their wayrdquo suggests a longer period of spiritual
momentum even including a believerrsquos entire ph 2
72) Although this believer has some initial spiritual momentum the soil was fertile and
the seed grew other factors sprout up that compromise the productivity of the plant
73) An environment that would promote optimum long term plant growth and
productivity is not maintained
74) Note that thorns ldquogrew up withrdquo the plant (sumfuw sumphuo- to grow together in
Luke 87)
75) Clearly this is an undesirable situation as thorns or weeds if not eradicated are
typically invasive and will eventually choke out the plant
76) Such is the case in this soil type where the thorns are not pulled out and left to
flourish
77) The ldquothornsrdquo represent various unmaintained OSN issues in the life of the believer
(akanqa akantha)
78) Eventually these thorns choke out the productivity and spiritual momentum of the
believer
79) Bear in mind it is the believer that fails to control the OSN and instead indulges the
flesh (similar to pre-salvation modus vivendi ndash Eph 23 cf Rom 1314)
80) The verb ldquochokedrdquo is to restrict the growth or well-being of something by pressure
(sumpnigw sumpnigo)
Luke 8
414
81) Here the thorns that choke the believer are referred to as ldquoworries riches and the
pleasures of this liferdquo
82) Our term translated ldquoliferdquo refers to physical life and the various activities associated
with it (ie ph 2 manner of living bioj bios- 1 Tim 22 2 Tim 24)
83) The first thorn Jesus refers to are ldquoworriesrdquo of this life
84) The plural noun ldquoworriesrdquo refers to concerns or worries (merimna merimna)
85) Depending on the context the term may connote care or concern for a legitimate
object (eg Paul for those in his canon- 2 Cor 1128 cf Timothyrsquos concern for the
Philippians with verb- Phil 220 merimnaw merimnao- to care for to be concerned )
86) However in our verse merimna pertains to sinful worry fear and anxiety that
smother the believer in this earthly life
87) In Matthew and Mark this thorn is referred to as ldquothe worries of this worldrdquo (Matt
1322 Mark 419)
a) ldquoWorriesrdquo is merimna as in our verse
b) The noun translated ldquoworldrdquo pertains to a segment of time or age (aivwn aion)
c) The phrase ldquothe worries of this worldrdquo is better translated ldquothe worries of the
present agerdquo
d) As a general principle every age or period has its own worries and concerns based
on different variables
e) Yet the general concern of living out onersquos life in the world is common to all
88) All believers have concerns that relate to our ph 2
89) Some involve a legitimate need but the believer is unwilling to have confidence in
God and faith rest the situation (eg living grace)
90) Yet other concerns and worries are illegitimate and stirred up by the OSN (eg loss
of position ad status- John 1242-43 death- Psa 234 cf Acts 754-58)
91) In any case the worry and anxiety is invasive
92) The believer succumbs to feelings of apprehension or distress
93) As growing believers we are not to be anxious for anything (Phil 46 cf Isa 354)
94) Focus on today in making the appropriate applications in the AC not on what may or
may not happen in the future (Matt 634 cf Mark 1311)
95) In addition to choking our spiritual momentum being consumed with the worries of
this life will sap a believerrsquos happiness and spiritual vigilance (Prov 1225 Luke
2134)
96) The correct approach in dealing with various ldquoworriesrdquo begins with trusting God and
applying His word to the situation (1 Peter 57 cf Psa 625-8 9419 Isa 4110 2
Cor 19)
97) Faith rest is imperative (Heb 116)
Luke 8
415
98) The worries or concerns that may stifle a believerrsquos spiritual progress are
innumerable Some include
a) Concern for self (James 314-16)
b) Business interests career (James 413-17)
c) Family (Matt 1037)
d) Grief (Ruth 11-18)
e) Love for the world (2 Tim 410 1 John 215-16)
f) Relationships not in accordance with Bible doctrine (James 44 cf 1 Kings 111-8
Neh 1323-27)
g) The past (Ex 163 2 Peter 220-22)
h) ldquoAnythingrdquo that inhibits learning sound doctrine (Luke 1038-42)
99) We are to take active steps to ldquoweed outrdquo any anxiety or illegitimate concern in the
CWL
100) The longer this weed is allowed to grow the harder it becomes to control it
101) The 2nd
thorn cited by Jesus is ldquorichesrdquo
102) ldquoRichesrdquo refers to the material wealth of the cosmos (ploutoj ploutos- Rev
1817)
103) This is in contrast to the Divine ldquorichesrdquo that God bestows on the believer in time
(cf Rom 1133 Phil 419 Heb 1126)
104) Simply possessing ldquorichesrdquo isnrsquot an issue per say for the believer
105) Indeed some great believers were very wealthy (2 Chron 111-12 2 Chron 922
3227-29 Job 4210)
106) Scripture directs specific applications for the wealth however the issue relates to
the believerrsquos attitude towards the acquisition of wealth and prosperity (1 Tim 617-
19)
107) The pursuit of riches is foolhardy and inevitably disrupts spiritual momentum (1
Tim 69-10)
108) We are enjoined to flee from the desire for riches and instead pursue that which
conforms to Godrsquos directive will (1 Tim 611)
109) The believer is to vigilantly guard against greed in any form (Luke 1215 1613
Eph 53)
110) In the other synoptic Gospelrsquos our term ldquorichesrdquo is expanded upon being referred
to as ldquothe deceitfulness of richesrdquo (Matt 1322 Mark 419)
111) The deception occurs when the believer is seduced into thinking that his happiness
and security in life is dependent upon riches
112) Despite this prevailing attitude towards wealth in the world the believer must
reject it (Psa 234-5 Prov 2724)
Luke 8
416
113) Whether rich or poor we must be content with Godrsquos provisions in life (Luke
314 Phil 411 Heb 135)
114) Happiness and security in this life are the result of obedience to God and
consistent orientation to His plan (Psa 11914 Prov 1811 2918 Rom 1417
1513)
115) The third thorn in the life of the believer is related to the ldquopleasuresrdquo of this life
116) ldquoPleasuresrdquo pertains to engaging in activities which are pleasurable or produce
enjoyment (h`donh hedone)
117) The experience of pleasure is not necessarily an issue in the CWL
118) One may experience pleasure by riding a bike viewing different types of beauty in
Godrsquos creation listening to a symphonic master piece watching a movie and so forth
without transgressing Godrsquos standards
119) Similarly to ldquorichesrdquo it is the pursuit of or devotion to experiencing pleasure that
compromises the believer
120) Some develop a hardcore dedication to hedonism in a variety of areas in which
they are lovers of pleasure rather than lovers of God (cf 2 Tim 34 Titus 33)
121) The pursuit of pleasure is ultimately an unfulfilling endeavor for the believer
(Eccl 21-11)
122) Even acceptable sources of pleasure can become a serious problem if they are
pursued at the expense of Bible doctrine (ie if one neglects Heb 1025)
123) The three thorns have a conspicuous commonality each stifles the believerrsquos
spiritual vitality
124) The believer that negligently allows these thorns to continue to grow is said ldquoto
bring no fruit to maturityrdquo
125) Itrsquos important to recognize that Jesus isnrsquot indicating that the plant was never
productive but rather it became unproductive
126) The other synoptic gospels affirm this point saying of the plant ldquohellipit becomes
unfruitfulrdquo (Matt 1322 Mark 419)
127) The verb translated ldquobecomesrdquo indicates a change of condition the plant turns out
to be something it had not been previouslyhellipunfruitful (ginomai ginomai)
128) The end result of allowing weeds to flourish and choking out the plant is the
curtailment of fruit production
129) Here ldquofruitrdquo represents the application of Bible doctrine by the believer in
accordance with Godrsquos directive will
130) This is analogous to the believer that allows the ldquothornsrdquo of worry riches and
pleasure to run rampant in his ph 2
131) The inevitable result is the curtailment of good works or divine good production
Luke 8
417
132) Such a believer may seemingly appear to be ok but the scarcity of good works or
application points to spiritual compromise (quantity and quality are important- 2 Cor
510)
133) In a sense the believer becomes a prolific producer not of good works but thorns
or that which is worthless (Heb 64-8)
134) The believer ought to have zeal to be fruitful and be ready for every opportunity to
make an application (Titus 31 8 14)
135) The fourth and final soil type is referred to as ldquothe good soilrdquo which stresses the
fertility of the soil
136) Each of the previous three soil types was deficient to varying degrees but this soil
is different
137) It possesses all the essential characteristics to grow robust productive plants (v
8)
138) The good soil represents the believer who initially heard and understood the
word which portrays saving faith or acceptance of the Gospel (Matt 1323 Mark
420)
a) Matt 1323 ldquounderstandrdquo- sunihmi suniemi- to understand to comprehend
clearly
b) Mark 420 ldquoacceptrdquo- paradecomai paradechomai- to accept to acknowledge
something to be correct
139) The manner in which this type of believer heard the word is significant
140) The word was heard the word ldquoin an honest and good heartrdquo
141) The words translated ldquohonest and goodrdquo can be synonymous (kaloj kalos good
avgaqoj agathos good)
142) Here when used in tandem it refers to that which is of high quality good and
praiseworthy
143) In various Greco-Roman writings when kalos was used with agathos as we have
in our verse it was used to describe an exceptional citizen
144) Luke uses terms that would be readily understood by a Gentile audience
145) ldquoHonest and goodrdquo in our verse refers to the believerrsquos intellectual honesty and
readiness to apply the word
146) ldquoThe wordrdquo exceeds the Gospel and now encompasses ph 2 sound doctrine
147) In regard to ldquothe wordrdquo the ldquoexceptionalrdquo believer is said to ldquohold it fastrdquo
148) ldquoHold fastrdquo means to faithfully adhere to the word (katecw katecho)
149) The form of the Greek verb reveals that the believer continues to hold fast to the
word
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
412
against the flesh for these are in opposition to one another so that you may not do
the things that you please Ephesians 518 And do not get drunk with wine for
that is dissipation but be filled with the Spirit)
46) Saving faith enables one to utilize a myriad of spiritual resources (eg prayer -
Philippians 46-7 Be anxious for nothing but in everything by prayer and
supplication with thanksgiving let your requests be made known to God 7 And the
peace of God which surpasses all comprehension shall guard your hearts and your
minds in Christ Jesus the realm of sound doctrine ndash 1 Timothy 46 In pointing out
these things to the brethren you will be a good servant of Christ Jesus constantly
nourished on the words of the faith and of the sound doctrine which you have been
following the local church ndash 1 Tim 315 strengthening via Holy Spirit ndash Eph 316
etc)
47) Despite the joyful acceptance of the Gospel and all the benefits conferred to the
believer the happiness is only temporary and short-lived
48) This is indicated by the phrase ldquofor a timerdquo which points to a limited time
49) The spiritual growth of the believer is severely limited due to an ldquoundeveloped rootrdquo
(ie ldquono rootrdquo)
50) The other Gospel accounts indicate the root wasnrsquot formed ldquoinrdquo the individual (Matt
1321 Mark 417)
51) A root is a metaphor for sound doctrine residing in the soul of the believer
52) As a plantrsquos root is key to continued growth so sound doctrine in the soul is essential
for proper growth in the believer
53) Bible doctrine provides the necessary spiritual nutrients to be healthy and strong in
the CWL (Deut 83 Matt 44)
54) A lack of Bible doctrine results in an inherently weak condition
55) Also without it ldquoin a time of temptationrdquo the believer will ldquofall awayrdquo
56) The word translated ldquotemptationrdquo refers to an enticement to sin but may also refer
generally to hardship or testing in the life of the believer (peirasmoj peirasmos-
James 12 2 Peter 29)
57) This time is described as a period of ldquoaffliction and persecutionrdquo in Matthew and
Mark (Matt 1317 Mark 417)
58) Note that the affliction and persecution arises ldquobecause of the wordrdquo
59) The believer is depicted as coming under distress and oppression because of his faith
60) The end result for he believer that is not rooted by Bible doctrine is spiritual
capitulation
61) Here such a believer is said to ldquofall awayrdquo which carries the nuance of switching
onersquos allegiance in revolt (avfisthmi aphistemi- 1 Tim 41 Heb 312)
Luke 8
413
62) This one no longer follows Godrsquos directive will but their own will by practicing the
ldquodoing what is right in his own eyesrdquo ethos
63) The next soil type is the thorn or weed filled soil
64) The seed which fell among the thorns germinated and grew (Luke 87)
65) This represents those who heard and accepted the Gospel as in the case of the rocky
soil
66) This believer grows and gains some spiritual momentum
67) The implication is that initially the soil was fertile and that the plant developed a root
system unlike the seed in the rocky soil
68) We may then presume that this believer following saving faith was rooted in some
knowledge of Bible doctrine
69) Further the plant that grew in this soil is portrayed as having a greater longevity than
the one that sprouted up on the rocky soil
70) In the rocky soil the spiritual progress made by the believer is only temporary
ultimately due to two primary factors
a) The deficiency of sound doctrine in the soul (ie a lack of spiritual nutrition)
b) The unwillingness to utilize spiritual armor (Rom 1312 Eph 610ff)
71) However the phrase ldquoas they go on their wayrdquo suggests a longer period of spiritual
momentum even including a believerrsquos entire ph 2
72) Although this believer has some initial spiritual momentum the soil was fertile and
the seed grew other factors sprout up that compromise the productivity of the plant
73) An environment that would promote optimum long term plant growth and
productivity is not maintained
74) Note that thorns ldquogrew up withrdquo the plant (sumfuw sumphuo- to grow together in
Luke 87)
75) Clearly this is an undesirable situation as thorns or weeds if not eradicated are
typically invasive and will eventually choke out the plant
76) Such is the case in this soil type where the thorns are not pulled out and left to
flourish
77) The ldquothornsrdquo represent various unmaintained OSN issues in the life of the believer
(akanqa akantha)
78) Eventually these thorns choke out the productivity and spiritual momentum of the
believer
79) Bear in mind it is the believer that fails to control the OSN and instead indulges the
flesh (similar to pre-salvation modus vivendi ndash Eph 23 cf Rom 1314)
80) The verb ldquochokedrdquo is to restrict the growth or well-being of something by pressure
(sumpnigw sumpnigo)
Luke 8
414
81) Here the thorns that choke the believer are referred to as ldquoworries riches and the
pleasures of this liferdquo
82) Our term translated ldquoliferdquo refers to physical life and the various activities associated
with it (ie ph 2 manner of living bioj bios- 1 Tim 22 2 Tim 24)
83) The first thorn Jesus refers to are ldquoworriesrdquo of this life
84) The plural noun ldquoworriesrdquo refers to concerns or worries (merimna merimna)
85) Depending on the context the term may connote care or concern for a legitimate
object (eg Paul for those in his canon- 2 Cor 1128 cf Timothyrsquos concern for the
Philippians with verb- Phil 220 merimnaw merimnao- to care for to be concerned )
86) However in our verse merimna pertains to sinful worry fear and anxiety that
smother the believer in this earthly life
87) In Matthew and Mark this thorn is referred to as ldquothe worries of this worldrdquo (Matt
1322 Mark 419)
a) ldquoWorriesrdquo is merimna as in our verse
b) The noun translated ldquoworldrdquo pertains to a segment of time or age (aivwn aion)
c) The phrase ldquothe worries of this worldrdquo is better translated ldquothe worries of the
present agerdquo
d) As a general principle every age or period has its own worries and concerns based
on different variables
e) Yet the general concern of living out onersquos life in the world is common to all
88) All believers have concerns that relate to our ph 2
89) Some involve a legitimate need but the believer is unwilling to have confidence in
God and faith rest the situation (eg living grace)
90) Yet other concerns and worries are illegitimate and stirred up by the OSN (eg loss
of position ad status- John 1242-43 death- Psa 234 cf Acts 754-58)
91) In any case the worry and anxiety is invasive
92) The believer succumbs to feelings of apprehension or distress
93) As growing believers we are not to be anxious for anything (Phil 46 cf Isa 354)
94) Focus on today in making the appropriate applications in the AC not on what may or
may not happen in the future (Matt 634 cf Mark 1311)
95) In addition to choking our spiritual momentum being consumed with the worries of
this life will sap a believerrsquos happiness and spiritual vigilance (Prov 1225 Luke
2134)
96) The correct approach in dealing with various ldquoworriesrdquo begins with trusting God and
applying His word to the situation (1 Peter 57 cf Psa 625-8 9419 Isa 4110 2
Cor 19)
97) Faith rest is imperative (Heb 116)
Luke 8
415
98) The worries or concerns that may stifle a believerrsquos spiritual progress are
innumerable Some include
a) Concern for self (James 314-16)
b) Business interests career (James 413-17)
c) Family (Matt 1037)
d) Grief (Ruth 11-18)
e) Love for the world (2 Tim 410 1 John 215-16)
f) Relationships not in accordance with Bible doctrine (James 44 cf 1 Kings 111-8
Neh 1323-27)
g) The past (Ex 163 2 Peter 220-22)
h) ldquoAnythingrdquo that inhibits learning sound doctrine (Luke 1038-42)
99) We are to take active steps to ldquoweed outrdquo any anxiety or illegitimate concern in the
CWL
100) The longer this weed is allowed to grow the harder it becomes to control it
101) The 2nd
thorn cited by Jesus is ldquorichesrdquo
102) ldquoRichesrdquo refers to the material wealth of the cosmos (ploutoj ploutos- Rev
1817)
103) This is in contrast to the Divine ldquorichesrdquo that God bestows on the believer in time
(cf Rom 1133 Phil 419 Heb 1126)
104) Simply possessing ldquorichesrdquo isnrsquot an issue per say for the believer
105) Indeed some great believers were very wealthy (2 Chron 111-12 2 Chron 922
3227-29 Job 4210)
106) Scripture directs specific applications for the wealth however the issue relates to
the believerrsquos attitude towards the acquisition of wealth and prosperity (1 Tim 617-
19)
107) The pursuit of riches is foolhardy and inevitably disrupts spiritual momentum (1
Tim 69-10)
108) We are enjoined to flee from the desire for riches and instead pursue that which
conforms to Godrsquos directive will (1 Tim 611)
109) The believer is to vigilantly guard against greed in any form (Luke 1215 1613
Eph 53)
110) In the other synoptic Gospelrsquos our term ldquorichesrdquo is expanded upon being referred
to as ldquothe deceitfulness of richesrdquo (Matt 1322 Mark 419)
111) The deception occurs when the believer is seduced into thinking that his happiness
and security in life is dependent upon riches
112) Despite this prevailing attitude towards wealth in the world the believer must
reject it (Psa 234-5 Prov 2724)
Luke 8
416
113) Whether rich or poor we must be content with Godrsquos provisions in life (Luke
314 Phil 411 Heb 135)
114) Happiness and security in this life are the result of obedience to God and
consistent orientation to His plan (Psa 11914 Prov 1811 2918 Rom 1417
1513)
115) The third thorn in the life of the believer is related to the ldquopleasuresrdquo of this life
116) ldquoPleasuresrdquo pertains to engaging in activities which are pleasurable or produce
enjoyment (h`donh hedone)
117) The experience of pleasure is not necessarily an issue in the CWL
118) One may experience pleasure by riding a bike viewing different types of beauty in
Godrsquos creation listening to a symphonic master piece watching a movie and so forth
without transgressing Godrsquos standards
119) Similarly to ldquorichesrdquo it is the pursuit of or devotion to experiencing pleasure that
compromises the believer
120) Some develop a hardcore dedication to hedonism in a variety of areas in which
they are lovers of pleasure rather than lovers of God (cf 2 Tim 34 Titus 33)
121) The pursuit of pleasure is ultimately an unfulfilling endeavor for the believer
(Eccl 21-11)
122) Even acceptable sources of pleasure can become a serious problem if they are
pursued at the expense of Bible doctrine (ie if one neglects Heb 1025)
123) The three thorns have a conspicuous commonality each stifles the believerrsquos
spiritual vitality
124) The believer that negligently allows these thorns to continue to grow is said ldquoto
bring no fruit to maturityrdquo
125) Itrsquos important to recognize that Jesus isnrsquot indicating that the plant was never
productive but rather it became unproductive
126) The other synoptic gospels affirm this point saying of the plant ldquohellipit becomes
unfruitfulrdquo (Matt 1322 Mark 419)
127) The verb translated ldquobecomesrdquo indicates a change of condition the plant turns out
to be something it had not been previouslyhellipunfruitful (ginomai ginomai)
128) The end result of allowing weeds to flourish and choking out the plant is the
curtailment of fruit production
129) Here ldquofruitrdquo represents the application of Bible doctrine by the believer in
accordance with Godrsquos directive will
130) This is analogous to the believer that allows the ldquothornsrdquo of worry riches and
pleasure to run rampant in his ph 2
131) The inevitable result is the curtailment of good works or divine good production
Luke 8
417
132) Such a believer may seemingly appear to be ok but the scarcity of good works or
application points to spiritual compromise (quantity and quality are important- 2 Cor
510)
133) In a sense the believer becomes a prolific producer not of good works but thorns
or that which is worthless (Heb 64-8)
134) The believer ought to have zeal to be fruitful and be ready for every opportunity to
make an application (Titus 31 8 14)
135) The fourth and final soil type is referred to as ldquothe good soilrdquo which stresses the
fertility of the soil
136) Each of the previous three soil types was deficient to varying degrees but this soil
is different
137) It possesses all the essential characteristics to grow robust productive plants (v
8)
138) The good soil represents the believer who initially heard and understood the
word which portrays saving faith or acceptance of the Gospel (Matt 1323 Mark
420)
a) Matt 1323 ldquounderstandrdquo- sunihmi suniemi- to understand to comprehend
clearly
b) Mark 420 ldquoacceptrdquo- paradecomai paradechomai- to accept to acknowledge
something to be correct
139) The manner in which this type of believer heard the word is significant
140) The word was heard the word ldquoin an honest and good heartrdquo
141) The words translated ldquohonest and goodrdquo can be synonymous (kaloj kalos good
avgaqoj agathos good)
142) Here when used in tandem it refers to that which is of high quality good and
praiseworthy
143) In various Greco-Roman writings when kalos was used with agathos as we have
in our verse it was used to describe an exceptional citizen
144) Luke uses terms that would be readily understood by a Gentile audience
145) ldquoHonest and goodrdquo in our verse refers to the believerrsquos intellectual honesty and
readiness to apply the word
146) ldquoThe wordrdquo exceeds the Gospel and now encompasses ph 2 sound doctrine
147) In regard to ldquothe wordrdquo the ldquoexceptionalrdquo believer is said to ldquohold it fastrdquo
148) ldquoHold fastrdquo means to faithfully adhere to the word (katecw katecho)
149) The form of the Greek verb reveals that the believer continues to hold fast to the
word
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
413
62) This one no longer follows Godrsquos directive will but their own will by practicing the
ldquodoing what is right in his own eyesrdquo ethos
63) The next soil type is the thorn or weed filled soil
64) The seed which fell among the thorns germinated and grew (Luke 87)
65) This represents those who heard and accepted the Gospel as in the case of the rocky
soil
66) This believer grows and gains some spiritual momentum
67) The implication is that initially the soil was fertile and that the plant developed a root
system unlike the seed in the rocky soil
68) We may then presume that this believer following saving faith was rooted in some
knowledge of Bible doctrine
69) Further the plant that grew in this soil is portrayed as having a greater longevity than
the one that sprouted up on the rocky soil
70) In the rocky soil the spiritual progress made by the believer is only temporary
ultimately due to two primary factors
a) The deficiency of sound doctrine in the soul (ie a lack of spiritual nutrition)
b) The unwillingness to utilize spiritual armor (Rom 1312 Eph 610ff)
71) However the phrase ldquoas they go on their wayrdquo suggests a longer period of spiritual
momentum even including a believerrsquos entire ph 2
72) Although this believer has some initial spiritual momentum the soil was fertile and
the seed grew other factors sprout up that compromise the productivity of the plant
73) An environment that would promote optimum long term plant growth and
productivity is not maintained
74) Note that thorns ldquogrew up withrdquo the plant (sumfuw sumphuo- to grow together in
Luke 87)
75) Clearly this is an undesirable situation as thorns or weeds if not eradicated are
typically invasive and will eventually choke out the plant
76) Such is the case in this soil type where the thorns are not pulled out and left to
flourish
77) The ldquothornsrdquo represent various unmaintained OSN issues in the life of the believer
(akanqa akantha)
78) Eventually these thorns choke out the productivity and spiritual momentum of the
believer
79) Bear in mind it is the believer that fails to control the OSN and instead indulges the
flesh (similar to pre-salvation modus vivendi ndash Eph 23 cf Rom 1314)
80) The verb ldquochokedrdquo is to restrict the growth or well-being of something by pressure
(sumpnigw sumpnigo)
Luke 8
414
81) Here the thorns that choke the believer are referred to as ldquoworries riches and the
pleasures of this liferdquo
82) Our term translated ldquoliferdquo refers to physical life and the various activities associated
with it (ie ph 2 manner of living bioj bios- 1 Tim 22 2 Tim 24)
83) The first thorn Jesus refers to are ldquoworriesrdquo of this life
84) The plural noun ldquoworriesrdquo refers to concerns or worries (merimna merimna)
85) Depending on the context the term may connote care or concern for a legitimate
object (eg Paul for those in his canon- 2 Cor 1128 cf Timothyrsquos concern for the
Philippians with verb- Phil 220 merimnaw merimnao- to care for to be concerned )
86) However in our verse merimna pertains to sinful worry fear and anxiety that
smother the believer in this earthly life
87) In Matthew and Mark this thorn is referred to as ldquothe worries of this worldrdquo (Matt
1322 Mark 419)
a) ldquoWorriesrdquo is merimna as in our verse
b) The noun translated ldquoworldrdquo pertains to a segment of time or age (aivwn aion)
c) The phrase ldquothe worries of this worldrdquo is better translated ldquothe worries of the
present agerdquo
d) As a general principle every age or period has its own worries and concerns based
on different variables
e) Yet the general concern of living out onersquos life in the world is common to all
88) All believers have concerns that relate to our ph 2
89) Some involve a legitimate need but the believer is unwilling to have confidence in
God and faith rest the situation (eg living grace)
90) Yet other concerns and worries are illegitimate and stirred up by the OSN (eg loss
of position ad status- John 1242-43 death- Psa 234 cf Acts 754-58)
91) In any case the worry and anxiety is invasive
92) The believer succumbs to feelings of apprehension or distress
93) As growing believers we are not to be anxious for anything (Phil 46 cf Isa 354)
94) Focus on today in making the appropriate applications in the AC not on what may or
may not happen in the future (Matt 634 cf Mark 1311)
95) In addition to choking our spiritual momentum being consumed with the worries of
this life will sap a believerrsquos happiness and spiritual vigilance (Prov 1225 Luke
2134)
96) The correct approach in dealing with various ldquoworriesrdquo begins with trusting God and
applying His word to the situation (1 Peter 57 cf Psa 625-8 9419 Isa 4110 2
Cor 19)
97) Faith rest is imperative (Heb 116)
Luke 8
415
98) The worries or concerns that may stifle a believerrsquos spiritual progress are
innumerable Some include
a) Concern for self (James 314-16)
b) Business interests career (James 413-17)
c) Family (Matt 1037)
d) Grief (Ruth 11-18)
e) Love for the world (2 Tim 410 1 John 215-16)
f) Relationships not in accordance with Bible doctrine (James 44 cf 1 Kings 111-8
Neh 1323-27)
g) The past (Ex 163 2 Peter 220-22)
h) ldquoAnythingrdquo that inhibits learning sound doctrine (Luke 1038-42)
99) We are to take active steps to ldquoweed outrdquo any anxiety or illegitimate concern in the
CWL
100) The longer this weed is allowed to grow the harder it becomes to control it
101) The 2nd
thorn cited by Jesus is ldquorichesrdquo
102) ldquoRichesrdquo refers to the material wealth of the cosmos (ploutoj ploutos- Rev
1817)
103) This is in contrast to the Divine ldquorichesrdquo that God bestows on the believer in time
(cf Rom 1133 Phil 419 Heb 1126)
104) Simply possessing ldquorichesrdquo isnrsquot an issue per say for the believer
105) Indeed some great believers were very wealthy (2 Chron 111-12 2 Chron 922
3227-29 Job 4210)
106) Scripture directs specific applications for the wealth however the issue relates to
the believerrsquos attitude towards the acquisition of wealth and prosperity (1 Tim 617-
19)
107) The pursuit of riches is foolhardy and inevitably disrupts spiritual momentum (1
Tim 69-10)
108) We are enjoined to flee from the desire for riches and instead pursue that which
conforms to Godrsquos directive will (1 Tim 611)
109) The believer is to vigilantly guard against greed in any form (Luke 1215 1613
Eph 53)
110) In the other synoptic Gospelrsquos our term ldquorichesrdquo is expanded upon being referred
to as ldquothe deceitfulness of richesrdquo (Matt 1322 Mark 419)
111) The deception occurs when the believer is seduced into thinking that his happiness
and security in life is dependent upon riches
112) Despite this prevailing attitude towards wealth in the world the believer must
reject it (Psa 234-5 Prov 2724)
Luke 8
416
113) Whether rich or poor we must be content with Godrsquos provisions in life (Luke
314 Phil 411 Heb 135)
114) Happiness and security in this life are the result of obedience to God and
consistent orientation to His plan (Psa 11914 Prov 1811 2918 Rom 1417
1513)
115) The third thorn in the life of the believer is related to the ldquopleasuresrdquo of this life
116) ldquoPleasuresrdquo pertains to engaging in activities which are pleasurable or produce
enjoyment (h`donh hedone)
117) The experience of pleasure is not necessarily an issue in the CWL
118) One may experience pleasure by riding a bike viewing different types of beauty in
Godrsquos creation listening to a symphonic master piece watching a movie and so forth
without transgressing Godrsquos standards
119) Similarly to ldquorichesrdquo it is the pursuit of or devotion to experiencing pleasure that
compromises the believer
120) Some develop a hardcore dedication to hedonism in a variety of areas in which
they are lovers of pleasure rather than lovers of God (cf 2 Tim 34 Titus 33)
121) The pursuit of pleasure is ultimately an unfulfilling endeavor for the believer
(Eccl 21-11)
122) Even acceptable sources of pleasure can become a serious problem if they are
pursued at the expense of Bible doctrine (ie if one neglects Heb 1025)
123) The three thorns have a conspicuous commonality each stifles the believerrsquos
spiritual vitality
124) The believer that negligently allows these thorns to continue to grow is said ldquoto
bring no fruit to maturityrdquo
125) Itrsquos important to recognize that Jesus isnrsquot indicating that the plant was never
productive but rather it became unproductive
126) The other synoptic gospels affirm this point saying of the plant ldquohellipit becomes
unfruitfulrdquo (Matt 1322 Mark 419)
127) The verb translated ldquobecomesrdquo indicates a change of condition the plant turns out
to be something it had not been previouslyhellipunfruitful (ginomai ginomai)
128) The end result of allowing weeds to flourish and choking out the plant is the
curtailment of fruit production
129) Here ldquofruitrdquo represents the application of Bible doctrine by the believer in
accordance with Godrsquos directive will
130) This is analogous to the believer that allows the ldquothornsrdquo of worry riches and
pleasure to run rampant in his ph 2
131) The inevitable result is the curtailment of good works or divine good production
Luke 8
417
132) Such a believer may seemingly appear to be ok but the scarcity of good works or
application points to spiritual compromise (quantity and quality are important- 2 Cor
510)
133) In a sense the believer becomes a prolific producer not of good works but thorns
or that which is worthless (Heb 64-8)
134) The believer ought to have zeal to be fruitful and be ready for every opportunity to
make an application (Titus 31 8 14)
135) The fourth and final soil type is referred to as ldquothe good soilrdquo which stresses the
fertility of the soil
136) Each of the previous three soil types was deficient to varying degrees but this soil
is different
137) It possesses all the essential characteristics to grow robust productive plants (v
8)
138) The good soil represents the believer who initially heard and understood the
word which portrays saving faith or acceptance of the Gospel (Matt 1323 Mark
420)
a) Matt 1323 ldquounderstandrdquo- sunihmi suniemi- to understand to comprehend
clearly
b) Mark 420 ldquoacceptrdquo- paradecomai paradechomai- to accept to acknowledge
something to be correct
139) The manner in which this type of believer heard the word is significant
140) The word was heard the word ldquoin an honest and good heartrdquo
141) The words translated ldquohonest and goodrdquo can be synonymous (kaloj kalos good
avgaqoj agathos good)
142) Here when used in tandem it refers to that which is of high quality good and
praiseworthy
143) In various Greco-Roman writings when kalos was used with agathos as we have
in our verse it was used to describe an exceptional citizen
144) Luke uses terms that would be readily understood by a Gentile audience
145) ldquoHonest and goodrdquo in our verse refers to the believerrsquos intellectual honesty and
readiness to apply the word
146) ldquoThe wordrdquo exceeds the Gospel and now encompasses ph 2 sound doctrine
147) In regard to ldquothe wordrdquo the ldquoexceptionalrdquo believer is said to ldquohold it fastrdquo
148) ldquoHold fastrdquo means to faithfully adhere to the word (katecw katecho)
149) The form of the Greek verb reveals that the believer continues to hold fast to the
word
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
414
81) Here the thorns that choke the believer are referred to as ldquoworries riches and the
pleasures of this liferdquo
82) Our term translated ldquoliferdquo refers to physical life and the various activities associated
with it (ie ph 2 manner of living bioj bios- 1 Tim 22 2 Tim 24)
83) The first thorn Jesus refers to are ldquoworriesrdquo of this life
84) The plural noun ldquoworriesrdquo refers to concerns or worries (merimna merimna)
85) Depending on the context the term may connote care or concern for a legitimate
object (eg Paul for those in his canon- 2 Cor 1128 cf Timothyrsquos concern for the
Philippians with verb- Phil 220 merimnaw merimnao- to care for to be concerned )
86) However in our verse merimna pertains to sinful worry fear and anxiety that
smother the believer in this earthly life
87) In Matthew and Mark this thorn is referred to as ldquothe worries of this worldrdquo (Matt
1322 Mark 419)
a) ldquoWorriesrdquo is merimna as in our verse
b) The noun translated ldquoworldrdquo pertains to a segment of time or age (aivwn aion)
c) The phrase ldquothe worries of this worldrdquo is better translated ldquothe worries of the
present agerdquo
d) As a general principle every age or period has its own worries and concerns based
on different variables
e) Yet the general concern of living out onersquos life in the world is common to all
88) All believers have concerns that relate to our ph 2
89) Some involve a legitimate need but the believer is unwilling to have confidence in
God and faith rest the situation (eg living grace)
90) Yet other concerns and worries are illegitimate and stirred up by the OSN (eg loss
of position ad status- John 1242-43 death- Psa 234 cf Acts 754-58)
91) In any case the worry and anxiety is invasive
92) The believer succumbs to feelings of apprehension or distress
93) As growing believers we are not to be anxious for anything (Phil 46 cf Isa 354)
94) Focus on today in making the appropriate applications in the AC not on what may or
may not happen in the future (Matt 634 cf Mark 1311)
95) In addition to choking our spiritual momentum being consumed with the worries of
this life will sap a believerrsquos happiness and spiritual vigilance (Prov 1225 Luke
2134)
96) The correct approach in dealing with various ldquoworriesrdquo begins with trusting God and
applying His word to the situation (1 Peter 57 cf Psa 625-8 9419 Isa 4110 2
Cor 19)
97) Faith rest is imperative (Heb 116)
Luke 8
415
98) The worries or concerns that may stifle a believerrsquos spiritual progress are
innumerable Some include
a) Concern for self (James 314-16)
b) Business interests career (James 413-17)
c) Family (Matt 1037)
d) Grief (Ruth 11-18)
e) Love for the world (2 Tim 410 1 John 215-16)
f) Relationships not in accordance with Bible doctrine (James 44 cf 1 Kings 111-8
Neh 1323-27)
g) The past (Ex 163 2 Peter 220-22)
h) ldquoAnythingrdquo that inhibits learning sound doctrine (Luke 1038-42)
99) We are to take active steps to ldquoweed outrdquo any anxiety or illegitimate concern in the
CWL
100) The longer this weed is allowed to grow the harder it becomes to control it
101) The 2nd
thorn cited by Jesus is ldquorichesrdquo
102) ldquoRichesrdquo refers to the material wealth of the cosmos (ploutoj ploutos- Rev
1817)
103) This is in contrast to the Divine ldquorichesrdquo that God bestows on the believer in time
(cf Rom 1133 Phil 419 Heb 1126)
104) Simply possessing ldquorichesrdquo isnrsquot an issue per say for the believer
105) Indeed some great believers were very wealthy (2 Chron 111-12 2 Chron 922
3227-29 Job 4210)
106) Scripture directs specific applications for the wealth however the issue relates to
the believerrsquos attitude towards the acquisition of wealth and prosperity (1 Tim 617-
19)
107) The pursuit of riches is foolhardy and inevitably disrupts spiritual momentum (1
Tim 69-10)
108) We are enjoined to flee from the desire for riches and instead pursue that which
conforms to Godrsquos directive will (1 Tim 611)
109) The believer is to vigilantly guard against greed in any form (Luke 1215 1613
Eph 53)
110) In the other synoptic Gospelrsquos our term ldquorichesrdquo is expanded upon being referred
to as ldquothe deceitfulness of richesrdquo (Matt 1322 Mark 419)
111) The deception occurs when the believer is seduced into thinking that his happiness
and security in life is dependent upon riches
112) Despite this prevailing attitude towards wealth in the world the believer must
reject it (Psa 234-5 Prov 2724)
Luke 8
416
113) Whether rich or poor we must be content with Godrsquos provisions in life (Luke
314 Phil 411 Heb 135)
114) Happiness and security in this life are the result of obedience to God and
consistent orientation to His plan (Psa 11914 Prov 1811 2918 Rom 1417
1513)
115) The third thorn in the life of the believer is related to the ldquopleasuresrdquo of this life
116) ldquoPleasuresrdquo pertains to engaging in activities which are pleasurable or produce
enjoyment (h`donh hedone)
117) The experience of pleasure is not necessarily an issue in the CWL
118) One may experience pleasure by riding a bike viewing different types of beauty in
Godrsquos creation listening to a symphonic master piece watching a movie and so forth
without transgressing Godrsquos standards
119) Similarly to ldquorichesrdquo it is the pursuit of or devotion to experiencing pleasure that
compromises the believer
120) Some develop a hardcore dedication to hedonism in a variety of areas in which
they are lovers of pleasure rather than lovers of God (cf 2 Tim 34 Titus 33)
121) The pursuit of pleasure is ultimately an unfulfilling endeavor for the believer
(Eccl 21-11)
122) Even acceptable sources of pleasure can become a serious problem if they are
pursued at the expense of Bible doctrine (ie if one neglects Heb 1025)
123) The three thorns have a conspicuous commonality each stifles the believerrsquos
spiritual vitality
124) The believer that negligently allows these thorns to continue to grow is said ldquoto
bring no fruit to maturityrdquo
125) Itrsquos important to recognize that Jesus isnrsquot indicating that the plant was never
productive but rather it became unproductive
126) The other synoptic gospels affirm this point saying of the plant ldquohellipit becomes
unfruitfulrdquo (Matt 1322 Mark 419)
127) The verb translated ldquobecomesrdquo indicates a change of condition the plant turns out
to be something it had not been previouslyhellipunfruitful (ginomai ginomai)
128) The end result of allowing weeds to flourish and choking out the plant is the
curtailment of fruit production
129) Here ldquofruitrdquo represents the application of Bible doctrine by the believer in
accordance with Godrsquos directive will
130) This is analogous to the believer that allows the ldquothornsrdquo of worry riches and
pleasure to run rampant in his ph 2
131) The inevitable result is the curtailment of good works or divine good production
Luke 8
417
132) Such a believer may seemingly appear to be ok but the scarcity of good works or
application points to spiritual compromise (quantity and quality are important- 2 Cor
510)
133) In a sense the believer becomes a prolific producer not of good works but thorns
or that which is worthless (Heb 64-8)
134) The believer ought to have zeal to be fruitful and be ready for every opportunity to
make an application (Titus 31 8 14)
135) The fourth and final soil type is referred to as ldquothe good soilrdquo which stresses the
fertility of the soil
136) Each of the previous three soil types was deficient to varying degrees but this soil
is different
137) It possesses all the essential characteristics to grow robust productive plants (v
8)
138) The good soil represents the believer who initially heard and understood the
word which portrays saving faith or acceptance of the Gospel (Matt 1323 Mark
420)
a) Matt 1323 ldquounderstandrdquo- sunihmi suniemi- to understand to comprehend
clearly
b) Mark 420 ldquoacceptrdquo- paradecomai paradechomai- to accept to acknowledge
something to be correct
139) The manner in which this type of believer heard the word is significant
140) The word was heard the word ldquoin an honest and good heartrdquo
141) The words translated ldquohonest and goodrdquo can be synonymous (kaloj kalos good
avgaqoj agathos good)
142) Here when used in tandem it refers to that which is of high quality good and
praiseworthy
143) In various Greco-Roman writings when kalos was used with agathos as we have
in our verse it was used to describe an exceptional citizen
144) Luke uses terms that would be readily understood by a Gentile audience
145) ldquoHonest and goodrdquo in our verse refers to the believerrsquos intellectual honesty and
readiness to apply the word
146) ldquoThe wordrdquo exceeds the Gospel and now encompasses ph 2 sound doctrine
147) In regard to ldquothe wordrdquo the ldquoexceptionalrdquo believer is said to ldquohold it fastrdquo
148) ldquoHold fastrdquo means to faithfully adhere to the word (katecw katecho)
149) The form of the Greek verb reveals that the believer continues to hold fast to the
word
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
415
98) The worries or concerns that may stifle a believerrsquos spiritual progress are
innumerable Some include
a) Concern for self (James 314-16)
b) Business interests career (James 413-17)
c) Family (Matt 1037)
d) Grief (Ruth 11-18)
e) Love for the world (2 Tim 410 1 John 215-16)
f) Relationships not in accordance with Bible doctrine (James 44 cf 1 Kings 111-8
Neh 1323-27)
g) The past (Ex 163 2 Peter 220-22)
h) ldquoAnythingrdquo that inhibits learning sound doctrine (Luke 1038-42)
99) We are to take active steps to ldquoweed outrdquo any anxiety or illegitimate concern in the
CWL
100) The longer this weed is allowed to grow the harder it becomes to control it
101) The 2nd
thorn cited by Jesus is ldquorichesrdquo
102) ldquoRichesrdquo refers to the material wealth of the cosmos (ploutoj ploutos- Rev
1817)
103) This is in contrast to the Divine ldquorichesrdquo that God bestows on the believer in time
(cf Rom 1133 Phil 419 Heb 1126)
104) Simply possessing ldquorichesrdquo isnrsquot an issue per say for the believer
105) Indeed some great believers were very wealthy (2 Chron 111-12 2 Chron 922
3227-29 Job 4210)
106) Scripture directs specific applications for the wealth however the issue relates to
the believerrsquos attitude towards the acquisition of wealth and prosperity (1 Tim 617-
19)
107) The pursuit of riches is foolhardy and inevitably disrupts spiritual momentum (1
Tim 69-10)
108) We are enjoined to flee from the desire for riches and instead pursue that which
conforms to Godrsquos directive will (1 Tim 611)
109) The believer is to vigilantly guard against greed in any form (Luke 1215 1613
Eph 53)
110) In the other synoptic Gospelrsquos our term ldquorichesrdquo is expanded upon being referred
to as ldquothe deceitfulness of richesrdquo (Matt 1322 Mark 419)
111) The deception occurs when the believer is seduced into thinking that his happiness
and security in life is dependent upon riches
112) Despite this prevailing attitude towards wealth in the world the believer must
reject it (Psa 234-5 Prov 2724)
Luke 8
416
113) Whether rich or poor we must be content with Godrsquos provisions in life (Luke
314 Phil 411 Heb 135)
114) Happiness and security in this life are the result of obedience to God and
consistent orientation to His plan (Psa 11914 Prov 1811 2918 Rom 1417
1513)
115) The third thorn in the life of the believer is related to the ldquopleasuresrdquo of this life
116) ldquoPleasuresrdquo pertains to engaging in activities which are pleasurable or produce
enjoyment (h`donh hedone)
117) The experience of pleasure is not necessarily an issue in the CWL
118) One may experience pleasure by riding a bike viewing different types of beauty in
Godrsquos creation listening to a symphonic master piece watching a movie and so forth
without transgressing Godrsquos standards
119) Similarly to ldquorichesrdquo it is the pursuit of or devotion to experiencing pleasure that
compromises the believer
120) Some develop a hardcore dedication to hedonism in a variety of areas in which
they are lovers of pleasure rather than lovers of God (cf 2 Tim 34 Titus 33)
121) The pursuit of pleasure is ultimately an unfulfilling endeavor for the believer
(Eccl 21-11)
122) Even acceptable sources of pleasure can become a serious problem if they are
pursued at the expense of Bible doctrine (ie if one neglects Heb 1025)
123) The three thorns have a conspicuous commonality each stifles the believerrsquos
spiritual vitality
124) The believer that negligently allows these thorns to continue to grow is said ldquoto
bring no fruit to maturityrdquo
125) Itrsquos important to recognize that Jesus isnrsquot indicating that the plant was never
productive but rather it became unproductive
126) The other synoptic gospels affirm this point saying of the plant ldquohellipit becomes
unfruitfulrdquo (Matt 1322 Mark 419)
127) The verb translated ldquobecomesrdquo indicates a change of condition the plant turns out
to be something it had not been previouslyhellipunfruitful (ginomai ginomai)
128) The end result of allowing weeds to flourish and choking out the plant is the
curtailment of fruit production
129) Here ldquofruitrdquo represents the application of Bible doctrine by the believer in
accordance with Godrsquos directive will
130) This is analogous to the believer that allows the ldquothornsrdquo of worry riches and
pleasure to run rampant in his ph 2
131) The inevitable result is the curtailment of good works or divine good production
Luke 8
417
132) Such a believer may seemingly appear to be ok but the scarcity of good works or
application points to spiritual compromise (quantity and quality are important- 2 Cor
510)
133) In a sense the believer becomes a prolific producer not of good works but thorns
or that which is worthless (Heb 64-8)
134) The believer ought to have zeal to be fruitful and be ready for every opportunity to
make an application (Titus 31 8 14)
135) The fourth and final soil type is referred to as ldquothe good soilrdquo which stresses the
fertility of the soil
136) Each of the previous three soil types was deficient to varying degrees but this soil
is different
137) It possesses all the essential characteristics to grow robust productive plants (v
8)
138) The good soil represents the believer who initially heard and understood the
word which portrays saving faith or acceptance of the Gospel (Matt 1323 Mark
420)
a) Matt 1323 ldquounderstandrdquo- sunihmi suniemi- to understand to comprehend
clearly
b) Mark 420 ldquoacceptrdquo- paradecomai paradechomai- to accept to acknowledge
something to be correct
139) The manner in which this type of believer heard the word is significant
140) The word was heard the word ldquoin an honest and good heartrdquo
141) The words translated ldquohonest and goodrdquo can be synonymous (kaloj kalos good
avgaqoj agathos good)
142) Here when used in tandem it refers to that which is of high quality good and
praiseworthy
143) In various Greco-Roman writings when kalos was used with agathos as we have
in our verse it was used to describe an exceptional citizen
144) Luke uses terms that would be readily understood by a Gentile audience
145) ldquoHonest and goodrdquo in our verse refers to the believerrsquos intellectual honesty and
readiness to apply the word
146) ldquoThe wordrdquo exceeds the Gospel and now encompasses ph 2 sound doctrine
147) In regard to ldquothe wordrdquo the ldquoexceptionalrdquo believer is said to ldquohold it fastrdquo
148) ldquoHold fastrdquo means to faithfully adhere to the word (katecw katecho)
149) The form of the Greek verb reveals that the believer continues to hold fast to the
word
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
416
113) Whether rich or poor we must be content with Godrsquos provisions in life (Luke
314 Phil 411 Heb 135)
114) Happiness and security in this life are the result of obedience to God and
consistent orientation to His plan (Psa 11914 Prov 1811 2918 Rom 1417
1513)
115) The third thorn in the life of the believer is related to the ldquopleasuresrdquo of this life
116) ldquoPleasuresrdquo pertains to engaging in activities which are pleasurable or produce
enjoyment (h`donh hedone)
117) The experience of pleasure is not necessarily an issue in the CWL
118) One may experience pleasure by riding a bike viewing different types of beauty in
Godrsquos creation listening to a symphonic master piece watching a movie and so forth
without transgressing Godrsquos standards
119) Similarly to ldquorichesrdquo it is the pursuit of or devotion to experiencing pleasure that
compromises the believer
120) Some develop a hardcore dedication to hedonism in a variety of areas in which
they are lovers of pleasure rather than lovers of God (cf 2 Tim 34 Titus 33)
121) The pursuit of pleasure is ultimately an unfulfilling endeavor for the believer
(Eccl 21-11)
122) Even acceptable sources of pleasure can become a serious problem if they are
pursued at the expense of Bible doctrine (ie if one neglects Heb 1025)
123) The three thorns have a conspicuous commonality each stifles the believerrsquos
spiritual vitality
124) The believer that negligently allows these thorns to continue to grow is said ldquoto
bring no fruit to maturityrdquo
125) Itrsquos important to recognize that Jesus isnrsquot indicating that the plant was never
productive but rather it became unproductive
126) The other synoptic gospels affirm this point saying of the plant ldquohellipit becomes
unfruitfulrdquo (Matt 1322 Mark 419)
127) The verb translated ldquobecomesrdquo indicates a change of condition the plant turns out
to be something it had not been previouslyhellipunfruitful (ginomai ginomai)
128) The end result of allowing weeds to flourish and choking out the plant is the
curtailment of fruit production
129) Here ldquofruitrdquo represents the application of Bible doctrine by the believer in
accordance with Godrsquos directive will
130) This is analogous to the believer that allows the ldquothornsrdquo of worry riches and
pleasure to run rampant in his ph 2
131) The inevitable result is the curtailment of good works or divine good production
Luke 8
417
132) Such a believer may seemingly appear to be ok but the scarcity of good works or
application points to spiritual compromise (quantity and quality are important- 2 Cor
510)
133) In a sense the believer becomes a prolific producer not of good works but thorns
or that which is worthless (Heb 64-8)
134) The believer ought to have zeal to be fruitful and be ready for every opportunity to
make an application (Titus 31 8 14)
135) The fourth and final soil type is referred to as ldquothe good soilrdquo which stresses the
fertility of the soil
136) Each of the previous three soil types was deficient to varying degrees but this soil
is different
137) It possesses all the essential characteristics to grow robust productive plants (v
8)
138) The good soil represents the believer who initially heard and understood the
word which portrays saving faith or acceptance of the Gospel (Matt 1323 Mark
420)
a) Matt 1323 ldquounderstandrdquo- sunihmi suniemi- to understand to comprehend
clearly
b) Mark 420 ldquoacceptrdquo- paradecomai paradechomai- to accept to acknowledge
something to be correct
139) The manner in which this type of believer heard the word is significant
140) The word was heard the word ldquoin an honest and good heartrdquo
141) The words translated ldquohonest and goodrdquo can be synonymous (kaloj kalos good
avgaqoj agathos good)
142) Here when used in tandem it refers to that which is of high quality good and
praiseworthy
143) In various Greco-Roman writings when kalos was used with agathos as we have
in our verse it was used to describe an exceptional citizen
144) Luke uses terms that would be readily understood by a Gentile audience
145) ldquoHonest and goodrdquo in our verse refers to the believerrsquos intellectual honesty and
readiness to apply the word
146) ldquoThe wordrdquo exceeds the Gospel and now encompasses ph 2 sound doctrine
147) In regard to ldquothe wordrdquo the ldquoexceptionalrdquo believer is said to ldquohold it fastrdquo
148) ldquoHold fastrdquo means to faithfully adhere to the word (katecw katecho)
149) The form of the Greek verb reveals that the believer continues to hold fast to the
word
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
417
132) Such a believer may seemingly appear to be ok but the scarcity of good works or
application points to spiritual compromise (quantity and quality are important- 2 Cor
510)
133) In a sense the believer becomes a prolific producer not of good works but thorns
or that which is worthless (Heb 64-8)
134) The believer ought to have zeal to be fruitful and be ready for every opportunity to
make an application (Titus 31 8 14)
135) The fourth and final soil type is referred to as ldquothe good soilrdquo which stresses the
fertility of the soil
136) Each of the previous three soil types was deficient to varying degrees but this soil
is different
137) It possesses all the essential characteristics to grow robust productive plants (v
8)
138) The good soil represents the believer who initially heard and understood the
word which portrays saving faith or acceptance of the Gospel (Matt 1323 Mark
420)
a) Matt 1323 ldquounderstandrdquo- sunihmi suniemi- to understand to comprehend
clearly
b) Mark 420 ldquoacceptrdquo- paradecomai paradechomai- to accept to acknowledge
something to be correct
139) The manner in which this type of believer heard the word is significant
140) The word was heard the word ldquoin an honest and good heartrdquo
141) The words translated ldquohonest and goodrdquo can be synonymous (kaloj kalos good
avgaqoj agathos good)
142) Here when used in tandem it refers to that which is of high quality good and
praiseworthy
143) In various Greco-Roman writings when kalos was used with agathos as we have
in our verse it was used to describe an exceptional citizen
144) Luke uses terms that would be readily understood by a Gentile audience
145) ldquoHonest and goodrdquo in our verse refers to the believerrsquos intellectual honesty and
readiness to apply the word
146) ldquoThe wordrdquo exceeds the Gospel and now encompasses ph 2 sound doctrine
147) In regard to ldquothe wordrdquo the ldquoexceptionalrdquo believer is said to ldquohold it fastrdquo
148) ldquoHold fastrdquo means to faithfully adhere to the word (katecw katecho)
149) The form of the Greek verb reveals that the believer continues to hold fast to the
word
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
418
150) This believer manifests an ongoing tenacity in adhering to Bible doctrine over the
course of the CWL regardless of circumstances
151) Many believers fall away from the faith for various reasons especially in our day
but this type clings to the truth
152) Such an outlook is essential for the believer that desires to attain spiritual maturity
in the devilrsquos world (Rom 129 1 Cor 112 1 Thess 521 Heb 1023)
153) The believers depicted by the good soil ldquobear fruit with perseverancerdquo
154) ldquoBearing fruitrdquo is an ongoing phenomenon so these ldquocontinue bearing fruitrdquo
155) As in the previous soil ldquobearing fruitrdquo is analogous to the proper application of
Bible doctrine also referred to as divine good production
156) Luke focuses on a high level of bearing fruit both high yield and high quality
157) However Mark notes that there are different levels of bearing fruit in the life of the
exceptional believer (Mark 420)
158) All are good soil and therefore +v seekers of Truth
159) Yet not all +v believer apply at the same level some apply more than others
160) We must miss the correlation between the believer that willingly and tenaciously
adheres to sound doctrine and the end result of great productivity
161) A believer will not continue to maintain maximum productivity in the CWL if he
doesnrsquot possess these qualities
162) Additionally the entire process of bearing fruit requires ldquoperseverancerdquo
163) ldquoPerseverancerdquo indicates the capacity to bear up under or patiently endure difficult
circumstances (u`pomonh hupomone)
164) The ability to endure arduous circumstances must be developed by every believer
it is absolutely essential to complete our ph 2 successfully and in a manner pleasing
to God (2 Cor 64 2 Thess 14 Heb 121)
165) It is however completely in the hands of every believer whether they will take the
initiative to be exceptional
166) Those that settle for spiritual mediocrity will be disappointed while those that
endure will rejoice (1 John 228 cf James 511)
Doctrine of Regression
Doctrine of Divine Good
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
419
Luke 816-18 Now no one after lighting a lamp covers it over with a container or puts
it under a bed but he puts it on a lampstand in order that those who come in may see the
light 17
For nothing is hidden that shall not become evident nor anything secret that
shall not be known and come to light 18
Therefore continue taking care how you listen
for whoever has to him shall more be given and whoever does not have even what he
thinks he has shall be taken away from him
Analysis of vv 16-18
1) After concluding ldquothe parable of the sowerrdquo Luke proceeds to Jesusrsquo next parable
2) This parable in our passage is commonly referred to as ldquothe parable of the lamprdquo
3) Before Jesus resumes teaching parables to the great multitude until evening He
continues to address His disciples as with the previous parable (Mark 49-11 33-35
Luke 810)
4) His explanation of the parable of the sower and this parable to His disciples is an
interval in His general teaching
5) Jesus provides clarification to disciples not just the twelve but all who follow His
teaching quite simply because they desired the knowledge of the Truth
6) In connection with receiving the word and being productive in the parable of sower
Jesus affirms the proper manifestation of the word of God in the life of the believer
7) He begins ldquoNow no one after lighting a lamp covers it over with a container or puts
it under a bedhelliprdquo
8) Jesusrsquo point is obvious enough concealing or otherwise diminishing the light cast by
a lamp is nonsensical as it is not being used for its intended purpose
9) Instead the lamp is to be placed on a lampstand ldquoin order that those who come in
may see the lightrdquo
10) Of course the purpose of the lamp is to provide light for everyone in a house but also
to those who enter
11) The lighting of the lamp portrays saving faith on the part of an individual
12) There is no other way to light the lamp (John 146cf Acts 412)
13) Essentially the one who accepts Jesus ldquothe light of the worldrdquo obtains ldquothe light of
liferdquo eternal life (John 812 cf John 14ff 95 1246)
14) Conversely the one who rejects the light of the Gospel remains spiritually dead and in
darkness (2 Cor 44)
15) The lamp and the light emitted is analogous to the word of God and its manifestation
in the life of the believer
16) The word of God provides enlightenment and guidance in the CWL (Psa 119105
130 Prov 623 2 Peter 119)
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
420
17) We are to let our light shine before men in the form of visible applications of Godrsquos
word (Matt 516)
18) The purpose clause ldquoin order that those who come in may see the lightrdquo alludes to
the Christianrsquos responsibility to be a witness to others
19) Indeed when we apply Godrsquos word we appear as lights in the world and glorify Him
(Phil 215 cf John 158)
20) As our light shines it often opens up an opportunity for the believer to provide
enlightenment to those who need the light unbelievers and to those who have hidden
their light maladjusted believers
21) Additionally it provides encouragement to like-minded believers (cf Rom 18-9)
22) Neither our faith nor obedience to word of God should be concealed or otherwise
hidden
23) Yet all too often many believers are caught up in the things of this world and donrsquot let
their light shine
24) Worldly associations and living drastically diminish a believerrsquos ability to provide a
credible testimony of their faith to the world
25) We should be a brilliant beacon of light in the Devilrsquos world and not a mere flicker
(cf Matt 514 1 Peter 29)
26) V 17 is comprised of two parallel statements that indicate whatever is hidden or
secret will clearly be made known
27) Jesus isnrsquot referring to a distant eschatological event or period (eg the Day of the
Lord the Millennium)
28) Such an interpretation doesnrsquot fit the context
29) The statements provide a commentary not only on the parable of the lamp but on
Jesusrsquo parabolic teaching as a whole
30) Rather His point to the disciples is that the Divine viewpoint He is teaching them
privately would be openly declared to all
31) In the meantime He would continue to instruct the multitudes in parables which
contained spiritual truths ldquohidden in plain sightrdquo (Luke 810)
32) Godrsquos Divine viewpoint is given to those who desire it but hidden from those that
disdain it (cf Luke 1021 1941-42)
33) Yet there would be a time in the near future when teaching in parables wouldnrsquot be
the norm
34) Following His resurrection Jesus reaffirmed what He had taught His disciples (Luke
2444-48)
35) These disciples and others would publicly and clearly proclaim the Gospel and the
word of God to the world (Acts 826-35 2020 27)
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
421
36) This was a part the progressive revelation of Godrsquos purpose and plan (cf John 1426
1 Peter 110-12)
37) In v 18 Jesus exhorts His disciples to be very careful how they listen to His teaching
38) The imperative and its form translated ldquotake carerdquo indicates that the disciples are to
ldquocontinue taking carerdquo how they listened to the instruction (present act imperative of
βλέπω blepo- to take care to give serious thought)
39) ldquoListenrdquo indicates far more than the faculty of hearing
40) For the disciples continuing to ldquotake carerdquo would in part entail a willingness listen an
eagerness to understand and serious reflection on the applicability of Jesus teaching
in their lives
41) Jesus explains there is a lot at stake in how they listen saying ldquohellipWhoever has to
him shall more be given and whoever does not have even what he thinks he has shall
be taken away from himrdquo
42) In looking at the statement ldquoWhoever hasrdquo the question arises ldquoHas whatrdquo
43) In light of our context ldquowhatrdquo is best identified as the word of God or expressed
another way a clear knowledge of Godrsquos plan
44) ldquoWhoever does not haverdquo is then the one that lacks a clear knowledge of Godrsquos word
and plan
45) Jesus reveals two outcomes for each category
46) The one who has Godrsquos word and is careful to obey it more knowledge will be given
to him
47) More knowledge enables the believer to be more effective in the angelic conflict
48) This was manifested in the life of the apostles as they toiled in their respective
ministries
49) In contrast the one who deficient in knowledge will be stripped of his knowledge
50) This is brought about through the continued neglect of Godrsquos word
51) Less knowledge leads to maladjustment in the angelic conflict (eg a lack of comfort
no biblical discernment fear)
52) Although Jesus addresses His disciples the teaching applies to all believers
53) We too must continue taking care how we listen to Bible doctrine as we are
responsible to apply what we hear (Heb 21 cf Deut 63 81 Josh 17 Eph 515)
54) Furthermore we ought to have a real desire for increasing our knowledge of Godrsquos
word (Psa 119127 Prov 2323)
55) This is a prominent trait of the righteous (Prov 99)
56) If we seek God through the diligent study of His word He will abundantly bless us
with greater knowledge (Prov 123 313 817 Jer 2913 Luke 119-10)
57) The first step to being wise in this life is acquiring Godrsquos wisdom (Prov 47 910)
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
422
58) The believer who opts not to seek God even after lengthy exposure to His word is in
effect squandering the good deposit of Bible doctrine
59) Bible doctrine in the soul must never be squandered through a lack of application
60) It is to be guarded and used diligently on a daily basis (cf Prov 834 1 Tim 620 2
Tim 114)
61) At some point God will withdraw the deposit and the believer will be in an even
more perilous situation (2 Peter 220-22)
62) In Mark Jesus indicates an appropriate amount of wisdom and blessing will be
measured out which is commensurate with onersquos diligence in the CWL (Mark 424)
63) If we want an overflowing measure then we must put in the effort and be obedient to
Godrsquos righteous standards (Matt 56)
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
423
Luke 819-21 And His mother and brothers came to Him and they were unable to get to
Him because of the crowd 20
And it was reported to Him Your mother and Your
brothers are standing outside wishing to see You 21
But He answered and said to them
My mother and My brothers are these who keep on hearing the word of God and doing
it
Analysis of vv 19-21
1) In vv 19-21 Luke inserts an account involving a visit from Jesusrsquo mother and
brothers
2) In relation to Jesusrsquo imperative to His disciples ldquocontinue taking care how you listenrdquo
in v 18 our verses underscore the significance of hearing and doing Godrsquos word
3) On this occasion Jesusrsquo mother and brothers desired to visit Jesus but were unable
due to the large crowd
4) Luke doesnrsquot reveal the purpose for their visit
5) Evidently they had been trying for a period of time to get through to Jesus but to avail
6) Their presence and desire to visit was announced to Jesus
7) To this announcement Jesus responded unequivocally saying ldquoMy mother and My
brothers are these who hear the word of God and do it
8) We may presume that His response caught His audience off guard
9) His words comprise a mild censure to a seemingly innocuous report
10) Although not readily apparent in our passage at this juncture Jesusrsquo family was NOT
on board with His ministry
11) Matthew notes on this occasion while He was teaching Mary and His brothers
sought to speak to Him (Matt 1246)
12) Mark indicates that they summoned Him during His teaching (Mark 331)
13) Despite being a part of the same crowd that was being taught by the Lord they were
not listening attentively to what He was teaching
14) They thought nothing of interrupting His teaching just to have a personal visit
15) As if this wasnrsquot bad enough they thought Jesus had lost His mind and intended to
physically seize Him (Mark 321)
16) Jesus had already raised the ire of the religious establishment and faced increasingly
intense opposition (Mark 31ff Luke 415ff 66ff 2020)
17) Yet even His own family opposed Him and His ministry refusing to accept Jesus as
the Messiah (cf John 71-8)
18) Neither source of opposition was a deterrent to Jesus fulfilling His 1st Advent
mission
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
424
19) We may presume His disciples also faced serious opposition for their faith from
family members and close relatives
20) We as His disciples today frequently face ridicule and even outright animosity from
family and relatives for our faith
21) Jesus indicated such would be the case Even our closest family members may
become our vehement enemies (Matt 1034-36 Luke 1251-53)
22) We are to bear up under the FGHS and Bible doctrine recognizing that any vitriol
directed at us may also be a source of great blessing (Luke 622-23 1 Peter 414)
23) Here Jesus succinctly points out the basis of a ldquotruerdquo family relationship
24) It is not based on any biological or legal factors but on onersquos acceptance and
application of the word of God
25) Those who desired to be true relatives of Jesus first had to hear the Gospel and
believe in Him
26) In so doing the believer becomes a new and permanent member of the family of
God a spiritual relative of Jesus
27) At saving faith the believer is adopted by God and becomes a fellow heir with Christ
(Rom 815-17)
28) Jesus is not abrogating His responsibility to honor His mother
29) Further He is not disowning His ldquofleshlyrdquo family or marginalizing the divine
institution of family
30) Rather He is establishing the preeminence of ldquospiritualrdquo family over ldquofleshlyrdquo
family
31) Those who would view the ldquofleshlyrdquo family as preeminent are at odds with Jesusrsquo
teaching (cf Matt 1037-38 Luke 959-62 1426)
32) Our real family members related or not are those consistently manifest +v to the
word of God by hearing and doing it (cf John 1514)
33) ldquoFleshlyrdquo family members that are not like-minded in the truth can be a major
impediment to the believer (eg Jonathon and Saul)
34) A believerrsquos faith andor commitment to doctrine may cost various relationships in
this life
35) Nevertheless we should have confidence that God will make up for it in this life and
the next (Mark 1029-30)
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
425
Luke 822-25 Now it came about on one of those days that He and His disciples got into
a boat and He said to them Let us go over to the other side of the lake And they
launched out 23
But as they were sailing along He fell asleep and a fierce gale of wind
descended upon the lake and they began to be swamped and to be in danger 24
And they
came to Him and woke Him up saying Master Master we are perishing And being
aroused He rebuked the wind and the surging waves and they stopped and it became
calm 25
And He said to them Where is your faith And they were fearful and amazed
saying to one another Who then is this that He commands even the winds and the
water and they obey Him
Analysis of vv 22-25
1) After teaching the multitudes Jesus desired a change of locale
2) He initiates the process by climbing into a boat with His disciples and saying ldquoLet us
go over to the other side of the lakerdquo
3) He and an unspecified number of His disciples launched out
4) Luke focuses on the boat in which Jesus embarked
5) However Mark indicates that there were other boats that accompanied them (Mark
436)
6) Evidently there was a small flotilla of boats that set out to cross the lake
7) The boats used would have been a basic vessel used for fishing or transport
8) It may have been similar to the boast widely referred to as ldquothe Jesus Boatrdquo2
a) Refers to the remains of an ancient fishing boat discovered at the sea of Galilee in
1986
b) The vessel has been dated to the 1st century AD
c) Dimension of remains 27 ft long 75 ft wide (beam) and 43 ft high
d) Primarily constructed of cedar and oak but a variety of other types of wood were
used in its construction (eg sycamore laurel)
e) Shallow drafted with a flat bottom
f) The boat was able to be rowed with 4 staggered oars and a mast for sailing
g) It was capable of carrying 15 people
9) Although multiple vessels launched out only one was need to carry Jesus and the 12
disciples
10) The lake is the ldquoSea of Galileerdquo and their intended destination was the country of the
Gerasenes (v 26)
11) Shortly after setting out on what was supposed to be an uneventful journey Jesus fell
asleep
2 httpwwwjesusboatcomthe-jesus-boat-research accessed Dec 2013
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
426
12) After He fell asleep a serious storm descended upon the lake
13) The lake or sea of Galilee is surrounded by steep mountains and hills down which
wind is funneled in sudden violent squalls3
14) Here Luke describes the squall as ldquofierce gale of windrdquo
15) The terms translated ldquofierce gale of windrdquo may be likened to a hurricane in intensity
(λαῖλαψ ἀνέμου lailaps anemou)
16) A storm of this intensity would naturally produce powerful waves
17) The boat began to take on water and the disciples were in danger of sinking (Mark
437)
18) The length of time from the onset of the storm to the swamping of the boat is not
specified
19) Whatever the timeframe note that Jesus was still asleep and completely undisturbed
by the chaotic conditions
20) Although some of the disciples were fishermen on this lake and had undoubtedly
encountered a fair share of rough weather this storm exceeded their experience
21) In contrast to Jesus the disciples believed themselves to be in mortal peril
22) They woke Jesus up in desperation and cried out ldquoMaster Master we are perishingrdquo
23) Luke indicates that after waking up Jesus ldquorebuked the wind and the surging waves
and they stopped and it became calmrdquo
24) In the midst of this furious storm with the boat taking on water Jesus causes the wind
and the surging waves to cease with a simple command
25) Take note that the wind and the waves stopped simultaneously
26) The word translated ldquocalmrdquo refers to an undisturbed surface on a body of water
(γαλήνη galene)
27) The effect produced by the Lordrsquos command was immediatehellipthe conditions on the
lake became completely calm
28) Matthew and Mark describe the lake as ldquoperfectly calmrdquo (Matt 826 Mark 439 lit a
deep or great calm)
29) Under normal circumstances the wind and surging waves would gradually dissipate
especially after such a violent storm
30) Of course this wasnrsquot ldquonormalrdquo it was miraculous
31) Following His rebuke of the weather Jesus rebukes His disciples
32) He proceeds to direct a pointed question to His disciples ldquoWhere is your faithrdquo
3 Marshal 333
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
427
33) They were acting cowardly and manifested a lack of faith under the circumstances
(Matt 826 Mark 440 Jesus uses ldquotimidrdquo to describe the disciples- δειλός deilos
cowardly fearful lacking confidence)
34) The disciplersquos response to this miraculous episode was one of fear and amazement
35) They said to one another ldquoWho then is this that He commands even the winds and
the water and they obey Himrdquo
36) With the exception of Judas Jesusrsquo disciples accepted Him as the Son of God so their
question was rhetorical
37) They also were eye witnesses to many miracles up to this point (eg the expulsion of
demons various healings resuscitation etc Luke 435 513 610 710 14)
38) Yet the miracle of controlling the storm completely overwhelmed them
39) The Divine power that Jesus possessed was dramatically manifested to all
40) His disciples wrestled with a lack of faith on other occasions (Matt 1423-30 1720
Luke 1228)
41) One might presume that it is only natural to be afraid in the face of such a severe
storm
42) It is natural in the sense that this fear is a characteristic of a ldquonatural manrdquo controlled
by the OSN (cf 1 Cor 214)
43) However to presume that such fear is appropriate or acceptable contradicts Jesusrsquo
instruction
44) Jesus clearly intended to go over to the other side of the lake with them (v 22)
45) Therefore they werenrsquot going to perish en route even in the midst of a severe storm
46) Furthermore they knew He was the Son of God and should have understood His
control over elements (cf Col 115-17)
47) Other passages declare Godrsquos control over the weather and other natural elements
(Job 2823-26 376 Psa 655-13 1045-14 10723-30 Jer 522 3135 Prov 304
cf Jonah 115)
48) Like the disciples we as believers frequently wrestle with faith-resting difficult
circumstances that come upon ushellipsometimes quite suddenly
49) Our verses provide a figurative analogy to our own CWL
50) The sinking boat in the midst of a violent storm is analogous to the extreme adversity
that we maywill encounter in our lives as disciples of Christ
51) If we succumb to fear we must ask ourselves ldquoWhy am I being cowardly Where is
my faithrdquo
52) Even in the face of seemingly insurmountable circumstances we must not fear or
give in to despair
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
428
53) While we are not face to face with Jesus Christ God is no less with us in the ldquoboatrdquo
during times of trial (Psa 99 461-3 1217 2 Tim 416-18)
54) It is essential that believers maintain a strong active faith in Godrsquos ability to sustain
and deliver us regardless of the circumstances (Psa 375-6 628 Prov 35 Isa 222
264 Heb 116)
55) Principle Those who trust in God and His plan will be blessed (Psa 404 8412
Prov 1620 Jer 177-8)
56) Faith-rest in the face of tests results in stability and peace in onersquos soul
57) In contrast sinful fear in the life of a believer demonstrates a lack of faith in Godrsquos
essence and His provision
58) A lack of faith in the CWL is destabilizing and produces misery of soul (James 15-
8)
59) The fear of death in particular is not to be part of our experience (Psa 234)
60) This was true for the disciples as well as for us today
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
429
Luke 826-29 And they sailed to the country of the Gerasenes which is opposite Galilee 27
And when He had come out onto the land He was met by a certain man from the city
who was possessed with demons and who had not put on any clothing for a long time
and was not living in a house but in the tombs 28
And seeing Jesus he cried out and fell
before Him and said in a loud voice What do I have to do with You Jesus Son of the
Most High God I beg You do not torment me 29
For He had been commanding the
unclean spirit to come out of the man For it had seized him many times and he was
bound with chains and shackles and kept under guard and yet he would burst his fetters
and be driven by the demon into the desert
Analysis of vv 26-29
1) Jesus and His disciples made it safely to the other side of the lake without further
incident
2) The Lord has just demonstrated His power over the elements
3) In this context He will demonstrate His authority and power over demons as He has
in the past
4) Although our verses will deal with a man possessed and tormented by multiple
demons
5) Luke indicates they ldquothey sailed to the country of the Gerasenes which is opposite
Galileerdquo
6) The word translated ldquocountryrdquo pertains to a general district or region not to a specific
location (χώρα chora- Luke 31)
7) Here they made land fall in the general region of the Gerasenes
8) Lukersquos identification of the region ldquoof the Gerasenesrdquo requires some clarification
(Γερασηνός Gerasenos)
9) Mark also indicates that they landed in ldquothe country of the Gerasenesrdquo (Mark 51)
10) However Matthew identifies the region as ldquothe country of the Gadarenesrdquo
(Γεργεσηνός Gergesenos Matt 828)
11) These Similar sounding names have caused some confusion among interpreters
12) ldquoGerasenesrdquo used by both Mark and Luke denotes those who are inhabitants of the
city of Gerasa (modern Jerash in northern Jordan)
13) Gerasa was in excess of 30 miles southeast of the sea of Galilee
14) ldquoGadarenesrdquo used by Matthew refers to the inhabitants of the city of Gadara (modern
Umm Qais in northern Jordan)
15) Gadara was ~6 miles southeast of the sea of Galilee
16) Both cities were a part of the league of ten cities known as the Decapolis
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
430
17) Yet as critics point out two different cities are in view and neither one is in close
proximity to the sea of Galilee
18) Both Garasa and Gadara were two of the most prominent cities of the region
19) Hence the gospel writers refer to the same ldquocountryrdquo or region by the name of
different major cities
20) In favor of Matthewrsquos ldquoGadarardquo is that the city was closer than Gerasa to the sea of
Galilee but it was still ~6 miles away
21) Furthermore Luke is clear that Jesus and the disciples were ldquomet by a certain manrdquo
as they disembarked onto the shore
22) There is another possibility that Jesus came ashore near the lakeside city of Gergesa
on the eastern shore (modern Kursi- see maps ldquoGalilee and Surrounding Regionsrdquo and
ldquoSea of Galileerdquo)4
a) Gergesa is also ldquoopposite Galileerdquo from Capernaum- Map Sea of Galilee
b) Origen makes reference to Gergesa
23) In its vicinity near the shore there are cliffs and a network of tombs that would fit in
with the details pertaining to our context
24) Although topographically and archaeologically favorable a precise identification is
problematic
25) We must continue to keep in mind that the region is in view not the city
26) The actual city is of secondary importance in view of the events that transpired
27) When Jesus stepped onto shore ldquoHe was met by a certain man from the city who was
possessed with demonsrdquo
28) The verb ldquometrdquo may mean to meet in a friendly sense or in a hostile sense the latter
meaning fits our context (ὑπαντάω hupantao- cf Luke 1431)
29) Mark records that this meeting happened ldquoimmediatelyrdquo (Mark 52- ldquoat oncerdquo)
30) However Matthew records that they were met by two men who were demon
possessed (Matt 828)
31) We may presume that Mark like Luke mention the one demonic as Jesus primarily
focused on Him
32) Perhaps the other remained an unbeliever
33) Some notable observations about this ldquocertainrdquo demoniac
a) He was possessed by multiple demons
b) He was naked as he hadnrsquot ldquoput on any clothing for a long timerdquo
c) He currently reside in the local tombs and not in a house
d) He was ldquoexceedingly violentrdquo (Matt 828)
34) The reaction of Jesusrsquo disciples when they met the demoniacs is not revealed
4 Marshal 337
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
431
35) We may presume given their OSN meltdown during the harrowing crossing of the
sea of Galilee they were frazzled and on edge
36) Arriving on shore in this frame of mind only to be met by two violent naked
demoniacs did little to soothe their raw nerves
37) In our verses the only positive point for the one demoniac was that he was face to
face with Jesus Christ
38) Various principles of demon possession
a) Demon possession is a fallen angel entering and controlling the body of an
unbeliever
b) Possession does not occur apart from the volition of the individual involved
c) It was one basis for capital punishment in Israel (Lev 2027)
d) It can produce physical andor psychological maladies (Matt 1222 Mark 914-
27)
e) It can produce supernatural strength (Mark 51-4 Luke 829)
f) A believer cannot be demon possessed only influenced Every believer is the
temple of God the Holy Spirit (1 Cor 619)
g) Strictly speaking there are no exorcisms in the Bible that is no use of formulas as
in the Roman Catholic Church and among the Jews
h) The Lord Jesus Christ and the apostles cast out demons through Divine authority
(Matt 816 Mark 314-15 67-13 Acts 1913)
i) Exorcism was and still is practiced by the Jews (Matt 1224-27 Acts 1913-16)
j) Demon possession can produce special knowledge (Acts 1616)
k) Demon possession can be accomplished by
i) Idolatry apostasy The modern tongues movement is a prime example (Isa
819-20)
(1) Isaiah 819 reveals the demonic nature of the gibberish produced by demon
possessed mediums and spiritists
(2) The Jews were not to consult such individuals Those who do not speak
according to the law and the testimony have no light
(3) The apostle Paul makes it clear that the gift of tongues was a temporary gift
which ceased with the completion of the perfect canon of Scripture (1 Cor
138-13)
(4) ldquoTonguesrdquo was the gift of languages which allowed first century believers
to spread the gospel in languages which they had not studied it did not
involve unintelligible speech such as uttered by the demon possessed
spiritists and mediums cited in Isaiah 819 (1 Cor 147-10)
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
432
(5) The modern tongues movement is also heavily involved in extra-biblical
ldquopropheciesrdquo and the so-called ldquoword of wisdomrdquo
(6) The gift of prophecy was also a temporary gift for the first century It
allowed those with the gift to teach Church Age doctrine pending the
completion of the New Testament
(7) The modern tongues movement wants to make speaking in unintelligible
gibberish the criterion for salvation they say ldquoNo tongues no filling of
God the Holy Spiritrdquo
(8) However a person who does not have the Holy Spirit is not saved at all
(Rom 89)
(9) The Charismatics illegitimately make their unintelligible utterances a sign
that one is saved
(10) However the gift of languages was not a sign to believers but to
unbelievers (ie ldquotonguesrdquo-1 Cor 1422)
(11) Even when the gift was extant not every believer possessed it (1
Cor 1228-30)
(12) Just as there are no apostles and prophets around today there are
also no legitimate miracle workers and healers In addition the gift of
tongues has ceased
(13) It like the gift of miracles and healing was designed to authenticate
the gospel message to unbelievers and to allow the spread of the good news
prior to the completion of the New Testament canon It has ceased (1 Cor
138-10)
(14) Individuals who are associated with the so-called tongues movement
are at best self-deluded and at worst demon influenced or demon possessed
ii) The use of illicit drugs
(1) In Galatians 520 the word translated ldquosorceryrdquo is related to the use of
drugs (farmakeia - pharmakeia)
(2) In the ancient world drugs were one of the chief means of making contact
with demons
(3) Demon contact and possession were also practiced by the American Indians
(peyote mescal)
(4) Demon possession has become common in todays culture which has
involved itself with drugs and eastern mysticism
iii) Experimenting in the occult (eg Wicca)
iv) Participation in the phallic cult which involves illicit sex (Isa 26 Hosea
414)
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
433
39) V 28 reveals the dialogue between Jesus and the demoniac
40) Specifically one of the demons that possessed the man addresses Jesus
41) Vv 27 and 30 make it clear that the man was possessed by a multitude of demons
42) We may then infer that the demon who addresses Jesus is the ranking demon
43) The manrsquos voice and body were controlled by the demon(s)
44) After seeing and approaching Jesus Luke records ldquoHe cried out and fell before Him
and said in a loud voice What do I have to do with You Jesus Son of the Most High
God I beg You do not torment merdquo
45) The exclamation ldquoWhat do I have to do with yourdquo carries the basic meaning of
ldquoWhy are meddling with me when I havenrsquot meddled with yourdquo or simply ldquoLeave
me alonerdquo
46) The demon knew exactly who was before him and addresses Jesus by His proper
name
47) He also includes the appellation ldquoSon of the Most High Godrdquo
48) They recognized Jesusrsquo true identity the Son of God incarnate
49) Upon recognizing the Son of God incarnate the demon was acutely aware that any
physical power he possessed albeit substantial would be completely ineffectual in
dealing with Jesus
50) The demonic response was full of apprehension
51) Here the demon submissively falls before Jesus and begs Him not to torment him
(and the other demons)
52) Our term ldquobegrdquo is to ask with urgency or in this case to desperately plead (δέομαι deomai- Luke 512)
53) Mark indicates that they invoked the name of God in their desperate appeal (Mark
57)
54) ldquoTormentrdquo means to subject to severe distress harassment or torment (βασανίζω
basanizo)
55) The reason for the demonrsquos response is given in v 29
56) Jesus ldquohad been commanding the unclean spirit to come out of the manrdquo
57) The demon(s) feared physical expulsion from the man but their greater concern was
being sent to ldquothe abyssrdquo (v 31)
58) Luke proceeds to give the reason for Jesusrsquo expulsion of the demons stating ldquoFor it
had seized him many times and he was bound with chains and shackles and kept
under guard and yet he would burst his fetters and be driven by the demon into the
desertrdquo
59) Jesus acts out of compassion and intends to end the constant torment of the man by
the demons
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
434
60) Mark records that the torment inflicted by the demons was ongoing night and day
(Mark 55)
61) Attempts had been made to control the man with chains and shackles but the demons
easily burst the restraints
62) The demon would typically drive the man out into the desert or to an isolated place
63) In a paradoxical turn the demons who had unmercifully tormented the man both
physically and mentally now begged for mercy from Jesus
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
435
Luke 830-33 And Jesus asked him What is your name And he said Legion for
many demons had entered him 31
And they kept on entreating Him not to command them
to depart into the abyss 32
Now there was a herd of many swine feeding there on the
mountain and the demons entreated Him to permit them to enter the swine And He gave
them permission 33
And the demons came out from the man and entered the swine and
the herd rushed down the steep bank into the lake and were drowned
Analysis of vv 30-33
1) In v 30 Jesus addresses the man or more correctly the head demon
2) He asked ldquoWhat is your namerdquo to which the demon responded ldquoLegionrdquo
3) While the personal name of the demon may seem superfluous we should remember
that each angel had been named by God the Son at their creation (Isa 4026)
4) The term ldquolegionrdquo refers to a Roman military unit of ~6000 foot soldiers and various
auxiliaries (λεγιών legion cf ldquoheavenlyrdquo legions- Matt 2653)
5) The man was the host for ldquomany demonsrdquo with the adjective ldquomanyrdquo pertaining to a
great number
6) Ergo the name ldquoLegionrdquo isnrsquot a personal name but an epithet which alludes to the
manrsquos ldquopoly-demonicrdquo possession
7) Additionally it isnrsquot necessary to presume that the man was possessed by 6000 or
more demons
8) Our context reveals a limitation of Jesus in His humanity
9) Up to this point Jesus had been commanding the demon to come out of the man but
the head demon remained (Mark 58- ldquokept on sayinghelliprdquo)
10) It is likely that some demons were being expelled per His command but it was
evident the man remained possessed
11) Apparently Jesus was unaware that He was dealing with a great number of demons
12) Now He was fully apprised of the manrsquos predicament and the situation required a
mass expulsion
13) Perhaps knowing their time is up other demons chimed in besides the head demon
and kept on pleading with Jesus
14) As previously mentioned their ultimate fear is being sent to ldquothe abyssrdquo
15) Demons are well aware of their future demise and the reality of their complete
subjugation by Jesus (cf Matt 2541 Phil 210)
16) In the meantime they intensely desire the freedom to engage in wanton acts of
physical affliction and mayhem upon mankind
17) The gospel of Mark alludes to another fear among the demons
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
436
18) Instead of mentioning ldquothe abyssrdquo Mark records that the head demon begged Jesus
ldquonot to send them out of the countryrdquo (Mark 510)
19) The noun translated ldquocountryrdquo in Mark is the same as in v 26 where Luke speaks of
the ldquothe country of the Gereasenesrdquo (χώρα chora)
20) The term refers to a particular district or region (eg the region of the Decapolis)
21) Interestingly the objection raised by the head demon implies that he and the other
demons had been assigned to or in some way allotted that region
22) Within Satanrsquos demonic hierarchy certain demons are assigned to nations while
others may be assigned to smaller regions in a geographical locale (cf Dan 1013
20)
23) Luke records that there was a ldquoherd of many swine feeding there on the mountainrdquo
24) Rather than sending them to the abyss or some other locale the demons pleaded with
Jesus to allow them to enter the pigs
25) Evidently this was preferable to the abyss exile or being without any host at all (cf
Matt 1243-45)
26) The demons clearly knew that they could possess the pigs only if Jesus allowed them
27) He gave them permission so all of the demons came out from the man and entered
the herd of pigs (Matt 832)
28) The result was completely chaotic
29) The pigs rushed headlong down the precipitous slope into the lake and all were
drowned
30) Mark reveals that the size of the herd was enormous numbering about 2000 (Mark
513)
31) If there was a demon for every pig there had been an extraordinary number of
demons that possessed the man
32) Some have taken issue with the massive loss of animal life
33) Yet Christ taught that that the value of human life and animal life is incomparable
(Matt 1031 1212)
34) Another issue is the substantial loss suffered by the owner(s) of the herd
35) This may be approached from two angles
a) In a region largely inhabited by Gentiles the owner(s) of the pigs were raising a
large herd of unclean animals within the borders of Israel
b) If the owner was Jewish this would constitute a brazen transgression of the law of
the clean and unclean contained in the Mosaic Law (Lev 117 Deut 148)
36) Those who focus on the loss of the herd ignore the incredible compassionate
deliverance of the man by Jesus from his insufferable plight
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
437
37) In any event it seems completely appropriate that these unclean spirits take up a new
residence in a herd of unclean animals at least temporarily
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
438
Luke 834-36 And when the herdsmen saw what had happened they ran away and
reported it in the city and out in the country 35
And the people went out to see what had
happened and they came to Jesus and found the man from whom the demons had gone
out sitting down at the feet of Jesus clothed and in his right mind and they became
frightened 36
And those who had seen it reported to them how the man who was demon-
possessed had been made well
Analysis of vv 34-36
1) Luke introduces additional eye-witness in the form of the herdsmen of the swine
2) The sight of a herd of ~2000 swine frantically running down the bank into the Sea of
Galilee to their death was overwhelming
3) They departed from the scene in haste and reported what they had just witnessed
4) The verb translated ldquoran awayrdquo means to seek safety in flight or to flee to avoid
danger (φεύγω pheugo- Matt 2656)
5) From their perspective they believed themselves to be in danger
6) They went back to their city likely Gergesa and gave a full report of the
circumstances
7) If they were hired herdsmen and not the owners of the herd we may presume that
they went directly to the owner(s) to give a full account
8) The herdsmenrsquos report also reached those in the countryside or those in the general
locale
9) The report was of course astonishing so many of those who had heard went to verify
the report firsthand
10) They found Jesus with the former demoniac sitting at His feet
11) The positioning of the man is noteworthy this is where a disciple would position
himself to hear Jesus (cf Luke 1039)
12) The implication is that the man is now listening to Jesus
13) Two changes were conspicuous regarding the manrsquos attire and demeanor
14) He was now ldquoclothed and in his right mindrdquo
15) ldquoRight mindrdquo characterizes the man as being able to think in a rational or sound
manner (σωφρονέω sophroneo- Mark 515)
16) He was in his ldquoright mindrdquo listening to Jesus a fact that demonstrates his sanity
17) Further the term portrays the man as continuing to be in his ldquoright mindrdquo free from
demonic harassment
18) Clearly his physical and mental condition was dramatically altered for the better
19) Instead of rejoicing at the improvement the people became frightened
20) The herdsmen proceeded to tell the people how the former demoniac was delivered
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
439
21) This explanation specified Jesusrsquo role in the manrsquos healing along with the sudden
erratic behavior and loss of the pigs
22) The verb ldquomade wellrdquo is frequently translated ldquodeliveredrdquo or ldquosavedrdquo (σῴζω sozo)
23) Certainly in this case the man had been delivered mentally and physically from the
harm caused by the demons (cf use of sozo- Acts 2720)
24) More important is the spiritual connotation of ldquomade well or ldquodeliveredrdquo
25) He displays a particularly strong desire to follow along with Jesus and is certainly
wasnrsquot reticent to obey Jesusrsquo command to proclaim Godrsquos blessing (vv 38-39 Mark
520)
26) These points convey that the man had believed in Jesus and so had obtained eternal
deliverance as well (Eph 28)
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
440
Luke 837-39 And all the people from the surrounding region of the Gerasenes asked
Him to depart from them for they were gripped with great fear and He got into a boat
and returned 38
But the man from whom the demons had gone out continued begging
Him that he might accompany Him but He sent him away saying 39
Return to your
house and describe what great things God has done for you And he went away
proclaiming throughout the whole city what great things Jesus had done for him
Analysis of vv 37-39
1) The people who had come out to verify the account of the herdsmen reached a
consensus on Jesus
2) They asked Him to depart from them at once
3) Luke reveals that their fear had intensified after the herdsmen explained how Jesus
had dealt with the demoniac
4) They were ldquogripped with great fearrdquo
5) ldquoGreat fearrdquo indicates far more than moderate anxiety or apprehension (fobw| megalw| phobo megalo- Acts 55 11 Rev 1111)
6) Rather the use of the adjective ldquogreatrdquo denotes the multitude was seized by terror
7) Itrsquos unclear whether they were terrified of further loss of property or perhaps it was a
reaction to the reported supernatural events
8) One would think that that some of these present would at least experience some joy or
some gratitude that the man was in a better state
9) The people would no longer be subjected to his violent assaults or be required to
subdue and shackle him (Matt 828 Mark 52-4)
10) In regards to Jesus apparently no one wanted to inquire at least about two very
important points
a) Who was Jesus Establish His identity
b) How was He able to wield such miraculous powers especially when confronted
by a plethora of demons
11) Ruled by irrational fear they simply rejected Jesus out of hand
12) After their rejection Jesus got back into the boat and returned
13) However not all rejected the Lord before He departed
14) Vv 38-39 provide an account of the former demoniac
15) In marked contrast to the multitude that asked Jesus to leave the man was ldquobegging
Him that he might accompany Himrdquo
16) The Greek text indicates that the man didnrsquot merely make a simple request but
continued to urgently ask to accompany Him (evdeito edeito- imperfect active from
deomai deomai- to beg to ask with urgency)
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
441
17) The man was appropriately thankful to Jesus for delivering him and in turn he
desired to follow Him
18) Rather than accepting him Jesus sent the man away but with a significant task to
perform
19) Jesus directs the man ldquoReturn to your house and describe what great things God has
done for yourdquo
20) The first order of business was to return home
21) The man had been residing among the tombs and presumably hadnrsquot been home for a
period of time
22) Secondly the man was to ldquodescriberdquo what God had done for him (ie how he had
been delivered and blessed)
23) Our term translated ldquodescriberdquo entails more than giving a general accounting of all
the events surrounding his deliverance
24) The term means to give a detailed account of something (dihgeomai diegeomai-
Luke 910)
25) Hence the man was to describe in detail what God did and how He had mercy on
him (Mark 519)
26) The man fully obeyed Jesusrsquo command by ldquoproclaiming throughout the whole city
what great things Jesus had done for himrdquo
27) Yet the manrsquos proclamation went beyond his city and into the surrounding region of
Decapolis (Mark 520)
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
442
Luke 840-42 And as Jesus returned the multitude welcomed Him for they had all been
waiting for Him 41
And behold there came a man named Jairus and he was an official of
the synagogue and he fell at Jesus feet and began to entreat Him to come to his house 42
for he had an only daughter about twelve years old and she was dying But as He
went the multitudes were pressing against Him
Analysis of vv 40-42
1) Jesus made the return journey back to the other side of the lake to Capernaum without
any recorded incident
2) Although not mentioned His disciples also accompanied Him on the return trip
3) The crowd that met Jesus on His return ldquowelcomed Himrdquo
4) Our term welcomerdquo means to receive someone favorably (ἀποδέχομαι
apodechomai)
5) He was given a friendly reception unlike the reception He had just received by those
in Decapolis
6) The multitudes had been eagerly waiting for His eventual return
7) After His arrival Jesus stayed near the shore of the lake (Mark 521)
8) Luke the draws attention to a synagogue official by the name of Jairus
9) The language indicates he was a high official or leader of the synagogue (ἄρχων τῆς συναγωγῆς archon test synagogues- ldquoleader of the synagogue Mark 522-
ἀρχισυνάγωγος archisunagogos- leader of a synagogue cf Acts 188 17)
10) This man fell at the feet of Jesus and urged Him to come to his house
11) The reason is given in v 42 His daughter is dying
12) Mark indicates this man desired for Jesus to lay His hands on her that she might be
healed (Mark 523)
13) He is clearly desperate for Jesus to come and heal his daughter
14) She was about 12 yrs old and more importantly was Jairusrsquo only daughter
15) Itrsquos also clear from the earnestness of his request that Jairus possessed a great love for
his daughter
16) Jesus set off from the shore to the manrsquos house
17) However His progress was impeded by the multitudes who pressing against Him
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
443
Luke 843-48 And a woman who had a hemorrhage for twelve years and could not be
healed by anyone 44
came up behind Him and touched the fringe of His cloak and
immediately her hemorrhage stopped 45
And Jesus said Who is the one who touched
Me And while they were all denying it Peter said Master the multitudes are
crowding and pressing upon You 46
But Jesus said Someone did touch Me for I
Myself was aware that power had gone out of Me 47
And when the woman saw that she
had not escaped notice she came trembling and fell down before Him and declared in
the presence of all the people the reason why she had touched Him and how she had
been immediately healed 48
And He said to her Daughter your faith has made you well
go in peace
Analysis of vv 43-48
1) Now Luke introduces a woman that was a part of the multitude that surrounded Jesus
2) She is described as suffering from a hemorrhage for twelve years (lit ldquoa flow of
bloodrdquo)
3) The precise cause of her hemorrhage is unclear but it is likely some type of uterine
hemorrhage
4) As a result of her condition she would have been ritually unclean under the Mosaic
Law (cf Lev 1525)
5) Evidently according to Mark the woman had been treatedmistreated by many
physicians and spent excessive amounts of money in order to be healed (Mark 526)
6) Instead of being healed of this chronic condition the womanrsquos condition only
worsened
7) No one up to this point was able to heal her or even improve her condition
8) The woman is in dire circumstances
a) After numerous treatments by numerous physicians her health declined
b) We may reasonably infer that her chronic ldquoflow of bloodrdquo sapped her physical
vitality
c) Due to cost of the many treatments she is impoverished
d) She has been ritually unclean for twelve years which would cause her to be
socially isolated
9) All in all from the human viewpoint her situation was depressing and seemingly
without possible resolution
10) We are not told under what circumstances but the woman had evidently heard about
Jesus and His extraordinary power to heal (cf Mark 527)
11) She had nothing to lose so armed with belief that Jesus could provide healing even by
mere touch she approached Him (Mark 528)
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
444
12) In order to escape detection she approached Jesus from behind and ldquotouched the
fringe of His cloakrdquo
13) The effect was both immediate and dramatic
14) Luke declares ldquohellipimmediately her hemorrhage stoppedrdquo
15) The verb ldquostoppedrdquo in our verse means to desist from movement to stand still or to
stop (ἵστημι histemi)
16) The adverb translated ldquoimmediatelyrdquo linked with the verb underscores that the
hemorrhage or flow of blood suddenly and completely ceased
17) Despite the stealthy approach and light touch Jesus was immediately aware that
someone had touched Him
18) The Lord turns and asks ldquoWho is the one who touched Merdquo
19) In response the disciples all denied touching Him
20) Peter in particular affirms ldquoMaster the multitudes are crowding and pressing upon
Yourdquo
21) ldquoCrowdingrdquo indicates the multitudes were pushing in and around Jesus limiting His
movement (συνέχω sunecho)
22) The second term translated ldquopressingrdquo is only found here in the NT (ἀποθλίβω
apothlibo)
23) This verb means to press upon or to apply squeezing pressure
24) Peterrsquos meaning is clear Jesus and the disciples are being physically pressed upon by
an untold number of people in the crowd
25) The disciplersquos retort conveys a tinge of ridicule ldquoEveryonerdquo was touching them (cf
Mark 531)
26) Jesus emphatically contradicted Peter saying ldquoSomeone did touch Me for I Myself
was aware that power had gone out of Merdquo
27) The power that proceeded out from Jesus is Godrsquos power given to Him to perform
miracles especially healing the sick (δύναμις dunamis- Luke 517)
28) Note that on this occasion the power to heal didnrsquot proceed out from Jesus
indiscriminately to all who touched Him
29) Interestingly only the woman with the hemorrhage was healed
30) The woman became aware that she had not escaped detection
31) She immediately knew that Jesus was referring to her touch due to her miraculous
healing
32) Overcome with fear the woman fell before Jesus and openly declared why she
touched Him and her immediate cure (ldquothe whole truthrdquo- Mark 533)
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
445
33) In response Jesus affectionately addresses her as ldquodaughterrdquo and affirms ldquoYour faith
has made you well go in peacerdquo
34) Of all those who touched Jesus only this woman was healed and it was a directly
related to her faith
35) The woman was delivered physically because she believed Jesus could heal her (ie
active faith)
36) Yet her active faith extends to Jesus as the Messiah
37) By addressing the woman as ldquodaughterrdquo Jesus alludes to the unique familial
relationship among those who believe in Him (Mark 334-35 Luke 821)
38) Further His parting directive ldquoGo in peacerdquo pertains to the ldquopeacerdquo that now exists
between this woman and God (Rom 51)
39) The Greek word translated ldquopeacerdquo is the equivalent of the Hebrew and Aramaic
word for peace shalom and shelam (εἰρήνη eirene cf לום לם shalom ש (shelam ש
40) Aramaic was widely spoken in Galilee so its likely Jesus used shalem
41) Shalomshalem carries many nuances here ldquopeacerdquo refers to the restoration of the
womanrsquos physical health as well as the salvation of her soul
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
446
Luke 849-51 While He was still speaking someone came from the house of the
synagogue official saying Your daughter has died stop troubling the Teacher
anymore 50
But when Jesus heard this He answered him Stop being afraid only now
believe and she shall be made well 51
And when He had come to the house He did not
allow anyone to enter with Him except Peter and John and James and the girls father
and mother
Analysis of vv 49-51
1) While Jesus finished addressing the woman who had just been healed Jairus was
informed that his daughter had died
Ritual defilement
2) Mark portrays a delegation was sent to deliver the news to Jairus while Luke refers to
ldquosomeonerdquo (cf Mark 535- ldquotheyrdquo)
3) Our account only records the words of the spokesperson of the group
4) To Jairus the spokesperson said ldquoYour daughter has died stop troubling the Teacher
anymorerdquo
5) The very thing that Jairus feared would happen came to pass (or so it seemed)
6) Jairus was directed to ldquostop botheringrdquo Jesus referred to here as ldquothe Teacherrdquo
7) The verb translated ldquotroublingrdquo principally means to bother annoy or harass in our
context (σκύλλω skullo- Matt 936- ldquodistressedrdquo Mark 535)
8) The speaker presumes that Jairus has been ldquobotheringrdquo Jesus by his urgent appeal to
heal his daughter
9) As his daughter is now considered dead he tells Jairus to stop
10) It is a directive borne of despair and unbelief
11) The implication of the speakerrsquos prohibition is that Jesus canrsquot do anything for Jairus
or his daughter now
12) As Jairus was close proximity Jesus heard what was said to him
13) Jesus contradicted the spokesperson saying to Jairus ldquoStop being afraid only now
believerdquo
14) His words were intended to bolster and comfort the distraught father who possessed
at least a measure of faith in petitioning Jesus
15) Jairus had been fearful about his daughterrsquos physical well-being this fear in part had
motivated him to initially approach Jesus
16) He feared his daughterrsquos death and now that she was reported to be dead he was
anxious about Jesusrsquo ability to heal her
17) Instead if fearing Jesus enjoins him to begin believing and his daughter would be
ldquomade wellrdquo
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
447
18) Faith forms the basis for honor and blessing (Matt 813 928 Mark 922-23 Luke
848 Acts 149-10)
19) Fighting through the crowds they arrived at the home of Jairus
20) Luke records that only the girlrsquos parents Peter John and James were allowed to
enter
21) Yet we will see that Mark provides additional details regarding the scene at Jairusrsquo
home
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
448
Luke 852-56 Now they were all weeping and lamenting for her but He said Stop
weeping for she has not died but is asleep 53
And they began laughing at Him
knowing that she had died 54
He however took her by the hand and called saying
Child arise 55
And her spirit returned and she rose immediately and He gave orders
for something to be given her to eat 56
And her parents were amazed but He instructed
them to tell no one what had happened
Analysis of vv 52-56
1) The scene Jesus encounters with Jairus is a chaotic expression of grief
2) All those present were ldquoweeping and lamentingrdquo
3) ldquoWeepingrdquo indicates crying which is a normal expression of grief (κλαίω klaio)
4) The act of ldquolamentingrdquo involved beating onersquos chest as an even stronger expression of
grief (κόπτω kopto- Rev 189)
5) Matthew and Mark shed some additional light on the circumstances
6) Matthew reveals that there were ldquoflute-playersrdquo and the mourners were ldquoin noisy
disorderrdquo (Matt 923)
7) The reference to ldquoflute-playersrdquo indicates the presence of ldquoprofessionalrdquo mourners (cf
Jer 917 Amos 516)
8) The term translated ldquonoisy disorderrdquo refers to causing an uproar or noisy disturbance
(θορυβέω thorubeo- Acts 175)
9) In the parallel passage in Mark Jesus ldquobeheld a commotion and people loudly
weeping and wailingrdquo (Mark 538)
a) The noun ldquocommotionrdquo indicates a state of varying degrees of turmoil clamor or
commotion (θόρυβος thorubos- Matt 265 -ldquoriotrdquo Acts 2134- ldquouproarrdquo)
b) ldquoWeepingrdquo is the same term that occurs in our passage (κλαίω klaio)
c) ldquoWailingrdquo is to cry out loudly in grief (ἀλαλάζω alalazo)
d) Both ldquoweepingrdquo and ldquowailingrdquo are modified by the adverb ldquoloudlyrdquo which
emphasizes the high volume and intensity of the mourning (πολύς polus- greatly
loudly)
10) In short the expression of grief on this occasion was intense excessive and
completely inappropriate as the girl was not dead
11) This is underscored by the simple forceful command directed at the mourners ldquoStop
weeping for she has not died but is asleeprdquo
12) In Mark Jesus asks ldquoWhy make a commotion and weep The child has not died but
is asleep (Mark 539)
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
449
a) The phrase ldquomake a commotionrdquo in v 39 thorubeo is also used and is translated
ldquocommotionrdquo (Mark 539- the passive voice indicates being in a distressed
emotional state)
b) The question stresses the inappropriateness of their grieving (ldquoWhy are you
emotionally distressed and cryingrdquo)
13) Jesus assertion that the girl was sleeping was immediately ridiculed
14) The mourners began laughing at Jesus because they were certain the girl was dead
15) The verb translated ldquolaughingrdquo means to ridicule deride or mock (καταγελάω
katagelao- Matt 924 Mark 540)
16) The actual condition of the girl has occasioned some debate among interpreters Is
ldquoasleeprdquo used to refer to physical sleep or figuratively to mean physical death
17) The mourners clearly believe she is dead but this belief is refuted by Jesus (ldquohellipShe
has not diedhelliprdquo)
18) Furthermore the verb rendered ldquoasleeprdquo in our context occurs 22x in the NT
(καθεύδω katheudo)
19) If one examines its use apart from this context as well as in Matthew and Mark itrsquos
evident that the verb principally refers to physical sleep and in a couple of cases
metaphorically to refer to spiritual indifference or carelessness (eg Luke 2246 1
Thess 56 Eph 514)
20) In contrast another Greek verb translated ldquoasleeprdquo or ldquofallen asleeprdquo frequently
refers to both physical sleep and physical death (κοιμάω koimao- Luke 2245 cf
Matt 2752 John 1111 Acts 760 1336)
21) Based on the direct statement by Jesus and the dominant use of katheudo the girl was
not dead but resided in a comatose state that frequently occurs before dying
22) In v 54 Jesus remains undeterred by the mocking and took the girl by the hand
23) Yet prior to entering the girlrsquos room and taking her hand He gives His mockers the
boot (Matt 925 Mark 540)
a) The verb translated ldquoput outrdquo means to drive out forcefully to expel (ἐκβάλλω
ekballo- Acts 758)
b) In Mark 5 Jesus Himself is the one driving out the mourners
24) When the circumstances warranted the Lord was not averse to physically enforcing
His will (Mark 1115 John 215)
25) While holding her hand Jesus directed the girl ldquordquoChild ariserdquo
26) Jesus spoke in Aramaic and in our verse Luke provides the Greek translation of
Jesusrsquo command (Mark 541- ldquoTalitha kum)
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8
Luke 8
450
27) The return of the girlrsquos spiritrdquo is used in a general sense to refer to the return of her
normal vital functions (πνεῦμα pneuma- spirit breath eg normal respiratory
function)
28) Once again we see the healing was immediate without apparent ill effects she got up
and began to walk (παραχρῆμα parachrema- Luke 439 525 844 cf Mark 542)
29) After the girl was healed Jesus instructions to feed her
30) In response to the healing the parents were completely astounded and undoubtedly
over joyed
31) Jesus gave them explicit instructions ldquoto tell no one what had happenedrdquo
32) Nevertheless news of her healing spread throughout the land (Matt 926)
End Chapter 8