In Luke 8, Jesus travels through towns and villages preaching the good news of the kingdom of God, accompanied by the twelve apostles and certain women who had been healed, including Mary Magdalene, Joanna, and Susanna. This chapter highlights the role of women in supporting Jesus' ministry, showcasing their gratitude and dedication in following him and providing for him and the apostles. The narrative underscores the inclusive nature of Jesus' ministry, emphasizing that both men and women played crucial roles in spreading the gospel.

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

12. Mary Magdalene, out of whom went seven devils: by the order of Christ, for
he cast them out, Mar_16:9 and which shows, that this is to be understood, in a
literal sense, of devils, and the dispossession of them by Christ; and not in a
figurative sense, of vices, and the expulsion of them by the power of divine grace; for
this same phrase is used where real dispossessions are intended: nor need it be
thought strange that seven devils should be in one person, when, in this same
chapter, we read of a legion in one man, and which also Christ cast out, Luk_8:30.
This woman seems to be a different person from her spoken of in the latter part of
the preceding chapter, seeing this looks as if it was the first time of her being taken
notice of by this evangelist, and is described by a different character. She is called
"Magdalene", to distinguish her from others of the same name; the reason of which
See Gill on Mat_27:56. She is said (d) to be a widow, and so not being bound to an
husband, was at leisure to follow Christ.
HENRY, "II. Whence he had the necessary supports of life: He lived upon the
kindness of his friends. There were certain women, who frequently attended his
ministry, that ministered to him of their substance, Luk_8:2, Luk_8:3. Some of them
are named; but there were many others, who were zealously affected to the doctrine
of Christ, and thought themselves bound in justice to encourage it, having
themselves found benefit, and in charity, hoping that many others might find benefit
by it too.
1. They were such, for the most part, as had been Christ's patients, and were the
monuments of his power and mercy; they had been healed by him of evil spirits and
infirmities. Some of them had been troubled in mind, had been melancholy, others of
them afflicted in body, and he had been to them a powerful healer. He is the
physician both of body and soul, and those who have been healed by him ought to
study what they shall render to him. We are bound in interest to attend him, that we
may be ready to apply ourselves to him for help in case of a relapse; and we are
bound in gratitude to serve him and his gospel, who hath saved us, and saved us by
it.
2. One of them was Mary Magdalene, out of whom had been cast seven devils; a
certain number for an uncertain. Some think that she was one that had been very
wicked, and then we may suppose her to be the woman that was a sinner mentioned
just before, Luk_7:37. Dr. Lightfoot, finding in some of the Talmudists' writings that
Mary Magdalene signified Mary the plaiter of hair, thinks it applicable to her, she
having been noted, in the days of her iniquity and infamy, for that plaiting of hair
which is opposed to modest apparel, 1Ti_2:9. But, though she had been an
immodest woman, upon her repentance and reformation she found mercy, and
became a zealous disciple of Christ. Note, The greatest of sinners must not despair of
pardon; and the worse any have been before their conversion the more they should
study to do for Christ after. Or, rather, she was one that had been very melancholy,
and then, probably, it was Mary the sister of Lazarus, who was a woman of a
sorrowful spirit, who might have been originally of Magdala, but removed to
Bethany. This Mary Magdalene was attending on Christ's cross and his sepulchre,
and, if she was not Mary the sister of Lazarus, either that particular friend and
favourite of Christ's did not attend then, or the evangelists did not take notice of her,
neither of which we can suppose; thus Dr. Lightfoot argues. Yet there is this to be
objected against it that Mary Magdalene is reckoned among the women that
followed Jesus from Galilee (Mat_27:55, Mat_27:56); whereas Mary the sister of
Lazarus had her residence in Bethany.
12

13. JAMISON, "certain women ... healed, etc. — on whom He had the double
claim of having brought healing to their bodies and new life to their souls. Drawn to
Him by an attraction more than magnetic, they accompany Him on this tour as His
almoners - ministering unto Him of their substance. Blessed Savior! It melts us to
see Thee living upon the love of Thy ransomed people. That they bring Thee their
poor offerings we wonder not. Thou hast sown unto them spiritual things, and they
think it, as well they might, a small thing that Thou shouldst reap their material
things (1Co_9:11). But dost Thou take it at their hand, and subsist upon it? “Oh, the
depth of the riches” (Rom_11:33) - of this poverty of His!
Mary Magdalene — that is, probably, of Magdala (on which see Mat_15:39; see
on Mar_8:10).
went — rather, “had gone.”
seven devils — (Mar_16:9). It is a great wrong to this honored woman to identify
her with the once profligate woman of Luk_7:37, and to call all such penitents
Magdalenes. The mistake has arisen from confounding unhappy demoniacal
possession with the conscious entertainment of diabolic impurity, or supposing the
one to have been afflicted as a punishment for the other - for which there is not the
least scriptural ground.
BENSON, "Luke 8:2-3. And certain women — There were also some women
with him; the monuments of his power and mercy, for they had been healed of
evil spirits and infirmities — Some of them had been troubled in mind, and in a
state of melancholy, through the influence of evil spirits, and others of them
afflicted in body in different respects, and he had healed them all, and thereby
had shown himself to be the physician of both soul and body. Mary, called
Magdalene — Doubtless from ΄αγδαλα, the place of her residence, which was a
town in Galilee beyond Jordan. Matthew 15:39. She seems to have been a woman
of high station and opulent fortune; being mentioned by Luke here even before
Joanna, the wife of so great a man as Herod’s steward. Besides, the other
evangelists, when they have occasion to speak of our Lord’s female friends,
commonly assign the first place to Mary Magdalene. Susanna also seems to have
been a person of some considerable rank and circumstances in life, as were
probably most of the others here referred to. These pious women, deeply sensible
of the obligations which they were under to Jesus, for the deliverances he had
wrought out for them, and the great blessings which they had received through
his heavenly doctrine and holy example, were concerned to render unto him, in
some measure, according to the goodness which he had shown them; and
therefore ministered to his necessities. Mark, it must be observed, agrees with
Luke in the circumstance of our Lord’s being supported by the charity of his
friends. For, speaking of the women who were present at Christ’s crucifixion, he
says, Mark 15:41, that when Jesus was in Galilee, they followed him, and
ministered unto him of their substance. The evangelists nowhere else tell us in
what way our Lord and his apostles were supported.
COKE, "Luke 8:2. And certain women, &c.— Our Lord was accompanied in his
journey by certain pious women, who in all probability were going likewise to
the passover, and who supplied him with money, not on the present occasion
only, but as often as he stood in need of it. St. Mark, as well as St. Luke, relates
the circumstance of our Lord's being supported by the charity of his friends; for,
speaking of the women who were present at our Lord's crucifixion, he says, ch.
13

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

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

16. family caused by someone becoming a disciple will involve women as well as
men. [End of footnote.] Nevertheless, Luke 8:2-3 refers to women who have
evidently taken a drastic step of leaving home and family in order to share in the
wandering ministry of Jesus. The discipleship of women is conceived as radically
as for men-perhaps even more radically, since women of that time were very
closely bound to the family-involving a sharp break with social expectations and
normal responsibilities." [Note: Tannehill, 1:138.]
Many people have concluded that Mary Magdalene had been a prostitute.
However the text gives no warrant for this idea. It simply says that seven demons
had indwelt her. In other cases of demon possession in the Gospels the results
were typically mental disorders rather than immoral conduct. "Magdalene"
evidently refers to her hometown of Magdala (lit. the tower). It stood on the west
side of the Sea of Galilee, south of Gennesaret and north of Tiberius. Joanna was
present at Jesus' crucifixion and empty tomb (Luke 23:55-56; Luke 24:1; Luke
24:10). She is the first of Jesus' disciples identified as connected with Herod
Antipas' household. Chuza ("Little Pitcher") was evidently Herod's manager or
foreman, some high-ranking official in Herod's employ (cf. Matthew 20:8;
Galatians 4:2). He may or may not have been the royal official who came to Jesus
in Cana and requested that Jesus come to Capernaum to heal his son (John
4:46-53).
"It may be that the special knowledge of Herod and his court reflected in Lk.
came through him; he and his wife are no doubt named as well-known
personalities in the church and are evidence for the existence of Christian
disciples among the aristocracy." [Note: Marshall, The Gospel . . ., p. 317.]
Susanna ("Lily"), otherwise unknown to us, may also have been of special
interest to Luke's original readers. The support of these and other similar
unnamed disciples explains how Jesus was able to continue His ministry
financially. These women and probably some men provided money by giving
sacrificially out of love for what Jesus had done for them (cf. Luke 7:36-50). It
was apparently unusual for Jesus to have female followers (cf. John 4:27),
though this was more common in the Hellenistic world than in Palestine. [Note:
Liefeld, p. 905.]
BI, "And certain women
Mary of Magdala
This woman has “suffered much at the hand of many” commentators; preachers,
painters, and poets, ancient and modern.
It is high time to do something to remove the foul stain which has so long rested on
her fair fame. In the various notices of her history in the Gospels she exhibits” a
character as pure and as devoted from the very first as any in the Gospel pages—a
character not displaying merely the reflex action of a repentant spirit, but the faith
which worketh by love.” She was—
I. A GREAT SUFFERER HEALED BY CHRIST (Luk_8:2).
II. A GREAT MINISTRANT TO CHRIST (Luk_8:2-3; Mar_15:41).
III. A FAITHFUL ADHERENT TO CHRIST. She follows Him to the last, and is one
of the women who played such a prominent part in connection with the death, burial,
16

17. and resurrection of the Saviour (Mar_15:40; Joh_19:25).
IV. A SINCERE MOURNER FOR CHRIST (cf. Mat_27:61; Mark Joh_20:1-2; Joh
20:11-18).
V. AN HONOURED MESSENGER OF CHRIST (Joh_20:17-18; Mar_16:10). (T. S.
Dickson, M. A.)
The ministry of women
We know very little about the women of this little group. Mary of Magdala has had a
very hard fate. The Scripture record of her is very sweet and beautiful. Demoniacal
possession was neither physical infirmity nor moral evil, however much it may have
simulated sometimes the one or the other. Then as to Joanna, the wife of Chuza,
Herod’s steward, old Church tradition tells us that she was the consort of the
nobleman whose son Christ healed at Capernaum. It does not seem very likely that
Herod’s steward would have been living in Capernaum, and the narrative before us
rather seems to show that she herself was the recipient of healing from His hands.
However that may be, Herod’s court was not exactly the place to look for Christian
disciples. But, you know, they of Caesar’s household surrounded with their love the
apostle whom Nero murdered, and it is by no means an uncommon experience that
the servants’ hall knows and loves Christ, whom the lord in the saloon does not care
about. And then as for Susanna, is it not a sweet fate to be known to all the world for
evermore by one line only, which tells of her service to her Master.
I. LOOK AT THE CENTRE FIGURE—THE PAUPER CHRIST—AS THE GREAT
PATTERN AND MOTIVE FOR US OF THE LOVE THAT BECOMES POOR.
1. The noblest life that was ever lived on earth was the life of a poor man, of one
who emptied Himself for our sakes.
2. Think of the love that stoops to be served. It is much to say, “The Son of Man
came not to be ministered unto, but to minister”; but I do not know that it is not
more to say that the Son of Man let this record be written, which tells us that
“ certain women ministered to Him of their substance.”
II. Look at the complement of this love—the love that stoops to be served, and that is
THE LOVE THAT DELIGHTS TO SERVE.
1. There is the foundation. “Certain women which had been healed of their
infirmities.” Ah! there you come to it. The consciousness of redemption is the one
master-touch that evokes the gratitude that aches to breathe itself in service.
2. Do we not minister to Him best when we do the thing that is nearest His heart,
and help Him most in the purpose of His life and death?
III. THE REMEMBRANCE AND RECORD OF THIS SERVICE. Just as a beam of
light enables us to see all the motes dancing up and down that lay in its path, so the
beam from Christ’s life shoots athwart the society of His age, and all those little
insignificant people come for a moment into the full lustre of the light. The eternity
of work done for Christ. How many deeds of faithful love and noble devotion are all
compressed into these words: “ Which ministered unto Him.” It is the old story of
how life shrinks, and shrinks, and shrinks in the record. How many acres of green
forest ferns in the long ago time went to make up a seam of coal as thick as a
sixpence? Still there is the record, compressed, indeed, but existent. And how many
names may drop out? Do you not think that these anonymous “many others which
ministered” were just as dear to Jesus Christ as Mary and Joanna and Susanna? How
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18. strange it must be to those women now I So it will be to you all when you get up
yonder. We shall have to say, “Lord, when saw I Thee?” &c. He will put a meaning
and a majesty into it that we know nothing about at present. When we in our poor
love have poorly ministered unto Him, who in His great love greatly died for us, then
at the last the wonderful word will be fulfilled: “Verily I say unto you, He shall gird
Himself and make them to sit down to meat, and will come forth and serve them.” (A.
Maclaren, D. D.)
Self-devotion of women
The reckless rapture of self-forgetfulness, that which dominates and inspires persons
and nations, that which is sovereign over obstacle and difficulty, and peril and
resistance, it has belonged to woman’s heart from the beginning. In the early Pagan
time, in the Christian development, in missions and in martyrdoms, it has been
shown; in the mediaeval age as well as in our own time; in Harriet Newel and
Florence Nightingale; in Ann Haseltine as truly and as vividly as in any Hebrew
Hadassah or in any French Joan of Arc. You remember the Prussian women after the
battle of Jena, when Prussia seemed trampled into the bloody mire under the cannon
of Napoleon and the feet of the horses and men in his victorious armies. Prussian
women, never losing their courage, flung their ornaments of gold and jewellery into
the treasury of the State, taking back the simple cross of Berlin iron, which is now the
precious heirloom in so many Prussian families, bearing the inscription, “I have gold
for iron.” That is the glory of womanhood; that passion and self-forgetfulness, that
supreme self-devotion with which she flings herself into the championship of a cause
that is dear and sacred and trampled under foot. It is her crown of renown, it is her
staff of power. (Dr. Storrs.)
3 Joanna the wife of Chuza, the manager of
Herod’s household; Susanna; and many others.
These women were helping to support them out
of their own means.
BARNES, "Herod’s steward - Herod Antipas, who reigned in Galilee. He was a
son of Herod the Great. The word “steward” means one who has charge of the
domestic affairs of a family, to provide for it. This office was generally held by a
“slave” who was esteemed the most faithful, and was often conferred as a reward of
fidelity.
Ministered - Gave for his support.
Of their substance - Their property; their possessions. Christians then believed,
when they professed to follow Christ, that it was proper to give “all” up to him - their
property as well as their hearts; and the same thing is still required that is, to commit
all that we have to his disposal; to be willing to part with it for the promotion of his
glory, and to leave it when he calls us away from it.
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19. CLARKE, "Herod’s steward - Though the original word, επιτροπος, signifies
sometimes the inspector or overseer of a province, and sometimes a tutor of children,
yet here it seems to signify the overseer of Herod’s domestic affairs: the steward of
his household. Steward of the household was an office in the king’s palace by s. 24, of
Hen. VIII. The person is now entitled lord steward of the king’s household, and the
office is, I believe, more honorable and of more importance than when it was first
created. Junius derives the word from the Islandic stivardur, which is compounded of
stia, work, and vardur, a keeper, or overseer: hence our words, warder, warden, ward,
guard, guardian, etc. The Greek word in Hebrew letters is frequent in the rabbinical
writings, ‫,אפיטדופום‬ and signifies among them the deputy ruler of a province. See on
Luk_16:1 (note). In the Islandic version, it is forsionarmanns.
Unto him - Instead of αυτሩ, to him, meaning Christ, many of the best MSS. and
versions have αυτοις, to them, meaning both our Lord and the twelve apostles, see
Luk_8:1. This is unquestionably the true meaning.
Christ receives these assistances and ministrations, says pious Quesnel, -
1. To honor poverty by subjecting himself to it.
2. To humble himself in receiving from his creatures.
3. That he may teach the ministers of the Gospel to depend on the providence of
their heavenly Father.
4. To make way for the gratitude of those he had healed. And,
5. That he might not be burthensome to the poor to whom he went to preach.
GILL, "And Joanna, the wife of Chuza, Herod's steward,.... Joanna, or
Juchan, as the Syriac version calls her, was a name, among the Jews, for a woman, as
Jochanan, or John, was for a man. In the Talmud (e) we read of one Jochani, or
Joanni, the daughter of Retibi, the same name with this. Her husband's name was
Chuza. Dr. Lightfoot observes, from a Talmudic treatise (f), such a name in the
genealogy of Haman, who is called the son of Chuza; and Haman being an Edomite,
and this man being in the family of Herod, who was of that race, suggests it to be an
Idumean name. But in my edition of that treatise, Haman is not called the son of
Chuza, but ‫כיזא‬ ‫,בר‬ "the son of Ciza"; and besides, Chuza is a Jewish name, and the
name of a family of note among the Jews: hence we read (g) of R. Broka the Chuzite;
where the gloss is, "for he was", ‫חוזאי‬ ‫,מבי‬ "of the family of Chuzai". And elsewhere (h)
mention is made of two sons of Chuzai; and both the gloss, and Piske Harosh upon
the place, say, "they were Jews": so Abimi is said to be of the family of Chuzai, or the
Chuzites (i); and the same is said of R. Acha (k). This man, here mentioned, was
Herod's steward; a steward of Herod the "tetrarch", of Galilee. The Arabic version
calls him his "treasurer"; and the Vulgate Latin, and the Ethiopic versions, his
"procurator"; and some have thought him to be a deputy governor of the province
under him; but he seems rather to be a governor, or "chief of his house", as the Syriac
version renders it: he was one that presided in his family, and managed his domestic
19

20. affairs; was an overseer of them, as Joseph was in Potiphar's house; and the same
Greek word that is here used, is adopted by the Jews into their language, and used of
Joseph (l): and who moreover say (m),
"let not a man appoint a steward in his house; for if Potiphar had not appointed
Joseph, ‫,אפוטרופוס‬ "a steward" in his house, he had not come into that matter,''
of calumny and reproach. It was common for kings, princes, and great men, to have
such an officer in their families. We read (n) of a steward of king Agrippa's, who was
of this same family. The Persic version is very foreign to the purpose, making Chuza
to be "of the family of Herod". This man might be either dead, as some have
conjectured; or, if living, might be secretly a friend of Christ, and so willing that his
wife should follow him; or, if an enemy, such was her zeal for Christ, that she
cheerfully exposed herself to all his resentments; and chose rather meanness,
contempt, and persecution with Christ, and for his sake, than to enjoy all the
pleasures of Herod's court without him.
And Susannah; this also was a name for a woman with the, Jews, as appears from
the history of one of this name with them, which stands among the apocryphal
writings. She, as well as Joanna, and perhaps also Mary Magdalene, were rich, and
persons of substance, as well as note, as should seem by what follows: "and many
others"; that is, many other women; for the words, are of the feminine gender:
which ministered unto him of their substance; four ancient copies of Beza's,
and five of Stephens's, and the Syriac version read, "which ministered unto them";
that is, to Christ, and his disciples, as the Persic version expresses it. This shows the
gratitude of these women, who having received favours from Christ, both for their
souls and bodies, make returns to him out of their worldly substance, in a way of
thankfulness; and also the low estate of Christ, and his disciples, who stood in need
of such ministrations; and may be an instruction to the churches of Christ to take
care of their ministers, and to communicate in all good things to them, of whose
spiritual things they partake; and may be a direction to them to minister to them of
what is their own substance, and not another's; and to minister a proper part, and
not the whole, as these women ministered to Christ, and his apostles, of substance
which was their own, and that not all of it, but out of it.
HENRY, "3. Another of them was Joanna the wife of Chuza, Herod's steward.
She had been his wife (so some), but was now a widow, and left in good
circumstances. If she was now his wife, we have reason to think that her husband,
though preferred in Herod's court, had received the gospel, and was very willing that
his wife should be both a hearer of Christ and a contributor to him.
4. There were many of them that ministered to Christ of their substance. It was an
instance of the meanness of that condition to which our Saviour humbled himself
that he needed it, and of his great humility and condescension that he accepted it.
Though he was rich, yet for our sakes he became poor, and lived upon alms. Let none
say that they scorn to be beholden to the charity of their neighbours, when
Providence has brought them into straits; but let them ask and be thankful for it as a
favour. Christ would rather be beholden to his known friends for a maintenance for
himself and his disciples than be burdensome to strangers in the cities and villages
whither he came to preach. Note, It is the duty of those who are taught in the word to
communicate to them who teach them in all good things; and those who are herein
liberal and cheerful honour the Lord with their substance, and bring a blessing upon
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21. it.
JAMISON, "Joanna, wife of Chuza, Herod’s steward — If the steward of
such a godless, cruel, and licentious wretch as Herod Antipas (see on Mar_6:14, etc.)
differed greatly from himself, his post would be no easy or enviable one. That he was
a disciple of Christ is very improbable, though he might be favorably disposed
towards Him. But what we know not of him, and may fear he lacked, we are sure his
wife possessed. Healed either of “evil spirits” or of some one of the “infirmities” here
referred to - the ordinary diseases of humanity - she joins in the Savior's train of
grateful, clinging followers. Of “Susanna,” next mentioned, we know nothing but the
name, and that here only. But her services on this memorable occasion have
immortalized her name. “Wheresoever this gospel shall be preached throughout the
whole world, this also that she hath done,” in ministering to the Lord of her
substance on His Galilean tour, “shall be spoken of as a memorial of her” (Mar_
14:9).
many others — that is, many other healed women. What a train! and all
ministering unto Him of their substance, and He allowing them to do it and
subsisting upon it! “He who was the support of the spiritual life of His people
disdained not to be supported by them in the body. He was not ashamed to penetrate
so far into the depths of poverty as to live upon the alms of love. He only fed others
miraculously; for Himself, He lived upon the love of His people. He gave all things to
men, His brethren, and received all things from them, enjoying thereby the pure
blessing of love: which is then only perfect when it is at the same time both giving
and receiving. Who could invent such things as these? It was necessary to live in this
manner that it might be so recorded” [Olshausen].
CALVIN, "Luke 8:3.Joanna, the wife of Chuza It is uncertain whether or not
Luke intended his statement to be applied to those women in the same manner as
to Mary To me it appears probable that she is placed first in order, as a person
in whom Christ had given a signal display of his power; and that the wife of
Chuza, and Susanna, matrons of respectability and of spotless reputation, are
mentioned afterwards, because they had only been cured of ordinary diseases.
Those matrons being wealthy and of high rank, it reflects higher commendation
on their pious zeal, that they supply Christ’s expenses out of their own property,
and, not satisfied with so doing, leave the care of their household affairs, and
choose to follow him, attended by reproach and many other inconveniences,
through various and uncertain habitations, instead of living quietly and at ease
in their own houses. It is even possible, that Chuza, Herod’s steward, being too
like his master, was strongly opposed to what his wife did in this matter, but that
the pious woman overcame this opposition by the ardor and constancy of her
zeal.
MACLAREN, "THE MINISTRY OF WOMEN
The Evangelist Luke has preserved for us several incidents in our Lord’s life in which
women play a prominent part. It would not, I think, be difficult to bring that fact into
connection with the main characteristics of his Gospel, but at all events it is worth
observing that we owe to him those details, and the fact that the service of these
grateful women was permanent during the whole of our Lord’s wandering life after
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22. His leaving Galilee. An incidental reference to the fact is found in Matthew’s account
of the Crucifixion, but had it not been for Luke we should not have known the names
of two or three of them, nor should we have known how constantly they adhered to
Him. As to the women of the little group, we know very little about them. Mary of
Magdala has had a very hard fate. The Scripture record of her is very sweet and
beautiful. Delivered by Christ from that mysterious demoniacal possession, she
cleaves to Him, like a true woman, with all her heart. She is one of the little group
whose strong love, casting out all fear, nerved them to stand by the Cross when all
the men except the gentle Apostle of love, as he is called, were cowering in corners,
afraid of their lives, and she was one of the same group who would fain have
prolonged their ministry beyond His death, and who brought the sweet spices with
them in order to anoint Him, and it was she who came to the risen Lord with the
rapturous exclamation, ‘Rabboni, my Master.’ By strange misunderstanding of the
Gospel story, she has been identified with the woman who was a sinner in the
previous chapter in this book, and her fair fame has been blackened and her very
name taken as a designation of the class to which there is no reason whatever to
believe she belonged. Demoniacal possession was neither physical infirmity nor
moral evil, however much it may have simulated sometimes the one or the other.
Then as to Joanna the wife of Chuza, Herod’s steward, old Church tradition tells us
that she was the consort of the nobleman whose son Christ healed at Capernaum. It
does not seem very likely that Herod’s steward would have been living in Capernaum,
and the narrative before us rather seems to show that she herself was the recipient of
healing from His hands. However that may be, Herod’s court was not exactly the
place to look for Christian disciples, was it? But you know they of Caesar’s household
surrounded with their love the Apostle whom Nero murdered, and it is by no means
an uncommon experience that the servants’ hall knows and loves the Christ that the
lord in the saloon does not care about.
And then as for Susanna, is it not a sweet fate to be known to all the world for ever
more by one line only, which tells of her service to her Master?
So I will try to take out of these little incidents in our text some plain lessons about
this matter of Christian service and ministry to Christ, with which it seems to be so
full. It will apply to missionary work and all other sorts of work, and perhaps will
take us down to the bottom of it all, and show us the foundation on which it should
all rest.
Let me ask you for a moment to look with me first of all at the centre figure, as being
an illustration of-what shall I say? may I venture to use a rough word and say the
pauper Christ?-as the great Pattern and Motive for us, of the love that becomes poor.
We very often cover the life of our Lord with so much imaginative reverence that we
sometimes lose the hard angles of the facts of it. Now, I want you to realise it, and
you may put it into as modern English as you like, for it will help the vividness of the
conception, which is a simple, prosaic fact, that Jesus Christ was, in the broadest
meaning of the word, a pauper; not indeed with the sodden poverty that you can see
in our slums, but still in a very real sense of the word. He had not a thing that He
could call His own, and when He came to the end of His life there was nothing for His
executioners to gamble for except His one possession, the seamless robe. He is
hungry, and there is a fig-tree by the roadside, and He comes, expecting to get His
breakfast off that. He is tired, and He borrows a fishing-boat to lie down and sleep in.
He is thirsty, and He asks a woman of questionable character to give Him a draught
of water. He wants to preach a sermon about the bounds of ecclesiastical and civil
society, and He says, ‘Bring Me a penny.’ He has to be indebted to others for the
beast of burden on which He made His modest entry into Jerusalem, for the winding
sheet that wrapped Him, for the spices that would embalm Him, for the grave in
22

23. which He lay. He was a pauper in a deeper sense of the word than His Apostle when
he said, ‘Having nothing, and yet possessing all things, as poor, and yet making many
rich.’ For let us remember that the great mystery of the Gospel system-the blending
together in one act and in one Person all the extremes of lowliness and of the
loftiness which go deep down into the very profundities of the Gospel, is all here
dramatised, as it were, and drawn into a picturesque form on the very surface; and
the same blending together of poverty and absolute love, which in its loftiest form is
the union in one Person of Godhead and of manhood, is here for us in this fact, that
all the dark cloud of poverty, if I may so say, is shot through with strange gleams of
light like sunshine caught and tangled in some cold, wet fog, so that whenever you
get some definite and strange mark of Christ’s poverty, you get lying beside it some
definite and strange mark of His absoluteness and His worth. For instance, take the
illustration I have already referred to-He borrows a fishing-boat and lies down,
weary, to sleep on the wooden pillow at the end of it; aye, but He rises and He says,
‘Peace, be still,’ and the waves fall. He borrows the upper room, and with a stranger’s
wine and another man’s bread He founds the covenant and the sacrament of His new
kingdom. He borrows a grave; aye, but He comes out of it, the Lord both of the dead
and of the living. And so we have to say, ‘Consider the grace of our Lord Jesus Christ,
who, though He was rich, yet for our sakes became poor, that we through His poverty
might become rich.’
The noblest life that was ever lived upon earth-I hope you and I think it is a great deal
more than that, but we all think it is that at any rate-the noblest life that was ever
lived upon earth was the life of a poor man. Remember that pure desires, holy
aspirations, noble purposes, and a life peopled with all the refinement and charities
that belong to the spirit, and that is ever conscious of the closest presence of God and
of the innate union with Him, is possible under such conditions, and so remember
that the pauper Christ is, at the least, the perfect Man.
But then what I more immediately intended was to ask you to take that central figure
with this external fact of His poverty, of the depth of His true inanition, the emptying
of Himself for our sakes, as being the great motive, and Oh! thank God that with all
humility, we may venture to say, the great Pattern to which you and I have to
conform. There is the reason why we say, ‘I love to speak His name,’ there is the true
measure of the devotion of the consecration and the self-surrender which He
requires. Christ gave all for us even to the uttermost circumference of external
possession, and standing in the midst of those for whose sakes He became poor, He
turns to them with a modest appeal when He says, ‘Minister unto Me, for I have
made Myself to need your ministrations for the sake of your redemption.’ So much,
then, for the first point which I would desire to urge upon you from this incident
before us.
Now, in the next place, and pursuing substantially the same course of thought, let me
suggest to you to look at the love-the love here that stoops to be served.
It is a familiar observation and a perfectly true one that we have no record of our
Lord’s ever having used miraculous power for the supply of His own wants, and the
reason for that, I suppose, is to be found not only in that principle of economy and
parsimony of miraculous energy, so that the supernatural in His life was ever pared
down to the narrowest possible limits, and inosculated immediately with the natural,
but it is also to be found in this-let me put it into very plain words-that Christ liked to
be helped and served by the people that He loved, and that Christ knew that they
liked it as well as He. It delighted Him, and He was quite sure that it delighted them.
You fathers and mothers know what it is when one of your little children comes, and
seeing you engaged about some occupation says, ‘Let me help you.’ The little hand
perhaps does not contribute much to the furtherance of your occupation. It may be
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24. rather an encumbrance than otherwise, but is not there a gladness in saying ‘Yes,
here, take this and do this little thing for me’? And do not we all know how maimed
and imperfect that love is which only gives, and how maimed and imperfect that love
is which only receives, so that there must be an assumption of both attitudes in all
true commerce of affection, and that same beautiful flashing backwards and forwards
from the two poles which makes the sweetness of our earthly love find its highest
example there in the heavens. There are the two mirrors facing each other, and they
reverberate rays from one polished surface to another, and so Christ loves and gives,
and Christ loves and takes, and His servants love and give, and His servants love and
take. Sometimes we are accustomed to speak of it as the highest sign of our Lord’s
true, deep conviction that He has given so much to us. It seems to me we may well
pause and hesitate whether the mightiness and the wonderfulness of His love to us
are shown more in that He gives everything to us, or in that He takes so much from
us. It is much to say, ‘The Son of man came not to be ministered unto but to
minister’; I do not know but that it is more to say that the Son of man let this record
be written: ‘Certain women also which ministered to Him of their substance.’ At all
events there it stands and for us. What although we have to come and say, ‘All that I
bring is Thine’; what then? Does a father like less to get a gift from his boy because he
gave him the shilling to buy it? And is there anything that diminishes the true
sweetness of our giving to Christ, and as we may believe the true sweetness to Him of
receiving it from us, because we have to herald all our offerings, all our love,
aspirations, desires, trust, conformity, practical service, substantial help, with the old
acknowledgment, ‘All things come of Thee, and of Thine own have we given Thee.’
Now, dear friends, all these principles which I have thus imperfectly touched upon as
to the necessity of the blending of the two sides in all true commerce of love, the
giving and bestowing the expression of the one affection in both hearts, all bears very
directly upon the more special work of Christian men in spreading the name of Christ
among those who do not know it. You get the same economy of power there that I
was speaking about. The supernatural is finished when the divine life is cast into the
world. ‘I am come to fling fire upon the earth,’ said He, ‘and oh, that it were already
kindled!’ There is the supernatural; after that you have to deal with the thing
according to the ordinary laws of human history and the ordinary conditions of
man’s society. God trusts the spread of His word to His people; there will not be one
moment’s duration of the barely, nakedly supernatural beyond the absolute
necessity. Christ comes; after that you and I have to see to it, and then you say,
‘Collections, collections, collections, it is always collections. This society and that
society and the other society, there is no end of the appeals that are made. Charity
sermons-men using the highest motives of the Gospel for no purpose but to get a
shilling or two out of people’s pockets. I am tired of it.’ Very well; all I have to say is,
first of all, ‘Ye have not resisted unto blood’; some people have had to pay a great deal
more for their Gospel than you have. And another thing, a man that had lost a great
deal more for his Master than ever you or I will have to do, said, ‘Unto me who am
less than the least of all saints is this grace given, that I should preach amongst the
heathen the unsearchable riches of Christ.’ Ah! a generous, chivalrous spirit, a spirit
touched to fine issues by the fine touch of the Lord’s love, will feel that it is no
burden; or if it be a burden, it is only a burden as a golden crown heavy with jewels
may be a burden on brows that are ennobled by its pressure. This grace is given, and
He has crowned us with the honour that we may serve Him and do something for
Him.
Dear brethren! of all the gracious words that our Master has spoken to us, I know not
that there is one more gracious than when He said, ‘Go into all the world and preach
the Gospel to every creature’; and of all the tender legacies that He has left His
24

25. Church, though there be included amongst these His own peace and His own Spirit, I
know not that there is any more tender or a greater sign of His love towards us and
His confidence in us than when departing to the far country to receive a kingdom and
to return, He gave authority to His servants, and to every man his work.’
And so, in the next place, let me ask you to look for a moment at the complement to
this love that stoops to serve and delights to serve-the ministry or service of our love.
Let me point to two things.
It seems to me that the simple narrative we have before us goes very deep into the
heart of this matter. It gives us two things-the foundation of the service and the
sphere of the service.
First there is the foundation-’Certain women which had been healed of evil spirits
and infirmities.’ Ah, there you come to it! The consciousness of redemption is the one
master touch that evokes the gratitude which aches to breathe itself in service. There
is no service except it be the expression of love. That is the one great Christian
principle; and the other is that there is no love that does not rest on the
consciousness of redemption; and from these two-that all service and obedience are
the utterance and eloquence of love, and that all love has its root in the sense of
redemption-you may elaborate all the distinct characteristics and peculiarities of
Christian ethics, whereby duty becomes gladness. ‘I will,’ and ‘I ought’ overlap and
cover each other like two of Euclid’s triangles; and whatsoever He commands that I
spring to do; and so though the burden be heavy, considered in regard to its
requirements, and though the yoke do often press, considered per se, yet because the
cords that fasten the yoke to our neck are the cords of love, I can say, ‘My burden is
light.’ One of the old psalms puts it thus; ‘O Lord, truly I am Thy servant; Thou hast
loosed my bonds; and because Thou hast loosed, therefore O hear me; speak, Lord,
for Thy servant heareth.’
So much then for the foundation-now for the sphere. ‘Ah,’ you say, ‘there is no
parallel there, at any rate. These women served Him with personal ministration of
their substance.’ Well, I think there is a parallel notwithstanding. If I had time I
should like to dwell upon the side thoughts connected with that sphere of service,
and remind you how very prosaic were their common domestic duties, looking after
the comfort of Christ and the travel-stained Twelve who were with Him-let us put it
into plain English-cooking their dinners for them, and how that became a religious
act. Take the lesson out of it, you women in your households, and you men in your
counting-houses and behind your counters, and you students at your dictionaries
and lexicons. The commonest things done for the Master flash up into worship, or as
good old George Herbert puts it-
‘A servant with this clause
Makes drudgery divine;
Who sweeps a room, as for Thy cause,
Makes that and th’ action fine.’
But then beyond that, is there any personal ministration to do? If any of you have
ever been in St. Mark’s Convent at Florence, I dare say you will remember that in the
Guest Chamber the saintly genius of Fra Angelico has painted, as an appropriate
frontispiece, the two pilgrims on the road to Emmaus, praying the unknown man to
come in and partake of their hospitality; and he has draped them in the habit of his
order, and he has put Christ as the Representative of all the poor and wearied and
wayworn travellers that might enter in there and receive hospitality, which is but the
lesson, ‘Inasmuch as ye have done it unto one of the least of these My brethren, ye
25

26. have done it unto Me.’
And there is another thing, dear friends. Do we not minister to Him best when we do
the thing that is nearest His heart and help Him most in the purpose of His life and
in His death? What would you think of a would-be helper of some great reformer
who said: ‘I will give you all sorts of material support; but I have not a grain of
sympathy with the cause to which you have devoted your life. I think it is madness
and nonsense: I will feed you and house you and make you comfortable, but I do not
care one rush for the object for which you are to be housed and fed and made
comfortable.’ Jesus Christ let these poor women help Him that He might live to bear
the Cross; He lets you and me help Him for that for which on the Cross He died; ‘This
honour have all the saints’; The foundation of our service is the consciousness of
redemption; its sphere is ministering to Him in that which is nearest His heart.
And then, brethren, there is another thing that does not so immediately belong to the
incident before us, but which suggests itself to me in connection with it. We have
tried to show the motive and the pattern, the foundation and the sphere, of the
service: let me add a last thought-the remembrance and the record of it.
How strange that is, that just as a beam of light coming into a room would enable us
to see all the motes dancing up and down that lay in its path, so the beam from
Christ’s life shoots athwart the society of His age, and all those little insignificant
people come for a moment into the full lustre of the light. Years before and years
afterward they lived, and we do not know anything about them; but for an instant
they crossed the illuminated track and there they blazed. How strange Pharisees,
officials, and bookmen of all sorts would have felt if anybody had said to them: ‘Do
you see that handful of travel-stained Galileans there, those poor women you have
just passed by the way? Well, do you know that these three women’s names will never
perish as long as the world lasts?’ So we may learn the eternity of work done for Him.
Ah, a great deal of it may be forgotten and unrecorded! How many deeds of faithful
love and noble devotion are all compressed into those words, ‘which ministered unto
Him’! It is the old story of how life shrinks, and shrinks, and shrinks in the record.
How many acres of green forest ferns in the long ago time went to make up a seam of
coal as thick as a sixpence? But still there is the record, compressed indeed, but
existent.
And how many names may drop out and not be associated with the work which they
did? Do you not think that these anonymous ‘many others which ministered’ were
just as dear to Jesus Christ as Mary and Joanna and Susannah? A great many people
helped Him whose deeds are related in the Gospel, but whose names are not
recorded. But what does it matter about that? With many ‘others of my fellow-
labourers also,’ says St. Paul; ‘whose names’-well, I have forgotten them; but that is
of little consequence; they ‘are in the Lamb’s book of life.’ And so the work is eternal,
and will last on in our blessed consciousness and in His remembrance who will never
forget any of it, and we shall self-enfold the large results, even if the rays of dying
fame may fade.
And there is one other thought on this matter of the eternity of the work on which I
would just touch for an instant.
How strange it must be to these women now! If, as I suppose, you and I believe, they
are living with Christ, they will look up to Him and think, ‘Ah! we remember when we
used to find your food and prepare for your household comforts, and there Thou art
on the throne! How strange and how great our earthly service seems to us now!’ So it
will be to us all when we get up yonder. We shall have to say, ‘Lord, when saw I
Thee?’ He will put a meaning into our work and a majesty into it that we know
nothing about at present. So, brethren, account the name of His slaves your highest
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27. honour, and the task that love gives you your greatest joy. When we have in our poor
love poorly ministered unto Him who in His great love greatly died for us, then, at
the last, the wonderful word will be fulfilled: ‘Verily I say unto you, He shall gird
Himself and make them to sit down to meat and will come forth and serve them.’
4 While a large crowd was gathering and people
were coming to Jesus from town after town, he
told this parable:
BARNES, "See the parable of the sower explained in the notes at Mat. 13:1-23.
CLARKE, "And when much people were gathered together,.... To Jesus, as
he was by the sea side, the sea of Galilee, or Tiberias:
and were come to him out of every city; of Galilee, to hear him preach, and see
miracles:
he spake by a parable; the following things.
GILL, "And when much people were gathered together,.... To Jesus, as he
was by the sea side, the sea of Galilee, or Tiberias:
and were come to him out of every city; of Galilee, to hear him preach, and see
miracles:
he spake by a parable; the following things.
HENRY, "The former paragraph began with an account of Christ's industry in
preaching (Luk_8:1); this begins with an account of the people's industry in hearing,
Luk_8:4. He went into every city, to preach; so they, one would think, should have
contented themselves to hear him when he came to their own city (we know those
that would); but there were those here that came to him out of every city, would not
stay till he came to them, nor think that they had enough when he left them, but met
him when he was coming towards them, and followed him when he was going from
them. Nor did he excuse himself from going to the cities with this, that there were
some from the cities that came to him; for, though there were, yet the most had not
zeal enough to bring them to him, and therefore such is his wonderful condescension
that he will go to them; for he is found of those that sought him not, Isa_65:1.
Here was, it seems, a vast concourse, much people were gathered together,
abundance of fish to cast their net among; and he was as ready and willing to teach as
they were to be taught. Now in these verses we have,
JAMISON, "Luk_8:4-18. Parable of the sower.
27

28. (See on Mar_4:3-9, see on Mar_4:14-20.)
BENSON, "Luke 8:4-15. And when much people were gathered together — To
be instructed by his discourse, as well as to see, or be healed by, his miracles; and
were come to him — In crowds; out of every city — In that part of the country;
he spake by a parable — Having first, for greater conveniency of being better
heard and less incommoded by them, entered into a ship, where he sat, and from
thence taught them. A sower went out to sow, &c. — See this parable explained
at large in the notes on Matthew 13:3-23; and Mark 4:3-20.
COFFMAN, "And when a great multitude came together and they of every city
resorted unto him, he spake by a parable: The sower went forth to sow his seed:
and as he sowed, some fell by the way side; and it was trodden under foot, and
the birds of the heaven devoured it. And other fell on the rock; and as soon as it
grew, it withered away, because it had no moisture. And other fell amidst the
thorns; and the thorns grew with it, and choked it. And other fell into the good
ground, and grew, and brought forth fruit a hundred fold. As he said these
things, he cried, He that hath ears to hear, let him hear.
THE PARABLE OF THE SOWER
This parable was commented on rather fully in my Commentary on Matthew,
Matthew 1:1-23, and in my Commentary on Mark, Mark 4:1-20. This is, in fact,
The Master Parable, being given and explained by Jesus as a pattern of all the
parables, so that men may "know all the parables" (Mark 4:13). It has the
distinction of being recorded in the first three Gospels.
It is perfectly safe to reject the opinions of scholars who object to finding more
than "one point" in a parable. Jesus found and expounded a dozen points in this
one! It is not clear just who started the intellectual fad that would deny any more
than one point to the parable; but the knee-jerk acceptance of it by so many has
elements of humor in it. For example, Hobbs prefaced his interpretation of this
parable with the statement that "a parable usually illustrates one truth";[5] and
then presented at least half-dozen "truths" founded on the parable! Evidently,
he could not decide which was the one truth. The scholarly prejudice against
interpreting the parables allegorically, as Jesus did, and as he plainly indicated
his followers should do, is so ingrained that some of them have even denied the
allegorical interpretation of this parable by Jesus, making it the "mistake" of the
early church, retrospectively interpolated into the Gospels by all three synoptics;
and, of course, an error in all three! A plague upon all such unbelievers! It is a
source of the greatest encouragement that C. E. B. Cranfield, one of the greatest
of the modern scholars, categorically refuted the denials which would make the
allegorization of the parables the work of the early church, saying, "Jesus
certainly allegorized this one."[6]
The metaphor of this parable is that of a farmer sowing grain in the old-
fashioned manner, striding through the plowed field, scattering the seeds by
handfuls taken from a bag carried over his shoulder, and spreading them in an
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29. arc before him as he walked. The hard beaten path along or through the field, as
well as the thorns were common features of such a field. Such a scene as this has
been witnessed by millions in all ages; but only Jesus our Lord ever viewed it in
the cosmic dimensions set forth here. His explanation is as follows:
[5] Herschel H. Hobbs, An Exposition of the Gospel of Luke (Grand Rapids,
Michigan: Baker Book House, 1966), p. 137.
[6] C. E. B. Cranfield, The Gospel according to Saint Mark (Cambridge:
Cambridge University Press, 1966), p. 158.
BURKITT, "The design and scope of this parable is to show, what are the causes
of men's improving or not improving under the hearing of the word, and to let us
know that there are three sorts of bad hearers, and but one good one.
The careless and inconsiderate hearer, is like the highway ground, where the
seed is trodden down and trampled upon.
Hard-hearted sinners, whom the mollifying word does not soften; these are like
stony ground, where the seed takes no root, the word makes no impression.
Those whose heads and hearts are stuffed with the cares of the world, are like
the thorny ground, in which the seed is choked, which would fructify to an holy
immortality: this is the scope of the parable.
Now for the subject matter of it, learn, 1. That by the sower you are to
understand Christ and his apostles, and their successors, the ministers of the
gospel. Christ the principal Sower, they the subordinate seedsmen. Christ sows
his own field, they sow his field; he sows his own seed, they his seed. Woe unto us
if we sow our own seed, and not Christ's.
Learn, 2. The seed sown is the word of God: fabulous legends and unwritten
traditions, which the seedsmen of the church of Rome sow, are not seed, but
chaff; or if seed, (for they fructify too fast in the minds of their people) their own,
not Christ's. Our Lord's fields must be all sown with his own seed, with no mixed
grain.
Learn thence, that the word preached is like the seed sown in the furrows of the
field. Seed is of a fructifying, growing, and increasing nature, has in it an active
principle, and will spring up, if not killed by accidental injuries; such a
quickening power has the word of God to regenerate and make alive dead souls,
if we suffer it to take rooting in our hearts: yet is not this seed alike fruitful in
every soil: all ground is not alike, neither does the word fructify alike in the souls
of men, there is a difference both from the nature of the soil, and the influence of
the Spirit; for though no ground is naturally good, yet some is worse than others:
no, even the best ground does not bring forth increase alike; some good ground
brings forth an hundred-fold, others but sixty, and some but thirty.
In like manner a Christian may be a profitable hearer of the word, although he
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30. does not bring forth so great a proportion of fruit as others, provided he bring
forth as much as he can.
PETT, "The crowds still flocked to Him from towns all around, and He was now
teaching in parables so as to stir the people into thought. He had probably
already discovered that many of His hearers were becoming ‘word-hardened’,
and stolidly listened to His words without taking them in and acting on them. So
now He had decided to teach in stories, leaving them to think about, and ask
about, their significance. The first example is that of the sower which reveals the
way by which the Kingly Rule of God is growing.
As we consider the parable we need to consider the background situation.
Different farmers would have strips of land in the same field, and much of the
land would be hard and stony, and some merely a thin layer of soil over hard
rock underneath. The poorer farmers would do what they could with their
wooden ploughs, pushed or pulled by hand, but only parts of their land would be
dug up suitable for sowing. There would be the rocky parts which the plough
would not touch, and weed ridden parts where the weeds had been cut back but
were still in the soil, or parts so overgrown that getting rid of the weeds would be
too difficult, and there would necessarily be pathways between the furrows for
other farmers to reach their strips. So as the sower went forward, taking
handfuls from his satchel of seed and dispersing it over the ground, however
great his effort and careful his aim, it would fall on all kinds of ground. He was
not even sure in all cases what would be the good ground.
Verses 4-8
The Parable of the Sower (8:4-8).
The purpose of this parable appears to be in order to explain why not all who
heard His words responded fully, and to encourage His followers with the
knowledge that this was to be expected. Not all had the same keen interest as
they had. But they could be sure of this, that the seed that was sown would
gradually reap an abundant harvest. It was, of course, also designed to make
men think.
MACLAREN 4-16, "ONE SEED AND DIVERSE SOILS
Luke is particular in dating this parable as spoken at a time when crowds resorted to
Jesus, and the cities of Galilee seemed emptied out to hear Him. No illusions as to
the depth or worth of this excitement beset Him. Sadly He looked on the eager
multitudes, because He looked through them, and saw how few of them were
bringing ‘an honest and good heart’ for the soil of His word. Just because He saw the
shallowness of the momentary enthusiasm, He spoke this pregnant parable from a
heavy heart, and as He tells us in His explanation of it to the disciples (ver. 10), uses
the parabolic garb as a means of hiding the truth from the unsusceptible, and of
bringing it home to those who were prepared to receive it. Every parable has that
double purpose of obscuring and revealing. The obscuring is punitive, but the
punishment is meant to be remedial. God never cheats men by a revelation that does
not reveal, and the very hiding is meant to stimulate to a search which cannot be
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31. vain.
The broad outstanding fact of the parable is tragic. Three failures and one success! It
may be somewhat lightened by observing that the proportion which each ‘some’
bears to the whole seed-basketful is not told; but with all alleviation, it is sad enough.
What a lesson for all eager reformers and apostles of any truth, who imagine that
they have but to open their mouths and the world will listen! What a warning for any
who are carried off their feet by their apparent ‘popularity’! What a solemn appeal to
all hearers of God’s message!
I. Commentators have pointed out that all four kinds of soil might have
been found close together by the lake, and that there may have been a
sower at work within sight.
But the occasion of the parable lay deeper than the accident of local surroundings. A
path through a cornfield is a prosaic enough thing, but one who habitually holds
converse with the unseen, and ever sees it shining through the seen, beholds all
things ‘apparelled in celestial light,’ and finds deep truths in commonplace objects.
The sower would not intentionally throw seed on the path, but some would find its
resting-place there. It would lie bare on the surface of the hard ground, and would
not be there long enough to have a chance of germinating, but as soon as the sower’s
back was turned to go up the next furrow, down would come the flock of thievish
birds that fluttered behind him, and bear away the grains. The soil might be good
enough, but it was so hard that the seed did not get in, but only lay on it. The path
was of the same soil as the rest of the field, only it had been trodden down by the feet
of passengers, perhaps for many years.
A heart across which all manner of other thoughts have right of way will remain
unaffected by the voice of Jesus, if He spoke His sweetest, divinest tones, still more
when He speaks but through some feeble man. The listener hears the words, but they
never get farther than the drum of his ear. They lie on the surface of his soul, which is
beaten hard, and is non-receptive. How many there are who have been listening to
the preaching of the Gospel, which is in a true sense the sowing of the seed, all their
lives, and have never really been in contact with it! Tramp, tramp, go the feet across
the path, heavy drays of business, light carriages of pleasure, a never-ending stream
of traffic and noise like that which pours day and night through the streets of a great
city, and the result is complete insensibility to Christ’s voice.
If one could uncover the hearts of a congregation, how many of them would be seen
to be occupied with business or pleasures, or some favourite pursuit, even while they
sit decorously in their pews! How many of them hear the preacher’s voice without
one answering thought or emotion! How many could not for their lives tell what his
last sentence was! No marvel, then, that, as soon as its last sound has ceased, down
pounce a whole covey of light-winged fancies and occupations, and carry off the poor
fragments of what had been so imperfectly heard. One wonders what percentage of
remembrances of a sermon is driven out of the hearers’ heads in the first five minutes
of their walk home, by the purely secular conversation into which they plunge so
eagerly.
II. The next class of hearers is represented by seed which has had
somewhat better fate, inasmuch as it has sunk some way in, and begun to
sprout.
The field, like many a one in hilly country, had places where the hard pan of
underlying rock had only a thin skin of earth over it. Its very thinness helped quick
germination, for the rock was near enough to the surface to get heated by the sun. So,
with undesirable rapidity, growth began, and shoots appeared above ground before
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32. there was root enough made below to nourish them. There was only one possible end
for such premature growth-namely, withering in the heat. No moisture was to be
drawn from the shelf of rock, and the sun was beating fiercely down, so the feeble
green stem drooped and was wilted.
It is the type of emotional hearers, who are superficially touched by the Gospel, and
too easily receive it, without understanding what is involved. They take it for theirs
‘with joy,’ but are strangers to the deep exercises of penitence and sorrow which
should precede the joy. ‘Lightly come, lightly go,’ is true in Christian life as elsewhere.
Converts swiftly made are quickly lost. True, the most thorough and permanent
change may be a matter of a moment; but, if so, into that moment emotions will be
compressed like a great river forced through a mountain gorge, which will do the
work of years.
Such surface converts fringe all religious revivals. The crowd listening to our Lord
was largely made up of them. These were they who, when a ground of offence arose,
‘went back, and walked no more with Him.’ They have had their successors in all
subsequent times of religious movement. Light things are caught up by the wind of a
passing train, but they soon drop to the ground again. Emotion is good, if there are
roots to it. But ‘these have no root.’ The Gospel has not really touched the depths of
their natures, their wills, their reason, and so they shrivel up when they have to face
the toil and self-sacrifice inherent in a Christian life.
III. The third parcel of seed advanced still farther.
It rooted and grew. But the soil had other occupants. It was full of seeds of weeds and
thorns (not thorn bushes). So the two crops ran a race, and as ill weeds grow apace,
the worse beat, and stifled the green blades of the springing corn, which, hemmed in
and shut out from light and air, came to nothing.
The man represented has not made clean work of his religion. He has received the
good seed, but has forgotten that something has to be grubbed up and cast out, as
well as something to be taken in, if he would grow the fair fruits of Christian
character. He probably has cut down the thorns, but has left their roots or seeds
where they were. He has fruit of a sort, but it is scanty, crude, and green. Why?
Because he has not turned the world out of his heart. He is trying to unite
incompatibles, one of which is sure to kill the other. His ‘thorns’ are threefold, as
Luke carefully distinguishes them into ‘cares and riches and pleasures,’ but they are
one in essence, for they are all ‘of this life.’ If he is poor, he is absorbed in cares; if
rich, he is yet more absorbed in wealth, and his desires go after worldly pleasures,
which he has not been taught, by experience of the supreme pleasure of communion
with God, to despise.
Mark that this man does not ‘fall away.’ He keeps up his Christian name to the end.
Probably he is a very influential member of the church, universally respected for his
wealth and liberality, but his religion has been suffocated by the other growth. He
has fruit, but it is not to ‘perfection.’ If Jesus Christ came to Manchester, one
wonders how many such Christians He would discover in the chief seats in the
synagogues.
IV. The last class avoids the defects of the three preceding.
The soil is soft, deep, and clean. The seed sinks, roots, germinates, has light and air,
and brings forth ripened grain. The ‘honest and good heart’ in which it lodges has
been well characterised as one ‘whose aim is noble, and who is generously devoted to
his aim’ (Bruce, The Parabolic Teaching of Christ, p. 33). Such a soul Christ
recognises as possible, prior to the entrance into it of the word. There are
dispositions which prepare for the reception of the truth. But not only the previous
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33. disposition, but the subsequent attitude to the word spoken, is emphasised by our
Lord. ‘They having heard the word, hold it fast.’ Docilely received, it is steadily
retained, or held with a firm grip, whoever and whatever may seek to pluck it from
mind or heart.
Further, not only tenacity of grasp, but patient perseverance of effort after the fruit of
Christian character, is needed. There must be perseverance in the face of obstacles
within and without, if there is to be fruitfulness. The emblem of growth does not
suffice to describe the process of Christian progress. The blade becomes the ear, and
the ear the full corn, without effort. But the Christian disciple has to fight and resist,
and doggedly to keep on in a course from which many things would withdraw him.
The nobler the result, the sorer the process. Corn grows; character is built up as the
result, first of worthily receiving the good seed, and then of patient labour and much
self-suppression.
These different types of character are capable of being changed. The path may be
broken up, the rock blasted and removed, the thorns stubbed up. We make ourselves
fit or unfit to receive the seed and bear fruit. Christ would not have spoken the
parable if He had not hoped thereby to make some of His hearers who belonged to
the three defective classes into members of the fourth. No natural, unalterable
incapacity bars any from welcoming the word, housing it in his heart, and bringing
forth fruit with patience.
BI, "He spake by a parable
Nature and design of parables
I.
WHAT IS A PARABLE? It is a mode of instruction founded on the resemblances or
analogies between spiritual and natural objects or events.
1. The form of the parable is a direct or indirect statement of a fact, or a narrative
of either some possible or real event, that had occurred once or frequently. The
growth of the mustard-seed is a fact of constant occurrence. The parable of
Scripture differs from ordinary figurative language, not in its nature, but in its
subject. And it might perhaps be correctly defined—a figurative description of
religious doctrine.
2. To pass to the substance of the parables. We find their themes mainly to be—
the sublime truths of grace, redemption, and retribution; the soul, its
responsibilities and its destiny; the Church, and its destiny.
II. WHY DID THE LORD JESUS CHRIST TEACH BY PARABLES?
1. He designed to show the union between nature, human life, and the gospel. His
presence among men was itself a manifestation of the Divine in the human, the
invisible in the visible, the supernatural in the natural. The parable is a similar
clothing of the unknown in the known, the heavenly in the earthly.
2. To unveil the mysteries of redemption.
3. To conceal the truth. “That, seeing, they might not see.” He aimed again at
avoiding a premature irritation of his enemies. Scribes, Pharisees, Sadducees,
Herodians, elders and priests (proud, earthly, ignorant, bigoted, envious and
murderous), were continually acting as spies around him. It was, therefore,
indispensable that he should avoid giving them any ground of accusation before
the Sanhedrim, the civil tribunal, or the people. (E. N. Kirk, D. D.)
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34. Our Lord’s parables
1. The design of the gospel is to convert men from sin, and save their souls from
hell; this is the real purpose of God.
2. Let us move forward a step: It is so ordered in the Divine wisdom that human
freewill can refuse to accept the gracious provisions of the gospel, and even finally
reject them.
3. Of course, therefore, we perceive that the preaching of the gospel will instantly
divide men into two classes, whose moral state must be determined by their
attitude towards it.
4. Thus we reach another suggestion: The gospel rejected or perverted does not
lose its power, but now goes right on in driving the soul into deeper rebellion and
hardness.
5. It now becomes clear precisely what God does do in the process of darkening
the understanding and blinding the mind of a rebellious man who will not
consent to be renewed and saved. He goes on doing what he was doing before.
Suppose two merchant-vessels out on the same sea, sailing before the same wind
which comes prosperously on their quarter. Suddenly upon one of them a mutiny
is organized; the captain is murdered, and the crew put in irons; then the captors
tan on their course exactly, face in the opposite direction, and start for some
desolate pirates’ is]e where they may beach their stolen cargo in safety. The same
wind which drives the honest ship along now drives the wicked one too, and so it
helps in the crime. But all it really does to help is—to keep blowing on. Once for
all be it said, that God never does anything to harden a heart which would not
soften it, if properly received.
6. So, finally, we learn that the responsibility of all heart-hardening under the
gospel lies only upon the wilfulness of the man whose heart has been hardened.
(C. S. Robinson, D. D.)
Luke 8:4-15
A Sower went out to sow his seed
Parable of the Sower
I.
BY THE WAYSIDE.
1. The design intended in God’s ordinance of preaching—what is it? We answer,
your salvation.
2. The means of becoming interested in this salvation are also here declared.
“Lest they should believe,” says the parable, “and be saved.”
3. A hindrance, with many, occurs at the very outset. No sooner is the Word of
life spoken to them than—“then cometh the devil, and taketh away the word out
of their hearts, lest they should believe and be saved.”
4. The success or failure of this hindrance will be owing, not to Satan—though his
power is fearfully great—but to yourselves.
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35. II. UPON A ROCK. A class of hearers in whom there is some appearance of believing
the gospel. Further, their assent is not a cold and involuntary, but a warm and lively,
approbation—“They receive the Word with joy.”
III. AMONG THORNS. A class of persons whose consciences appear to be touched,
and, in a certain sense, permanently touched, by the solemn verities of the gospel.
And a change has been wrought upon them, by what they have felt.
IV. ON GOOD GROUND. The superiority of this class consists in—
1. A difference of the soil. Here is “an honest and good heart.”
2. difference in the reception given to the seed sown; that is, to the Word of
salvation. The honest and good heart, “having heard the Word, keeps it.”
3. There is a difference in the growth also, where the seed falls upon an honest
and good heart. It germinates, not hastily, as where neither root nor moisture are
found; not irregularly, and amidst perpetual resistance, as where thorny cares,
deceitful riches, and ensnaring pleasures choke it; but “with patience”—
progressively, uniformly.
4. A difference in the fruit produced. (J. Jowett, M. A.)
The parable of the Sower
1. Are you a careless hearer?
2. Are you an unsteadfast bearer?
3. Are you a worldly-minded hearer?
4. Are you a faithful hearer?
(1) Faithful hearers present to the sower an honest and good heart.
(2) They hear and understand: they go along with the love of the Lord as He
instructs them, even if they cannot comprehend all mysteries, or gain all
knowledge.
(3) They keep the Word: they think of it, meditate upon it.
(4) Whoever has been the human sower, they regard the seed as what it is in
truth, the Word of God which effectually worketh in him that believeth—they
are very jealous for the Lord God of Hosts—watchful that no onespeak lightly
or jestingly of it—most watchful, in being very reverent towards it themselves.
(5) And they are patient also, in the possession of the Word—patient in trials,
because they have such a pledge of God’s goodwill towards them—patient
with others, as taught here in God’s exceeding great patience towards them—
patient in darkness, knowing and feeling that that Word is still, and will
always be, a lantern unto their feet and a light unto their paths.
(6) And finally, in this patience they bring forth fruit—each man according to
his several ability—“some thirty-fold,” etc. They are assured that God asks
them, not merely for attention, but for fruit: not only for a deep root, but for
much fruit: not for an unworldly heart, alone, but for that glorious fruit of the
Spirit which proves that the inner life of their souls has been begun,
continued, and ended in God. (Canon G. E. Jelft)
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36. Parable of the Sower
This parable displays profound knowledge of human nature, of human character, and
of human history.
I. THOSE REPRESENTED BY THE SEED THAT FELL BY THE WAYSIDE ARE
INFIDELS. Having the means and opportunities of knowing and practising
Christianity, yet rejecting it wilfully and obstinately.
II. THOSE REPRESENTED BY SEED SCATTERED ON ROCKY SOIL ARE THE
INDOLENT AND TIMID.
III. THOSE REPRESENTED BY SEED SPILLED AMONG THORNS ARE THOSE
WHO ARE INFLUENCED BY THE STRONG AND ACTIVE PASSIONS.
IV. THOSE REPRESENTED BY SEED SOWN ON GOOD SOIL ARE GOOD
CHRISTIANS WHOSE IMPRESSIONS OF RELIGION BECOME DEEPER AND
BRIGHTER IN DIFFERENT DEGREES. This class includes all sincere persevering
Christians.
1. There must be a good and honest heart.
2. A disposition to hear the Word, to receive it without prejudice, and with a
sincere resolution to profit by it.
3. Constancy. Retaining the knowledge acquired, and constantly making
additions to it.
4. Bringing forth fruit with patience. Our motives may be good, so also may be
our intentions and aims; but to give these their full value they must be carried
into action. Actions, followed by habits, complete the character.
5. Fruit in different proportions. Yet the lowest degree—thirtyfold—is not small.
(J. Thomson, D. D.)
The Word of God as seed
God does not establish full-formed things. He plants seeds which grow. This is the
uniform method of His procedure in every department, natural and spiritual. A seed
is the most wonderful thing in the world. There is nothing else that contains so much
in so little bulk. There is nothing else that concentrates within it such capacities and
possibilities. It is the origin and end of organic life. It forms the bridge of transition
from the grain of sand to the living cell. By means of it the naked rock is covered with
verdure, and the desolate wilderness transformed into a garden. The analogy
between the Word of God and a seed is remarkably close and striking. There are
innumerable points of resemblance between them; but in this exposition I can only
point out a few of the more obvious and impressive.
1. The first point of comparison is found in the life which they both possess. A
seed is a living thing. And in this respect is it not a striking emblem of the Word
of God? That Word is a living Word. “The words that I speak unto you,” says
Jesus, “they are spirit and they are life.” It is not truth merely in a spoken or a
written form. It is more than knowledge. It is a living power; it does not work
mechanically, but vitally. The words of Christ were the concentration and
embodiment of His own life, just as truly as the seed is the concentration and
embodiment of the life of the plant. It is the highest of all life. And just as in
nature it has been proved that dead matter cannot originate life under any
circumstances whatever, except by the introduction into it of a living seed, so
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37. without the instrumentality of the Word of God there can be no spiritual life. The
Spirit takes of the recorded things of Christ, and shows them to us. Without the
Word there would be nothing to know, or obey, or love; without the Spirit there
would be no saving knowledge, no obedience, no love. The Spirit operating upon
the heart apart from the Word would be only to give a vague inclination without
an object as its end and purpose. And therefore all religion that does not spring
from the seed of God’s Word is a dim abstraction of an unreal sentimentality. It is
aimless and powerless, the continual ploughing and harrowing of a field without
putting any seed into it.
2. Another point of resemblance between the seed and the Word is the twofold
nature of both. A seed consists of two parts: the embryo, or germ, which is the
essential principle of life, and the materials of nourishment by which, when the
seed germinates, the young life may grow. The seed is not all a living principle; its
inner essential life reposes in a shrine so small that it can barely be seen. You take
away fold after fold of the minute seed, part after part of its structure, and, after
all, you have removed only food and clothing. The vital germ has eluded you; and
even when you have come to the last microscopic cell, you know not how much of
this cell itself is living principle, and how much mere provision for its wants.
There is the same dual combination in every spoken and written word of thought
and form, of sound and sense. As it was necessary that the Divine should appear
in human nature in Christ, so it is necessary that we should have the Divine
thought, the Divine life, in the literary form in which it is embodied in Scripture.
We could not apprehend it otherwise. The living principle in the seed would not
grow without its wrapping of nourishment and clothing; and the mind of God
could not affect us unless it were revealed to us in our own human language, in
the flowing images of time and sense with which we are familiar. When it is said
that we are born again of incorruptible seed, of the Word of God that liveth and
endureth for ever, it is not meant to be implied that the Word of God is itself the
begetting principle. It is only the mode in which the principle works, the vehicle
by which the mysterious power embodied in it operates. It is not the human
language or thought, but the Divine life within it, that creates us -new. And when
it is further said that this living Word endureth for ever, we are taught thereby
that while it is only the vehicle of God’s begetting principle, it is no mere transient
chaff, or husk, or nourishing material, like the perisperm of the natural seed,
which has only a temporary purpose to serve, and then decays and passes away
when it has served that purpose. It is “ no mere sacramental symbol lost in the
using,” but it lives by and with the Divine principle which it reveals and employs,
and endures for ever. And just as we see in the natural seed, owing to its twofold
nature, an unbroken continuity of life, pausing here and unfolding itself there,
casting off the chaff and the husks that have served their purpose that it may
expand freely, the perisperm dying that the embryo may grow; so we see in the
Word of God the same principle of identity running through the successive stages
of its development—the same vital truth of redemption passing through various
dispensations that have become old and are ready to perish, growing to more and
more, casting off effete forms, and unfolding itself more clearly and fully in new
forms better suited to the new needs. We see the germ that was planted in the
first promise of the seed of the woman growing successively into the patriarchal
and legal dispensations, and, when the leafage and fruitage of these dispensations
waxed old and perished, taking a grander form in the gospel dispensation, and
blossoming and fruiting with a new and Divine life in a new and regenerated
world.
3. A third point of resemblance between the Word of God and a seed may be
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38. found in the small compass within which the living principle is enshrined in both.
Nothing, as I have said, holds so much in so little bulk as a seed. It is the little ark
that swims above a drowned world, with all the life of the world hidden within it.
It is a miniature orb, embracing the whole mystery of animated nature. An atom,
often not so large as a grain of sand, contains within it all the concentrated
vitality of the largest forest trees. It is a most remarkable example of nature’s
packing; for a seed consists- of a single or a double leaf, folded in such a way as to
take up the smallest possible room. And in this respect the Word of God may be
compared to a seed. It is truth in its seed-form. We have in the Scriptures the
most concentrated form of heavenly teaching. Nothing is omitted; nothing is
superfluous. It contains all that is necessary for the salvation of man. Nothing can
be added to it or taken away from it. It is rounded and finished off—full-orbed
and complete, as every seed must be. All is contained within the smallest
compass, so as to be easiest of comprehension, easiest of being carried in the
memory, and easiest of being reduced to practice. And the Word of God is so
compacted in the seed-form, because it needs to be unfolded in the teaching and
life of man. The soil was made for the revelation of the seed; and the seed was
made to be revealed by the soil. As the seed cannot disclose what is in it unless it
fall into appropriate soil, and be stimulated to growth by suitable conditions, so
the Word of God cannot disclose all that it contains unless it grow in an
understanding mind and in a loving heart; unless by meditation and prayer it can
expand from the seed-form to the blade, and the ear, and the full corn in the ear.
As wonderful as the unfolding of a beautiful flower from an almost invisible seed
is the unfolding of the depth and fulness of meaning that is in the smallest
precept of Scripture. For every new generation, the Word of God has new
revelations and adaptations. The seed in the new soil and circumstances reveals
new aspects of truth. The Word of God, like the great word of nature which is the
illustration of it, holds in reserve for every succeeding age some new perception,
some new disclosure of the Divine order and economy, revealing to no man,
however studious and zealous, more than a part, and ever opening new vistas to
reverent love and intelligence.
4. A fourth point of resemblance between the Word of God and a seed is the
variety and beauty that may be recognized in both. Have you ever examined a
seed under a magnifying glass? It is often seen to be very curiously formed, even
by the naked eye; but the microscope reveals new beauties and marvels of
construction in it. The other day, in my garden, I took up the withered head of a
poppy, and poured out into the palm of my hand the contents of its curious seed-
vessel. There was a little heap of very small round seeds that would take a long
time to count. I looked at the handful with the aid of my pocket lens, and I saw, to
my delight, that each was beautifully chased and embossed on the outside.. For
the shapes of beauty often displayed by seeds language has no terms. A whole
volume might be filled with an account of them. Some have curious wing-like
appendages, on which they float away in the air in search of a suitable growing-
place; some are covered with silky down, and some with lace-like tunics, while
many kinds have hard enamelled or embroidered surfaces; and their colouring is
as varied and beautiful as their forms. In this, the minutest of God’s works, this
smallest and inmost shrine of life, His attention is acuminated, and His skill, as it
were, concentrated; so that, above all others, these little things assure us that we
are not living in a world left to itself, but in one that reveals at every step the
“besetting God.” And in this respect of beauty and variety, does not the Word of
God compare with the seed? How wonderfully is the Bible constructed! It is
fashioned in human imagery. Every kind of literary style is found in it. The same
truth is conveyed in many forms, and always in the most appropriate dress.
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39. Proverb and allegory and parable, history, psalm and prophecy, song and
incident, everything that can charm the imagination and quicken the intellect and
satisfy the heart, is employed to make its doctrines and precepts interesting and
impressive.
5. A fifth point of resemblance between the Word of God and a seed may be seen
in the wonderful effects which they both produce. There is something almost
creative in a seed. You take a seed to a desert, sow it there, and you change the
barren sand, by its growth, into a fruitful field. That seed alters the whole
character of a place, makes the climate more genial and the soil more fertile, and
the very heavens more accommodating. The flow of streams, the nature of the
winds, the sunshine, the dew, and the rainfall, the verdure of forest and field, all
depend upon the effects which a little seed produces. Man himself has his well-
being affected by the growth of a seed. The sowing of seed must ever be the first
process towards a higher state of things. Man’s natural life hangs upon the
sowing of corn. His whole civilization springs from it. His capacity of
improvement and capability of receiving spiritual instruction, and consequently
all the revelations and experiences of the kingdom of heaven, are connected with
the sowing of the seed of the meat that perisheth. And in all these respects, do not
the effects produced by the Word of God resemble those of the natural seed? The
Word of God is quick and powerful. It awakens an instinctive reverence which no
other word inspires. When it enters the soul, it stirs up feelings that are peculiar
to itself. It does not lie dormant in the intellect, but quickens the conscience. It
does not affect our opinions or speculations merely, it affects our heart and life.
We regulate our conduct and thought by scientific or literary truth, but such truth
does not lord it supreme over our being: it is subordinate to us—it is our servant,
and we use it for our own purposes. But the Word of God dominates our whole
nature, and we must submit to it for its own sake. We cannot use or subordinate
it to ourselves; we feel that it must use us, and that we must obey it. It has the
power of transmutation in it. It has a spiritual quickening energy. It is the source
of saving life to souls dead in trespasses and sins. It has taken its place in the
heart of human culture. Nothing else has wrought such a mighty revolution in
human ideas. It is a Divine seed which came from heaven, and has brought the
kingdom of heaven down to men—made the desert to rejoice and blossom as the
rose. The harvest which has sprung from it is everywhere visible in the Church
and the world. It is increasing in beauty and fruitfulness every day. We are sent
into the world to sow, and not to destroy—to sow the seed of heaven, and thus
raise in it a heavenly produce foreign to it, impart to it a principle of spiritual life
which, by its growth, will choke out old evils, and make all things new.
And let us remember that we must give our own life in the sowing, as the plant gives
its life in the seed. (H. Macmillan, D. D.)
The Sower; or, the origin and authority of the gospel
The man who sows has an end in view. On that his heart is set. The sower wisely
selects, in reference to established laws, the means which are adapted to this end. In
other words, this parable presents to our view, as its groundwork—The nature of the
gospel as a revelation; the contents of the gospel as an instrument of redemption.
I. CHRIST CAME TO REVEAL GOD. I understand revelation to be contrasted with—
1. Speculation. The human mind is limited in its range of knowledge, and yet has
an unlimited sphere opened to it.
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40. 2. Argument or reasoning. Here we need to discriminate. The Word of God is to
be believed, because He affirms it; and He will hold His children responsible to
recognize His voice. It only remains now to state, in regard to the nature of the
gospel as a revelation, that it is a—
3. Direct unveiling of truth—it is called a mystery hidden from ages.
II. THE SON OF GOD CAME TO REVEAL GOD IN CHRIST. It is a revelation of
God; but of God in Christ. It contains, then, as the instrument of redemption, or as
the word of the kingdom—
1. The ground, extent, and consequences of man’s controversy with God. The
Scriptures contain, also—
2. The ground and terms of reconciliation.
3. The motives to reconciliation. (E. N. Kirk, D. D.)
The four fields
1. On the hard field the seed can take no root. There are hearts like that hard field
here to-day. They have been trampled hard by sin. The seed cannot grow there. I
have heard of a man who had attended the Church for years, and who, when he
was dying, told the clergyman that he had never heard one of his sermons. As
soon as the sermon began, this man was accustomed to begin thinking of the
result of his last week’s trade, and planning for the week to come. So the good
seed fell unheeded on the hard, trampled field, and the birds of the air carried it
away.
2. The seed which fell on the shallow field took root, and grew up very fast. But
there was no depth of soil, the seed was not well rooted, and so it quickly
withered away, and brought no fruit. How many of these shallow fields we have
amongst us I The people represented by them are ready enough to come to
church, and to take an interest in religious matters. But their religion is like an
ague, a hot fit succeeded by a cold one. There is a special danger for such people
in the wild, excitable forms of so-called religion, so common in these days. They
forsake the old paths and the sober truths of the gospel for some scene of
hysterical excitement, where men would force the seed to grow rapidly in a hot
atmosphere of passion; and they mistake feelings for religion, and noisy display
for real conviction.
3. Some seed fell on the thorny field, where the weeds grew thickly and choked it.
Ah! my brothers and sisters, how many Epistles and Gospels, how many lessons
and sermons have been lost to you because your life is choked with weeds!
4. And last of all, there is the good field, where the seed grows and bears
abundant fruit. We cannot all bring forth the same fruit, or an equal amount. As
one star differeth from another star in glory, so it is with God’s people. There is
the saint of high and holy life, whose word and teaching sway the multitude. And
there is the simple old cottager, who spells out her Bible with dim eyes and
painful labour, and finds her treasure there. But both alike are God’s good fields,
where the seed brings forth fruits. (H. J.Wilmot-Buxton, M. A.)
Parable of the Sower
I. THE SEED ITSELF. The seed is the Word of God—the word of prophecy; the word
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41. of promise; the word of sound doctrine; the word of strong exhortation, and solemn
warning, and high encouragement, which is given by inspiration of God.
1. A quickening seed. It brings the dead in sin to spiritual life. It is also productive
of much consolation to those who are quickened thereby.
2. A holy seed.
3. An incorruptible seed.
4. A seed of fruitfulness in every good word and work to do God’s will.
5. An abiding seed.
II. THE DIFFERENT RECEPTIONS OF THIS SEED, AND THE CONSEQUENT
DIFFERENT RESULTS.
III. PRACTICAL OBSERVATIONS.
1. An important caution to all hearers to take heed how they hear, and to
remember their awful responsibility.
2. Much matter of humiliation to the whole Church. There never has been, and
never can or will be, any profitable hearing of the Word, unless the Holy Spirit
change the heart and prepare the soil for the reception of the Divine seed.
3. Much matter of encouragement to every weak believer. If the work of the Holy
Spirit is begun on the heart, the Word of truth may be heard with profit; and it
has been heard with profit by all who are separated from the world, and
transformed by the renewing of their mind.
4. Finally, the parable sets forth matter of important instruction to the
individuals on the way to Zion, relative to the subject-matter of preaching that
shall be profitable for them to hear. (W. Borrows, M. A.)
Christ’s classification of human hearts
According to the Bible, nothing determines the true worth of a man more clearly than
the way in which he acts with regard to the Divine Word; and the different manner of
his treatment of it. The Lord places this before us most clearly, intelligibly, in this
parable.
1. The indifferent. A very numerous class. Word sown upon, not in, heart; and
therefore is given up to any one who will take it away. To such persons life is a
walk, not a journey. Unimportant to them whether they arrive at a definite goal;
they only ask for the invigorating air on the way, to delight themselves with the
sight of the beauties around them, and in cheerful conversation with those about
them. The enjoyment of life is their watchword; they do not desire to live, that is
to say, to work, but to enjoy.
2. The frivolous. , The Divine Word does not take root in these. It takes root only
in the heart softened and moistened with the tears of daffy humiliation.
3. The impure. These have gone the way of humiliation; but have not quite given
place to the Saviour. They have reserved this and that sinful joy and pleasure, this
and that so-called favourite sin and weakness. Their spiritual life is gradually
choked in them, and at last is entirely quenched.
4. The pure. These have had their hearts purified and made beautiful and good,
by faithfully laying hold of the beauty and goodness of the Saviour. In this state of
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42. preparation they hear and receive the Word, and bring forth fruit. They do not
release themselves from this obligation, but follow it earnestly and strictly, yet
without self-righteousness. They bring forth the fruit of love, the only ripe fruit.
They bring forth patience in humble and constant endurance, amid inward and
outward afflictions; also in patience with the often scanty fruit, and especially in a
mind which quietly and joyfully submits itself to God in all things. They bring
forth fruit in different ways, partly because their soil is of different degrees of
goodness, partly because their industry and faithfulness in preparing their soil
are different. But none among them assumes superiority over the others; they all
love each other like brethren. These alone are the hearts which really belong to
Christ. (R. Rothe, D. D.)
Parable of the Sower
I. THE HEEDLESS. Bearing without attending. All a matter of form.
II. THE HEARTLESS. Interest easily enlisted; feelings quickly touched. Feelings so
soon stirred are not likely to be deep, and principles quickly influenced are no safe
guides. “Ruined by adversity” is the epitaph of the heartless. They may be good for a
time, but they cannot be good long.
III. THE BREATHLESS. This is the prevailing phase of modern worldliness. It is an
age of hurry. Many persons would be excellent Christians if only they were not so
many other things besides; if they were not so engrossed in business, or absorbed in
pleasures, or preoccupied by cares. This will not do. If religion is to thrive at all, it
must carry on simultaneously two processes; it must strike root downward and bear
fruit upward. These are precisely the two things which the worldly man’s religion can
never do.
IV. THE GUILELESS. Of these, if we may say it with reverence, it must have been a
real pleasure to our Lord to speak. Not, indeed, that the good are all perfect, or all
alike good. No sameness in grace, any more than in nature. We expect differences,
even among guileless hearts. It is characteristic of the guileless that they make no
show for a long time; they develop surely, but very slowly. “Saved by patience” shall
be written over them. (T. E. Marshall, M. A.)
The first parable
The first snowdrop, the first green leaf on naked hedges, the first few notes that
sounding from bush or tree break the long, dreary silence—still more, the first smile
that lights up an infant’s face, its first gleam of intelligence, its first broken word,
possess an interest and yield a pleasure peculiar to themselves. With more interest
still—did the world hold such treasures—would we look on the first stanzas of
Homer’s muse; the first attempt of Archimedes’ skill; the first oration of
Demosthenes; the first sermon of Chrysostom; the first sketch of Rubens; though we
could hope to see nothing in these but the dawn of talents, which, at maturity,
produced their splendid works, and won them immortal fame. What gives the
interest to these things, gives a peculiar interest to this parable. Others may be as
instructive and as beautiful, but of all those parables that He strung like pearls on the
thread of His discourses, this is the first Jesus ever spake. As peculiarly befitting Him
who came to sow saving truths broadcast on the world, no subject could form a more
suitable introduction; and with the Divine skill with which He chooses, Jesus handles
the topic.
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43. I. THE SOWER
II. THE SEED.
1. There is life in seed. Gospel truth is the incorruptible and immortal seed; and
though ornaments, polish, illustrations, eloquence in sermons, may help the end
in view, as feathers do the arrow’s flight, or their wings the thistle-downs, as they
float, sailing through the air, to distant fields, it is to the truth of God’s Word,
blessed by God’s Spirit, that sinners owe their conversion, and saints their
quickening and comfort in the house of God.
2. There is force in seed. What so worthy to be called the power as well as the
wisdom of God as that Word which, lodged in the mind, and accompanied by the
Divine blessing, fed by showers from heaven, rends hearts, harder than the rocks,
in pieces? (Jer_23:29).
3. There is a power of propagation in seed. There is not a shore which shall not be
sown with this seed; not a land but shall yield harvests of glory to God and of
souls for heaven.
III. THE SOIL.
1. Hearers represented by the wayside. Some who carefully cultivate their fields,
or their gardens, or their business, or their minds, take no pains whatever to
cultivate their hearts.
2. Hearers represented by the stony ground. What have we here? the Word
listened to with attention; with more, much more than attention; with such
feelings as a man under sentence of death hears the news of his pardon, or men
on a wreck, lashed to the mast, hanging on the shrouds, hear the cry, the joyful
cry, “A boat! a lifeboat!” Let us remember that convictions may be mistaken for
conversion; admiration of the servant for attachment to his Master; an
appreciation of the moral beauties of the gospel for an appreciation of its
holiness; the pleasures of emotion, or such gratification as taste enjoys in a
beautiful discourse, for the pleasures of piety.
3. Those represented by the ground with thorns. Dr. Johnson put the point well,
when, on Garrick showing him his beautiful mansion and grounds, the great
moralist and good man laid his hand kindly on the player’s shoulder, and said,
“All! David, David, these are the things which make a death-bed terrible!” The
equally dangerous and deadly influence of great poverty I may illustrate by a
scene which I have not forgotten, nor can forget. Alone, in the garret of a
dilapidated house, within a wretched room, stretched on a pallet of straw,
covered only by some scanty, filthy rags, with no fire in the empty chimney, and
the winter wind blowing in cold and fitful gusts through the broken, battered
window, an old woman lay, feeble, wasted, grey. She had passed the eleventh
hour; the hand was creeping on to the twelfth. Had she been called? It was
important to turn to the best account the few remaining sands of life; so I spoke
to her of her soul, told her of a Saviour—urging her to prepare for that other
world on whose awful border her spirit was hovering. She looked; she stared; and
raising herself on her elbow, with chattering teeth, and ravenous look, muttered
“I am cold and hungry.” Promising help, I at the same time warned her that there
was something worse than cold and hunger. Whereupon, stretching out a naked
and skinny arm, with an answer which if it did not satisfy the reason touched the
feelings, she said, “If you were as cold and as hungry as I am, you could think of
nothing else.” The cares of the world were choking the Word.
4. Those represented by the good ground.
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44. (1) They receive the Word. In their case it does not, so to speak, go in at the
one ear and come out at the other. It does not fall on their minds to run off
like water from a stone; it falls, but it is as seed into a furrow, to lodge itself in
their hearts. They do not reject, but receive it.
(2) They understand it—appreciate its value; feel its power; and
“comprehend with all saints what is the breadth, and length, and depth, and
height of the love of Christ, which passeth knowledge.”
(3) They keep the Word: as—in contradistinction to soils that, puffed up by
winter frosts, throw out, or others that starve their plants—good ground
keeps the corn. With hearts where the tenderness of flesh is associated with
the tenaciousness of stone, as granite keeps the letters of its inscription, so
they “keep the Word.”
(4) They bring forth fruit. In the form of good works, of unselfish, gentle, and
heavenly dispositions, of useful, noble, holy, and Christian lives, they bring
forth fruit—some much; some little; but all some. (Thomas Guthrie, D. D.)
Preachers and hearers
I. AN HONOURABLE OCCUPATION.
1. The work of the husbandman too often regarded with contempt.
2. The husbandman a type of Christ.
3. Christ the type of many true teachers, inasmuch as their life’s morning is
promising, and their evening dispiriting.
II. AN HONOURABLE OCCUPATION MAY HAVE DISASTROUS RESULTS. l.
Unsuccessful results do not lessen the value of the seed.
2. Unsuccessful efforts should not be taken as the measure of the sower’s capacity
and faithfulness.
3. Unsuccessful efforts must then be studied in relation to the sphere of
operations.
4. The best seed will do no good on some lands.
5. The most skilful workman cannot turn a rock into a fruitful garden.
III. AN HONOURABLE OCCUPATION MUST HAVE BLESSED RESULTS, There
will be patches of good ground in every farm. There are honest and good hearts in
every community. No true teacher will have entire failure. (W. Burrows, B. A.)
The Divine Sower and His seed
Two things are clear at starting.
1. The seed is all of one kind—not a mixture, but the same throughout; many
grains, but one, and only one quality.
2. It is absolutely and perfectly good; not only the same quality throughout, but
that quality perfect, and so each and every grain complete in itself in all that
constitutes the perfection of seed.
I. THE SEED. Seed is a living reality; seed is the germ or origin from which the plant
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45. in its strength and beauty springs. Yet withal seed, living as it is, quick with life which
should propagate itself to a thousand generations, is dependent for its germination
and its fruitfulness on the soil which receives it when sowed. Now our Lord teaches
us that seed, possessing, as we know it does, these qualities, is an apt emblem of the
Word of God.
II. THE SOWER. Jesus Christ Himself. As men do not always scatter their seed
literally with their own hands, but use machinery, and yet it is in truth not the
machine, but the man who sows it, by whom the seed is sowed, so, whenever His
seed is sowed, He is the Sower, using the hands and mouths of men as His
instruments, not giving up His office and work to them to discharge for Him, but
Himself discharging His office and work by and through them. It is only a partial
account of the ministry of His Church to say that He works upon men’s souls by
means of it; it is He in it who thus works, and works effectually. He it is, then, who
went out as the Sower; He went out, and He has never turned back; He has never
ceased of His sowing. But when did He go out? It has been well written “He is said to
go out by the act of taking flesh, clothed wherewith He went forth as a husbandman,
putting on a garment suitable for rain, sun, and cold, albeit He was a King.” And yet
we cannot limit His going out to sow to the actual period of the world’s history at
which it pleased Him to put on that garment visibly before the eyes of men; for as it
was His purpose from eternity to become Incarnate, so the power and virtue of His
Incarnation reaches back as well as forward.
III. SEED AND SOWER ARE ONE. Christ is the Sower, Christ is also the Seed; for
He is the Word of God. He sows Himself. And He is the Life; He hath life in Himself;
He quickeneth whom He will. (C. S. Turner, M. A.)
The seed
In order to obtain the leading thought of the parable, and so get the key to all that
follows, we must reverse the explanatory proposition, “The seed is the Word of God,”
and take it thus—“The Word of God is seed.” The principle of germination is
essentially Divine, and the germ idea is the distinctive characteristic of God’s work.
Man’s sole method of increase is collection; God ever multiplies by scattering. We fill
our garners with the harvested grain, and call it wealth; but its only end is
destruction. God sends His sunshine to dry the ripening ear, and His wind to shake
out the bursting seeds, and lo! for every fallen grain an hundred like to itself, all
instinct with the same reproductive energy. Man constructs his wondrous
mechanisms and quickens them into life with the subtle forces which he wrests from
nature and compels to his will. But they wear out or rust out in time, and never
reproduce themselves after their kind. If he plant them, they will not grow; if he
break them and scatter their parts, they are utterly destroyed. Or he builds his
mighty monuments and leaves them for time to crumble; and long centuries after we
dig from the earth their imperishable remnants which have lain as they fell. Under
God’s law a tree shoots heavenward, more complex and marvellous than the grandest
result of human ingenuity. Its fruit falls, and from its decay another tree springs into
being; a branch is out and thrust into the ground, and that, too, becomes a tree; a
bud is slipped off and inserted in a growth of diverse character, but it becomes a
limb, and bears fruit, and reproduces after its own kind. And even if God’s
monuments, the everlasting mountains, crumble away, they make soil which enters
into living organisms, which die and are resolved into dust, which is upheaved by
some terrible throe of nature, and lo! a mountain again. Nothing ever produced by
man can germinate. Nothing produced by God ever failed to do so, if placed in the
proper conditions. Therefore, if the Bible be seed, it is God’s Word. But if the Bible be
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46. God’s Word, it must be seed; its distinctive character must be the germinative
principle. It is the revelation to man of God’s truth. But it cannot possibly be all that
truth, nor even any part of that truth in its fullest development, because God’s truth
must be infinite, and this finite world could, therefore, never contain it. Being seed,
however, it contains the germ of truth which, if subjected to the requisite conditions,
will inevitably multiply itself in infinite series and ratio after its own kind. He who
receives this seed as in good ground will, with absolute certainty, in due season bring
forth as bounteous a harvest as his capacities may admit. He who receives God’s
revelation under standingly, becomes possessed of all its potential results of Divine
knowledge, which, under proper intellectual and spiritual culture, will be developed
to the full capacity of his intellectual and moral constitution in this life and in the life
hereafter. (Robert Wilson, M. D.)
The Sower sowing His seed
I. THE SOWER IS CHRIST HIMSELF. He that sows the good seed is the Son of man.
Are not ministers sowers?
1. Christ sows His own field, which He hath dearly purchased with His precious
blood: they sow not their own fields, but His, not being “lords of the heritage of
God” (1Pe_5:3).
2. He sows His own seed: so in the text. The sower sowed His seed. They have no
seed of their own, but fetched out of His garner.
3. They differ in the manner of sowing. He was the most skilful Sower that ever
was. He knew exactly what grain every ground was fitted for. With Him were
treasures of wisdom. We that have but drops from His fulness, are unskilful in
comparison. He could speak to men’s private and personal sins, as the woman at
the well. He could answer to men’s thoughts and reasonings; we not so.
4. We differ in efficacy. We may sow and plant, and this is all. Suppose it be Paul,
or Apollos himself, we can give no increase, nor make anything to grow. But He
can sow, and give increase at His pleasure. He can warm it with the beams of
grace, streaming from His own brightness (Mal_4:2). He is the Sun of
Righteousness. He can blow upon His field with the prosperous winds of His
gracious and quickening spirit (Isa_3:8;Son_4:16).
II. THE ACTION. This Sower goeth forth. Christ goeth forth to sow three ways.
1. In spirit, by inward inspirations and heavenly motions. And thus He sowed in
the hearts of Adam, Noah, Abraham, and the prophets; who were, with other holy
men, immediately inspired and acted by the Holy 1Pe_1:21). So with the penmen
of Scripture, and the apostles.
2. In person, according to His humanity He cometh out from the bosom of His
Father, and comes into the field of the world by His happy Incarnation.
3. In the ministry of His servants He goeth forth, both the prophets and teachers
before Him.
III. THE INTENTION IS, TO SOW HIS SEED.
1. As seed is a small and contemptible thing, altogether unlikely to bring such a
return and increase; so the Word preached seems a weak and contemptible thing
(1Co_1:23).
2. As the seed in the barn or garner fructifies not, unless it be cast into the earth;
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47. so the Word, unless cast into the ears and hearts of men, is fruitless, regenerateth
not, produceth no fruits of faith.
3. As the sower pricks not in his seed, nor sets it, but casts it all abroad, and
knows not which of his seed will come up to increase, and which will rot and die
under the clods; so the minister (God’s seedsman) speaks not to one or two, but
casts his seed abroad to all in general; neither knows he which and where the
Word shall thrive to increase, and where not, but, where it doth increase, it riseth
with great beauty and glory, as the grain of mustard seed becomes a tree in which
the birds of heaven may build their nests.
4. As seed hath a natural heat, life, and virtue in it, by which it increaseth and
begetteth more seeds like unto itself; so the Word cast into the good ground hath
a supernatural heat in it, being as fire (Jer_5:14), and a lively power to frame men
like itself, to make them, of fleshly, spiritual; of blind, quick-sighted; of dead in
sin, alive in grace. And as one grain quickened, brings sundry tillows, and many
grains in each; so one Christian converted, and receiving this power in himself,
gaineth many unto God, desiring that every one were as he is, except his bonds
and sins.
5. As seed cast into the ground lives not, unless it die first; so the Word preached
brings no fruit or life, unless it kill first and work mortification; yea, and by
continual sense of frailty and acquaintance with the cross, it keeps under such
natural pride and corrupt as resist the work of 2:6. As seed cast never so skilfully
into the earth is not fruitful, unless God give it a 1Co_15:38); so neither is the
Word, unless God add His blessing (1Co_3:6). (Thomas Taylor, D. D.)
Plentiful sowing
Men do not perish, brethren, because there are not sufficient truths to save them.
The seed-basket is ever full, and willing hands are ready to scatter the seed in all
directions. What thousands of precious truths are uttered in men’s hearing every
sabbath day. It is estimated that eighty thousand sermons are preached in this
country every week; and what hundreds of thousands mere are circulated in the
homes of the people by the press; and what constant utterance of saving truths by
earnest men in Sabbath schools, in conversation, and by the couch of the afflicted l
And yet does the upspringing of this holy seed appear in general righteousness,
fidelity, and purity? Is the condition of society a manifestation of the truth supposed
to be cherished in its inner life? Alas I no. The truth is but rarely sown in the heart,
(W. O. Lilley.)
5 “A farmer went out to sow his seed. As he was
scattering the seed, some fell along the path; it
was trampled on, and the birds ate it up.
47

48. CLARKE, "A sower went out to sow - See all this parable largely explained on
Matthew 13:1-23 (note).
GILL, "A sower went out to sow his seed,.... By whom Jesus Christ is chiefly
designed; though it is true of every preacher of the Gospel: who goes forth, being sent
by Christ, with the precious seed of the word: for the phrase, "his seed", which only
Luke has, best agrees with Christ, he being the proprietor and subject of it. The
Alexandrian copy reads, "the seed of himself", The Persic version reads the whole
clause thus, "a sower chose ground, and there he sowed seed": he fixed on the spot of
ground to sow his seed in, as Christ did on the people of the Jews, and afterwards the
Gentiles.
And, as he sowed, some fell by the wayside; on the road, which was by the side
of the field, in which people commonly walked, and so was beaten hard, and the seed
lay upon it, and was not received; which designs such hearers of the word, as are not
susceptive of it, do not take it in, and have no manner of understanding of it.
And it was trodden down; by every one that passed by, as the Gospel preached to
such hardened and ignorant hearers, is despised and trampled under foot by them.
And the fowls of the air devoured it; who generally flock about places where
seed is sowing; and here intend the devil and his angels, that have their dwelling in
the air; and frequent places of public worship to hinder the usefulness of the ministry
of the word, as much as in them lies.
CONSTABLE, "Verses 5-8
The main focus of this parable in all the Synoptics is not on the sower (Jesus and
His disciples) or the seed (the Word of God), as important as these are. It is the
soils on which the seed falls. Evidently in Jesus' day, at least in some situations,
sowing preceded plowing. [Note: Liefeld, p. 906; Fitzmyer, p. 703; Morris, p.
151.] Consequently it is not unusual that the sower scattered his seed where he
did. The presence of thorn seeds would not discourage the sower from sowing
seed among them if he knew they were there. Rocks under the surface would
only become visible when the farmer plowed the seed under.
Luke probably omitted the lesser harvests and mentioned the largest yield to
encourage his disciples with the ultimate result of His and their work. Only Luke
mentioned that people trampled the seed under foot (Luke 8:5) perhaps to
indicate people's contempt for God's Word (cf. Hebrews 10:29). His unique
reference to lack of moisture (Luke 8:6, cf. Jeremiah 17:8) explains why those
plants had "no root" (Matthew 13:6; Mark 4:6). Jesus' final appeal urged
careful listening.
NISBET, "BENEATH THE SURFACE
‘As he sowed.’
Luke 8:5
Ages have passed, and Christ is the Sower still, by whatever instrument He
works, for we are God’s husbandry as well as God’s building. And the ‘seed’ is
the Word of God; so strangely able to work invisibly below the surface of human
life.
48

49. I. Indifference.—This seed, the Word of God, is sown broadcast, as all our
opportunities are given. Men may receive the grace of God in vain, and this in
more ways than one. On some it produces no vital impression whatever; it lies on
the surface of a mind which the feet of human interests have trodden hard. It
may well be doubted whether any soul, wholly indifferent to religious truth, ever
retained even its theoretic knowledge long. The foolish heart is darkened. The
fowls of the air catch away the priceless seed of eternity. Observe how Jesus
explained this calamity. It was not because of forgetfulness; nor the truth
neglected by, or withheld from, the careless, but—Jesus said, ‘straightway
cometh Satan and taketh away the Word which hath been sown in them.’
II. Shallowness.—There are other dangers to dread besides absolute indifference
to truth. Next to those who neglect the Word, He places those ‘who, when they
have heard the word, straightway receive it with joy.’ They have taken the
promises without the precepts, they have hoped for the crown without the cross.
Their type is the thin layer of earth over a shelf of rock; a hot-bed for a time; and
the seed springs up, but there is no deepness of soil, its roots are scorched, and it
withers away. The roots of a real Christian life must strike deeper down. A
mature and settled joy is among ‘the fruits of the Spirit’; it is not the first blade
that shoots up. Feelings easily quickened are also easily perverted. Tribulation or
persecution are not counted upon. Trouble and opposition of wicked men are not
included in the superficial view of the life Divine. They endure, but only for a
while.
III. Mixed motive.—There are very earnest men who, nevertheless, are in sore
danger, because (being by nature earnest) they cannot also resign this world,
whatever be their concern about the next; the soil of their life would fain grow
two inconsistent harvests. Like seed sown among thorns, ‘choked’ by their
entangling roots, the Word is overmastered by an unworthy rivalry. There is a
sort of vegetation, but the Word becometh unfruitful. It is the same lesson as
when Jesus said, ‘No man can serve two masters.… Ye cannot serve God and
mammon. The various evils of this parable are all of them worldliness,
differently manifested.
IV. Loyalty.—Lastly, we have those on the good ground. These are not described
by their sensibilities or their enjoyments, but by their loyalty. They ‘hear the
word and accept it and bear fruit.’ Fruitfulness is never in the Gospel the
condition by which life is earned, but it is always the test by which to prove it. In
all the accounts of the final judgment, we catch the principle of the bold
challenge of St. James, ‘Show me thy faith without thy works, and I will show
thee my faith by my works.’ We are not wrong in preaching that honest faith in
Christ is the only condition of acceptance, and the way to obtain strength for
good works. But perhaps we fail to add, with sufficient emphasis, that good
works are the only evidence of real faith, of genuine conversion; ‘They bear fruit,
thirtyfold and sixtyfold and a hundredfold.’
—Bishop G. A. Chadwick.
Illustrations
49

50. (1) ‘In Mark’s version of this parable we read (Mark 4:3) that our Lord prefaced
it thus, “Hearken! Behold!” “Hearken,” Jesus said, to impress on men that His
simple story conveyed more than met their ears; protesting in advance against
fatalistic abuses of the parable, as if we were already elected to be hard, or
shallow, or thorny, or fruitful; impressing upon all that, if the vitalising seed
were the imparted Word, it was our part to receive and treasure it. Indolence
and shallowness must fail to bear fruit; but—it is not necessary that we should
remain indolent or shallow. “He that hath ears to hear, let him hear.” Having
said “Hearken,” Jesus added, “Behold!” Very possibly the scene was before their
eyes, and a process was visible, if they would but see, of which the tilling of the
ground (and the sowing) was only a type. A nobler seed was being scattered for a
vaster harvest, and it was no common labourer, but the True Sower, Who went
forth to sow. “The Sower soweth the Word.” Who? Matthew tells us “The Sower
is the Son of Man”; and it is clear that none of His disciples could mistake His
meaning.’
(2) ‘The introduction of Satan into the parable is uncalled for by any demand
save the necessity of telling the truth. It is true, therefore, that an active and
deadly enemy of souls is at work to quicken the mischief which neglect and
indifference would produce; and, as seed is only safe from fowls when buried in
the soil, so the Word of life is only safe when it has sunk down into our hearts.’
(SECOND OUTLINE)
THE SOIL OF THE HEART
A parable is a story taken from natural things to instruct us in spiritual things;
just as we teach children by pictures. And here the kinds of soil are to represent
the different people who hear the Word.
I. The wayside (Luke 8:5; Luke 8:12).—Paths around or across a field, trodden
down by the constant thoroughfare of the world—they are hard, impenetrable.
So are some hearts (Romans 2:5; Psalms 95:8). They hear, but do not understand
the Word (Matthew 13:19; Proverbs 1:7; John 8:43). Perhaps they are pleased
with it (Ezekiel 33:31-32). ‘Immediately’ Satan, like the birds, picks away the
Word (2 Corinthians 4:3-4; 1 Peter 5:8; 1 John 5:18).
Why? ‘Lest they should believe and be saved’ (2 Thessalonians 2:9-13). Ex.,
Pharaoh.
II. The rocky (Luke 8:6; Luke 8:13).—Often on stony ground there is a thin
layer of earth. The seed springs up, but does not take root. The Word often fills
the head without reaching the heart (Isaiah 58:2). Slight conviction (1 Samuel
15:24). Excited feelings (Acts 8:13). Warm affections (Mark 10:17). Compare
Jonah’s gourd (Jonah 4:6-7) and the grass upon the house-tops (Psalms 129:6).
Such cannot bear the storm or heat (Matthew 24:9-13; John 15:20). They have
no root (Colossians 2:7; Ephesians 3:17). Ex., Herod.
III. The thorny (Luke 8:7; Luke 8:14).—Here the seed might take root, but it is
prevented bringing forth fruit—it is choked. The Word may find its way to the
heart, but there can be no good result if it is divided. Cares of this world (Luke
50

51. 10:40-41). Deceitfulness of riches (2 Peter 2:15). Pleasures of this life (Mark
6:26). All these prevent the Divine fruit appearing (Galatians 5:17-23; 1
Thessalonians 5:19). Ex., Demas.
IV. The good (Luke 8:8; Luke 8:15).—Here the ground has been prepared, dug
up, and softened, so as to receive the seed (Proverbs 16:1). The Spirit digs up the
ground in conviction (Jeremiah 4:3-4; Hosea 10:12). He pours upon it the rain
and gentle dew (Isaiah 45:8; Isaiah 55:10). He applies the warmth and genial
influence of the sun (Malachi 4:2; John 16:14). And what is the result? Fruit an
hundredfold (Galatians 5:22; Philippians 1:11).
What an important lesson for us is here! What are we doing every Sunday? We
are hearing the Word; but are we bringing forth fruit? If not, why not? (1
Thessalonians 2:13.)
Bishop Rowley Hill.
Illustration
‘“He taught them by parables,” says Jeremy Taylor, “under which were hid
mysterious senses, which shined through their veil like a bright sun through an
eye closed with a thin eyelid.”’
Verse 5-6
SOWERS FOR THE KINGDOM
‘Some fell by the way side; and it was trodden down, and the fowls of the air
devoured it. And some fell upon a rock; and as soon as it was sprung up, it
withered away, because it lacked moisture.’
Luke 8:5-6
What we all need is greater depth of conviction. We need to be convinced of the
truth that we are all sent into this world to be sowers of the good, the beautiful,
and the true. To be quite certain that we cannot stand idle in the market-place,
but with every moment of our waking time we are actually sowing for God or for
the Devil.
I. The choice of the seed.—We need to know that the choice of seed is largely in
our own hand. Do we wish to sow Christ’s word, which is faith in the Heavenly
Father and love to the brethren, or the Devil’s word, which is love for ourselves
and no belief in anything that is greater? Are we convinced that the real world is
the world of spiritual thought and aspiration, and the only world worth living in,
the only world worth sowing for, the only world that has the promise of this life
and the life to come, or are we content with the world of touch and taste and
handling—of the visible and the present? Shall we sow to this latter world of the
flesh and reap corruption, or be sowers in the world of spirit and see God
everlastingly? You answer, we need some one to help us to our conviction; to
whom shall we go to strengthen us as we go forth to the fields till eventide ere the
night comes when no more work can be done? I reply, go to the shore of the Sea
of Galilee, join the multitude there that is listening to the Speaker of a wondrous
parable, and first be convinced of the truth that
51

52. God may have other words for other worlds,
But for this world the Word of God is Christ.
II. Sowing in pain.—And next let us be convinced that as He sowed in pain ere
He reaped with joy, so to us all must come the constant disappointment that shall
try us, the fiery temptation, the heat and burden of the day, ere in due time we
reap. We cannot expect to be sowers of the good seed, the seed of the mind of
Christ, unless we are prepared to suffer for our principles and to stand
persecution because of the Word—persecution that is no less real because in our
twentieth century it is less apparent. But depend upon it, it is God’s plan that as
surely as the seed corn cannot grow to fruit till all the earth about it has suffered
the thrust of the plough, the bruising of the harrow, and the breaking of the
ground, so for us who will go forth to sow good ‘in scorn of consequence’ it is
eternally true that only through much tribulation shall we enter the kingdom of
heaven. Let us be convinced of this and go forth bravely to the field. Let us be
sowers of the ideal, sowers for the Kingdom, and endure as seeing Him Who is
invisible, for he only that endureth to the end, the same shall be saved.
III. No seed wasted.—One other conviction needs to be deepened in our hearts. It
is this, that if the seed we sow be indeed the Word of Christ, it shall not return
empty. Though all appearances be against it, and we die not seeing the harvest,
the seed will not wither. In the time of trouble and the strife of tongues God shall
hide it secretly in His own rock from the provoking of all men. And after many
days the earth shall be glad thereof, and men shall eat of its bread and be
satisfied.
Canon H. D. Rawnsley.
Illustration
‘The husbandman went forth in good heart, and beneath the form of this brave
going forth to sow in such unpromising-looking ground is a lesson which Christ
the Master Sower emphasised when He came forth to cast His seed not only into
good ground, but on rocky heart—in shallow mind and lives preoccupied with
this world’s caring—as lovingly as the heavenly Father sent His sun on the just
and unjust alike, and having done His work left the fruit of it to be carried far
and wide by successive generations of heavenly-hearted husbandmen, and bids
us go forth in His undaunted way to scatter our seed in spite of all the world, the
flesh, and the devil can do to thwart us, in hard as well as soft ground, on well
tilled and on waste alike. That figure of Christ as Sower has helped all true
hearts all the ages up. “We be but sowers,” said St. Francis. “We are at the best
only sowers,” said Edward Thring, and he never tired of telling his pupils to look
upon themselves as going forth to sow seeds of light in dark places, and trusting
to God for the increase in His own good time.
Heralds of the light are we,
Sowers of the world to be
With a seed-light pure and free.
Heralds of the morn we stand,
Foot to foot and hand in hand,
Flinging morning o’er the land.’
52

53. 6 Some fell on rocky ground, and when it came
up, the plants withered because they had no
moisture.
GILL, "And some fell upon a rock,.... Which the other evangelists call "stony
places", and "stony ground"; by which are meant such hearers whose hearts are,
hardened through the deceitfulness of sin, and continue so notwithstanding the
preaching of the word unto them.
And as soon as it sprung up; as it did immediately, as the other evangelists say;
and that for this reason, which they give, "because it had no depth of earth"; only a
small crust, or shell of earth over the rock; and signifies, that these hearers had only a
superficial knowledge of the word, and hastily made a profession of it, which soon
came to nothing:
it withered away, because it lacked moisture; the other evangelists say, "when
the sun was up, it was scorched"; meaning tribulation and persecution, the grace of
God being wanting to support under fiery trials: the reason given in Matthew and
Mark why it withered, is,
because it had no root; and so read the Persic and Ethiopic versions here.
BURKITT, "Here we have the disciples' question, and our Saviour's reply: their
inquiry is concerning the sense and signification of the parable, they own their
ignorance, and desire better information. It is no shame for the best of ministers,
yes, for the best of men, to acknowledge their own ignorance of the mysteries of
religion; and to attend upon the means of instruction, in order to their farther
information. In our Saviour's answer, To you it is given to know the mysteries of
the kingdom of God, etc.
Observe, 1. That the doctrines of the gospel are great mysteries.
2. That it is an invaluable privilege rightly to understand and know gospel
mysteries.
3. That this privilege all are not sharers in, and partakers of, but only those to
whom it is given.
4. That it is a righteous thing with God to give such persons over to farther
blindness and ignorance in spiritual things, who willfully reject the truth, and
shut their eyes against the evidence of it.
The Pharisees had all along shut their eyes, and said, they would not see; and
53

54. now Christ closes their eyes judicially, and says they shall not see.
7 Other seed fell among thorns, which grew up
with it and choked the plants.
GILL, "And some fell among thorns,.... On ground which had within it the roots
of thorns and briars; and design such hearers who have their hearts filled with
worldly cares, and sensual lusts and pleasures:
and the thorns sprang up with it; and grew faster than that:
and choked it; as the above things do the word, and make it useless and
unprofitable; so that though it took place for a while, and was professed, yet process
of time was neglected and dropped; and, as Mark says, "it yielded no fruit"; at least
that came to perfection.
8 Still other seed fell on good soil. It came up
and yielded a crop, a hundred times more than
was sown.”
When he said this, he called out, “Whoever has
ears to hear, let them hear.”
GILL, "And other fell on good ground,.... The Syriac version reads, "on good
and beautiful ground"; and so the Cambridge copy of Beza's; ground which both
looked well, and proved well; and signifies such hearers who have good and honest
hearts, made so by the Spirit of God; who receive the word in the love of it, have a
spiritual understanding, and real experience of it;
and sprang up, and bare fruit, an hundred fold; or, "a hundred for one", as
the Syriac version renders it; a hundred grains for one that was sown. The Ethiopic
version adds, "and it was to thirty, and it was to sixty": that is, as the other
evangelists say, "some thirty", and "some sixty fold"; for the word of God is more
fruitful in some of those gracious hearers, than in others:
54

55. and when he had said these things, he cried: with a loud voice, that what he
was about to say might be attended to:
he that hath ears to hear, let him hear; see this parable more largely explained
in the following notes. See Gill on Mat_13:3, Mat_13:4, Mat_13:5, Mat_13:6, Mat_
13:7, Mat_13:8, Mat_13:9
NISBET, "AN HONEST AND GOOD HEART
‘And other fell on good ground, and sprang up, and bare fruit an hundredfold.’
Luke 8:8
The parable comes to tell us that once more Christ the great Sower is sowing the
seed of His Word in our hearts, and that if we have not hitherto borne fruit as we
ought, we may turn over a new leaf and begin to do better. The parable tells us
two things.
I. What God expects of us.—This is the first thing. It tells us that God expects
fruit at our hands. The good ground brought forth an hundredfold. If we are
good Christians, good hearers of God’s Word, if we come to church and go away
again in the spirit that we ought, then we shall be bringing forth fruit an
hundredfold. Everybody in this church who is not bringing forth fruit an
hundredfold is not a good hearer. He is not receiving the Word into an honest
and good heart. This is the first part of what the parable tells you. If you are an
honest hearer you are bringing forth fruit an hundredfold. Now everybody likes
to consider himself honest. A man will be ready to say a good many hard things
against himself. A man will be ready to say he is quick-tempered, or careless, or
thoughtless, or a ‘little wild.’ All these things people will be ready to say against
themselves; but I never yet knew a man who would not be in a passion if I said to
him he was not an honest-hearted man. And yet what does God say to you here?
He says that if you are an honest-hearted man you are bringing forth fruit an
hundredfold in return for the seed of His Word and Gospel.
II. Christ the great Sower finds out if we are not bringing forth an
hundredfold.—Some I trust may be. God knows, and man does not. But many—
very many of us—are not doing so, and the question is—why not? Why are we
not honest-hearted? What is the matter with us, that prevents us dealing fairly
by God and His Word? The parable tells us the various kinds of things which
prevent men dealing fairly by God. It tells us the things that make us dishonest
towards God, and which make our coming to church and hearing His Word no
good to us or anybody else.
Illustration
‘When you sow corn you expect it will grow corn. You don’t sow wheat for it to
lie in the ground and never grow up; and you don’t sow wheat and expect when
it grows up you will reap barley. You expect to reap wheat when you sow wheat,
and you expect to reap a great deal more than you sowed, or else where was the
good of sowing? The harvest is of the same kind as the seed, and a great deal
more of it: that is what we have to look to in the parable; and that is what we are
meant to look to in ourselves. When God says He expects fruit of us, He means
that He expects us to take home to ourselves what he puts into our hearts, and to
55

56. keep it there, like the earth holds the seed, and then to go and produce the same
kind of thing over again in our own lives that he puts into us by His teaching.
God puts His Word into our hearts, and if our hearts are honest there are two
things that we shall do: we shall keep His Word in our minds, and we shall
produce its like over again, both in our characters and in our actions.’
9 His disciples asked him what this parable
meant.
GILL, "And his disciples asked him,.... That is, as Mark says, "when he was
alone"; after the multitude were departed, and they were by themselves, it may be in
some house with other disciples:
saying, what might this parable be? what is the sense and meaning of it?
According to Matthew, they asked why he spake in parables to the people; and to
such a question the following words are a proper answer.
HENRY, "I. Necessary and excellent rules and cautions for hearing the word, in the
parable of the sower and the explanation and application of it, all which we had twice
before more largely. When Christ had put forth this parable, 1. The disciples were
inquisitive concerning the meaning of it, Luk_8:9. They asked him, What might this
parable be? Note, We should covet earnestly to know the true intent, and full extent,
of the word we hear, that we may be neither mistaken nor defective in our
knowledge.
COFFMAN, "It will be noted that Luke's account, though not as full as the
others, is nevertheless effective. Here the same multiple analogies noted in
Matthew and Mark are drawn by the Saviour. In fact, Luke more fully identified
the thorns in their threefold character of riches, cares, and pleasures. To
understand the parable in its fullest implications, it is necessary to read and
study all three accounts.
Critical scholarship has more trouble with Jesus' words giving his reason for
speaking in parables, "that seeing they may not see, and hearing they may not
understand," than with anything else in this passage. Some are simply
incredulous that Jesus would have used a device specifically to blind and harden
some of his hearers; but such was undoubtedly the case. The explanation is in
Matthew, where that sacred author quoted at length from Isaiah 6:9,10, thus
explaining the use of parables as God's means of bringing about the hardening of
Israel, the parables, of course, not being the cause of the hardening, but the
occasion of it. The real reason of the blindness and unbelief of Israel lay in the
fact that they had "closed their eyes" to the truth. Summers missed the point
altogether when he accused Matthew of elaborating on "the idea to the extent of
quoting Isaiah,"[7] that quotation deriving not from Matthew's "elaboration"
56

57. but from Jesus' announcement of it in connection with his explaining why he
taught in parables. Of course, erroneous Markan theory blinds some scholars on
this, Matthew's account being original, older, and fuller than the others in this
section. Furthermore, what is said of the parables here is true of the whole
Gospel of Jesus Christ. It was so designed that stubborn, willful, and self-
deluded, hardened hearers of it will actually be destroyed by the holy Gospel
itself. Paul said:
We are indeed the incense offered by Christ to God, both for those who are on
the way to salvation, and for those who are on the way to perdition: to the latter
it is a deadly fume that kills, to the former a vital fragrance that brings to life (2
Corinthians 2:16, New English Bible).
There can be no wonder then that Jesus cried with a loud voice and said: "Take
heed how ye hear!"
The dual quality of the parables: (1) enlightening them of right spirit, and (2)
blinding and hardening the ones who were evil, must therefore be understood as
pertaining to the entire Gospel itself. The same sunshine melts butter and
hardens putty; and the same glorious Gospel saves some and destroys others; but
the difference lies, not in the Gospel, but is found inherently within men
themselves. It is what a man IS that determines, more than anything else, what
he gets out of the Gospel.
For a list of analogies, and line-by-line comment, see the parallel accounts in my
Commentary on Matthew and my Commentary on Mark.
ENDNOTE:
[7] Ray Summers, Commentary on Luke (Waco, Texas: Word Books, Publisher,
1974), p. 93.
CONSTABLE, "The reason for using parables 8:9-10 (cf. Matthew 13:10-17;
Mark 4:10-12)
Luke focused the disciples' question on the one parable he recorded so far.
Matthew and Mark had them asking Jesus why He was speaking to the people in
parables (plural). "Mysteries" were secrets previously unknown about the
kingdom (cf. Daniel 2:20-23; Daniel 2:28-30). The Greeks had their mystery
religions the secrets of which only the initiated knew. Consequently Luke's
original readers would have had no trouble understanding Jesus' meaning. The
parables intentionally revealed some truth to everyone who heard them, but only
Jesus' disciples, who took a serious interest in their meaning, could understand
the deeper significance of what they taught. One of the principles of spiritual
growth is that when a person studies revelation, God gives him or her the ability
to understand more truth. However when one does not seek to understand it,
God hides further truth from him or her (Luke 8:18; Isaiah 6:9; cf. Exodus 8:32;
Exodus 9:12; Romans 9:17-18). "In order that" (Luke 8:10) indicates divine
purpose more than result (Luke 8:10).
PETT, "‘And his disciples asked him what this parable might be.’
57

58. We who are used to the parables and this way of using illustrations are puzzled
as to why no one seemed to understand. We forget that we have been given the
key. But the people were used to hearing stories from the Rabbis, and sometimes
such stories had strange meanings which were not always apparent on the
surface. Many were just content to enjoy the story and not think too closely
about what it meant. Thus they may well have felt that they could not be
expected to know what Jesus was inferring by His words. They were more
interested in the miracles. However, had they really wanted to know it was
always open to them to ask. Which is precisely what those who did want to know,
did.
10 He said, “The knowledge of the secrets of the
kingdom of God has been given to you, but to
others I speak in parables, so that,
“‘though seeing, they may not see;
though hearing, they may not understand.’[a]
GILL, "And he said, unto you it is given to know the mysteries of the
kingdom of God,.... The doctrines of the Gospel, which to have spiritual knowledge
is a special and peculiar gift of God. The Vulgate Latin and Persic versions read, "the
mystery", in the singular, as in Mark: "but to others in parables"; that is, the
doctrines of the Gospel are delivered in a parabolical way to others; to such as "are
without", as the Evangelist Mark expresses it, who are strangers and foreigners, and
not children, who are not the favourites of heaven, and the disciples of Christ:
that seeing they might not see, and hearing, they might not understand;
what was delivered to them; see the following notes. See Gill on Mat_13:11, Mat_
13:12, Mat_13:13
HENRY, "Christ made them sensible of what great advantage it was to them that
they had opportunity of acquainting themselves with the mystery and meaning of his
word, which others had not: Unto you it is given, Luk_8:10. Note, Those who would
receive instruction from Christ must know and consider what a privilege it is to be
instructed by him, what a distinguishing privilege to be led into the light, such a light,
when others are left in darkness, such a darkness. Happy are we, and for ever
indebted to free grace, if the same thing that is a parable to others, with which they
are only amused, is a plain truth to us, by which we are enlightened and governed,
and into the mould of which we are delivered.
COKE, "Luke 8:10. That seeing, they might not see,— As much as to say, "Take
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59. this mark, among others, of the truth of my pretensions. My offers of salvation,
as was foretold, (see Isaiah 6:8-10.) are rejected by my countrymen; and I have
delivered my message to them in such terms, and attended with such
circumstances, as have been foretold by the prophets." In a word, our Lord is
here simply instructing his followers in the
wiseandwonderfulaccomplishmentofscripture-prophesiesconcerningtheJews,and
concerning their Messiah; to convince them of God's righteous dealings, and of
the truth of his own mission. See the Inferences on Matthew 10.
NISBET, "MYSTERIES MADE KNOWN
‘Unto you it is given to know the mysteries of the kingdom of God: but to others
in parables; that seeing they might not see, and hearing they might not
understand.’
Luke 8:10
When Christ spake the parable of the sower, He was not addressing any little
cluster of men—‘a great multitude were by the sea on the land,’ and they all
heard His words. Why was it then that only a few, ‘those who were about Him
with the Twelve,’ followed Him to ask the meaning of the parable? Surely if
more had asked the question, more would have received the answer.
I. ‘He that hath, to him shall be given.’—There are some who feel the mystery of
life, the awfulness of their being, who draw near to the Lord and ask Him
questions and receive His answer. There are others to whom the world is a
parable which they do not care to have explained. They ask no questions, for
they have forgotten that there are things unseen. They have not, therefore they
cannot receive. Yet they who follow the Light are the very last to fancy that they
have made that Light for themselves. They who arise at the sound of their
Father’s voice are the very last to fancy that they have made themselves His
children. They are sure that they could not have sought Him, if He had not been
seeking them first. Unto them it was given to know the mysteries. It was no great
achievement of theirs. He had called, and they had answered. That was all. The
call and the answer both were His—the commandment and the power to fulfil it.
II. Life’s mysteries.—‘To know the mysteries.’ We live encompassed with
mysteries. The fashion of this world passeth away. And when it has passed away,
what remains but—mystery? Whence came we? whither go we? what are we
doing here in this little point of time resting upon the depths of the great
eternity? None of us can quite forget the mystery of our being. It forces itself
upon us when we least expect it. In hours of sorrow and in hours of joy; in the
shock of some crisis of our life or in a time of quiet thought; in the awful silence
of the chamber of death or in the peaceful stillness of a starlight night. Whether
in tones of hope or fear, in a whisper which brings peace to the soul or one which
the soul would gladly not have heard, the world unseen, the world of mystery, is
sure to find a voice which will reach us—‘It speaks and we must hear.’ And as
we hear we become conscious of a mystery within ourselves which is greater and
more mysterious far than all that is without.
III. The mysteries of the kingdom.—The mysteries which surround us are the
mysteries of a kingdom. The world unseen is not without form and void. It is no
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60. dreary waste of an un-peopled wilderness. There are no dark and terrible forms
which move without order or law, which may crush or destroy or let alone,
according to chance or their own caprice. There is One Who controls them all.
They all obey a Ruler. They belong to a kingdom. It is the Kingdom of God. All
peace lies in these words—Blessed is he ‘who understands and knows that God is
the Lord.’
IV. Mysteries made known.—To those who ask it is given to know these things—
to know them, not as we know the things of this world, which we can understand
and express in words, but to know them with the deep devotion and the fervent
love of the inmost heart. ‘To know the mystery of His will’—to give ourselves up
to it, and enter into it with all the living consciousness of the spirit—to work it
out in ourselves and in the world around us; is there a more blessed portion for
us upon the earth than this? Is it not a gift worth the asking?
Illustration
‘It is easy, alas! to question the authority of the greatest thoughts which God
sends to us. It is easy to darken them and to lose them. But it is not easy to live on
to the end without them. You must have been allowed to feel that you are stirred
with the truest joy, and braced to labour best at your little tasks, while you
welcome and keep before you the loftiest ideal of the method and the aim of work
and being which God has made known to you. That is, indeed, His revelation, the
vision of Himself. So He declares what He would have you to do, what He will
enable you to do. So He calls you to be prophets. The heart alone can speak to
the heart. But he who has beheld the least fragment of the Divine glory, he who
has spelt out in letters of light on the face of the world one syllable of the Triune
Name, will have a confidence and a power which nothing else can bring. Only let
him trust what he has seen, and it will become to him a guiding-star till he rests
in the unveiled presence of Christ. We shall say, with the lowliest confession of
our unworthiness, “our eyes have seen the King, the Lord of Hosts.”’
11 “This is the meaning of the parable: The seed
is the word of God.
GILL, "Now the parable is this, &c. "Or this is the sense of the parable", as the
Arabic version renders it: "the seed is the word of God", the Gospel, as preached by
Christ, his apostles, and faithful ministers, which has God for its author, is
concerning the grace of God, and is what he blesses, and makes effectual to answer
any good purpose.
HENRY, "Now from the parable itself, and the explication of it, observe,
(1.) The heart of man is as soil to the seed of God's word; it is capable of receiving
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61. it, and bringing forth the fruits of it; but, unless that seed be sown in it, it will bring
forth nothing valuable. Or care therefore must be to bring the seed and the soil
together. To what purpose have we the seed in the scripture, if it be not sown? And to
what purpose have we the soil in our own hearts, if it be not sown with that seed?
SBC, "Use the Bible.
I. God’s Word is a portion of the food He has given to man to live by. It is the
spiritual sustenance He has provided to support the spiritual part of us, the soul. For
the soul, as well as the body, requires its fitting food. Both must be supported and
nourished, if we would have them thrive. Does not all nature cry, from every part of
the creation, that everything earthly must be fed? Fire must be fed, water must be
fed, even the earth itself, which feeds all things, must be fed, else it will crumble into
dust, or harden into a rock. So it is with the soul. That, too, as well as the body, must
be fed with food suited to its nature. This is so plain that the heathen themselves
knew it. They were fully aware that the soul would never thrive, unless it was
nourished with food suitable to it; and to find that food was the great desire of the
best and wisest men among them. Now if they did this, they who only knew that their
spirits required food, from feeling them crave for it, what will God say to us, if we are
less anxious about the nourishment of our souls?
II. For the Bible is not a charm that, keeping it on our shelves or locking it up in a
closet, can do us any good. Neither is it a story-book to read for amusement. It is sent
to teach us our duty to God and man; to show us from what a height we are fallen by
sin, and to what a far more glorious height we may soar, if we will put on the wings of
faith and love. This is the use of the Bible, and this use we ought to make of it. If we
use the Bible thus, Christ, who is the way of life, will open our eyes to see the way. He
will send you the wings I spoke of, and they shall bear you up to heaven. For this
must be borne in mind, that God alone giveth the increase. Unless He gives it, no
increase shall we receive. Our joy will not be increased; so that the study of God’s
Book will continue an irksome task. The only way of insuring that our labour shall
not be fruitless is by prayer; the only way of drawing down a blessing on our study is
to ask for it.
A. W. Hare, The Alton Sermons, p. 278.
Luke 8:11-12
I. The seed is the Word of God. And thus we are taught (1) That it is not in the
hearers themselves. It is no result of their reasoning; it is no creature of their
imagination. It comes to them from without. (2) It possesses living, germinating
power. The power is its own. It is not taken up into and made part of us, but it takes
us up and makes us part of itself. (3) The seed itself does not exert its power
spontaneously and independently. There must be the concurrence of three requisites:
the deposition of the seed; its entrance into the soil; fitness of the soil for its
germination and nurture. Where these do not concur, there is no effectual growth, no
eventual bearing of fruit. Wonderful as are the powers of the seed, it is a dependent
and conditional agent. Its action is first dependent on one who sows.
II. The seed, then, is scattered everywhere; and some falls by the wayside. A path or
road passing through the field, by the side of this, not absolutely on the hard beaten
track itself, but still where many footsteps pass and harden the soil, some of the seeds
are deposited. Thus situated, the seed is liable to two dangers—"it was trodden down,
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62. and the birds of the air devoured it." The class of hearers of God’s Word which is here
intended is the class that understandeth not. God speaks by His minister, speaks by
His revealed words, speaks in judgment, speaks in mercy; and for a moment His
word lies on our hearts; for a moment we are in contact with the incorruptible
regenerating seed; but our enemy knows it, he knows the import of that moment, he
knows the life-giving power of that seed, and he contrives that a frivolous incident
should catch the attention, or a worldly thought light down on the same surface, or a
trifling companion cross our path; for these there is more desire than for the
heavenly seed; they occupy the ground, and we toy with them till the seed is gone.
III. The heart is hardened: (1) By the tread of many footsteps. Much converse with
the world, much converse with, the Word itself, habituation of every kind, deadens
susceptibility. (2) The heart may be self-hardened by long-continued worldliness of
spirit. (3) Another section of our wayside hearers are those who are intellectually
preoccupied. (4) Over-fastidiousness has a hardening influence; the heart remains
shut to the living seed of the Word because it comes not exactly in the way desired.
Take heed how ye hear; for with what measure ye mete, it shall be measured to you
again.
H. Alford, Sermons at Cambridge, p. 1.
BURKITT, "Here the Saviour applies himself to interpret and explain the
foregoing parable to his disciples; he tells them, The seed is the word; the sower
is the preacher; the soil or ground, is the heart and soul of man: some hearers he
compares to the highway ground, in which the seed lies uncovered for want of
the harrow of meditation; others to stony ground, in which the word has no root;
no root in their understanding, no root in their memeories, in their wills, or in
their affections, but they are instantly offended, either at the depth and
profoundness of the word, or at the sancitity and strictness of the word, or else at
the plainness and simplicity of it.
Again, some hearers our Lord compares to thorny ground. Worldly desires and
inordinate cares for the things of this life choke the word, as thorns overshadow
the corn, draw away the heart of the earth from it, hinder the influence of the
sun from cherishing it; the like ill effects have worldy affections and desires in
the soul of man, rendering the seed of the word unfruitful.
But the good Christian hears the word attentively, keeps it retentively, believes it
stedfastly, applies it particularly, practises it universally, and brings forth fruit
perseveringly.
Learn hence, 1. That no hearers are in Christ's account good hearers of the
word, but such as bring forth fruit answerable to their hearing.
2. That a person may be a good hearer of the word in Christ's account, if he
brings forth the best fruit he can, though not in so great a proportion as others
do; as some ground brings forth thirty, some sixty, some an hundredfold: in like
manner do all the sincere hearers of the word; they all bring forth fruit, though
not all alike; all in sincerity, though not all equally, and none to perfection.
Learn, 3. That it is not sufficient that we do at present believe, approve and
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63. practise the truth delivered to us, or that we are afffected with the word, and
receive it with some kind of joy, delight, and pleasure; unless we persist and
persevere in obedience to all its precepts, and continue to bring forth fruit with
patience.
CONSTABLE, "Verse 11-12
Luke alone wrote, "So that they may not believe and be saved." This inclusion
reflects his intense interest in salvation. Luke viewed the preaching mission of
Jesus and His disciples as essentially calling people to salvation. Satan's purpose
is the exact opposite of God's purpose (cf. 2 Peter 3:9). In Jesus' ministry the
word of God that saved people was the message that Jesus was the God-man.
When people trusted in Him as such, they experienced salvation.
Verses 11-15
The meaning of the parable 8:11-15 (Matthew 13:18-23; Mark 4:13-20)
Jesus now gave His disciples information that enabled them to understand the
deeper teaching of the parable. The proclaimed Word of God does not in itself
yield a uniform response of faith. Human response to it is all-important.
NISBET, "THE WORD AS THE SEED
‘Now the parable is this: The seed is the word of God.’
Luke 8:11
All our Lord’s teaching is most truly practical, and it is only when we begin to
try to live according to its spirit that its full meaning becomes clear; and even
before putting it into practice, our best chance of understanding it is to compare
it, step by step, with what we already know of ourselves and our own hearts and
our own lives.
I. Who is this ‘Sower’?—None of the Evangelists tell us precisely. Christ Himself
says that the seed is the Word of God: and the sower is often said to represent
those whose duty it is to preach—the ministers of God’s Word. This is, no doubt,
a lawful application of the figure, but assuredly it is not its first meaning. We
may borrow the explanation from the next parable, ‘The tares.’ There we are
plainly told that ‘He that soweth the seed is the Son of Man.’ He, without doubt,
is the Sower here.
II. But how does He sow His seed?—Assuredly not by the lips alone; or how little
by comparison would be included in the heavenly sowing. We are influenced by
much which is never actually spoken. The ground cannot be the ear. That is a
mere passage to our hearts and minds. It is there within that the Divine Sower,
sowing good seed, and the enemy, sowing tares, are both at work—in the heart.
Whatever becomes of the seed, He, the Sower, is always the same, and He has a
hand in every part of the process. The heavenly Sower’s work is everywhere and
at all times. The parable is true of all men. They may try to keep out of reach of
any human preacher’s voice which speaks to them of God and His holy Law; but
they cannot move themselves out of reach of the true Sower. Not one, be he ever
so ignorant, can plead that he has received no seed from above. God takes care
that it is sown, and man’s responsibility consists in how he receives it, and how
he suffers it to live and grow.
63

64. III. ‘He that soweth the seed is the Son of Man.’—The (Incarnate) Son of God is
known to us as the ‘Son of Man.’ Thus He speaks to us in the still small voice of
our own nature. ‘Take heed how ye hear,’ says Christ. (But the words do not
apply to the outward ear alone.) Though no human lips may have spoken God’s
message, yet men in one way or another hear the voice of the ‘Son of Man.’ In the
pressure of poverty, or sickness, or sorrow, He is sowing that which, if it falls on
a soft and fruitful soil, will help to make our lives rich with heavenly graces; as
St. Paul says: ‘Afterward it yieldeth the peaceable fruit of righteousness to them
that are exercised’ by the present pain. Where we discover in ourselves any
struggle against evil, any high desire, accomplished or not, we shall, if we search
diligently, find the seeds of His sowing; and out of these, if we do not baffle His
purpose, those heavenly plants shall hereafter spring. Thus we see that God’s
voice is not heard only through His Book. The word of God is whatever God
speaks.
However men may be divided, each of us has all the soils in his heart, and he has
the Sower always with him. God’s ministers may preach, His Bible may teach,
but it is within that the true Word of words is sounding.
—Rev. Dr. Hort.
Illustration
‘What we are responsible for, all of us who are engaged in Christian work, is
that we should make known to men, as far as we ourselves know it, the Word of
God. That is the seed of the perfect life. We may interest them in very many
ways, but if we do not interest them in God, and in what God has said, our work
is a failure. We may impress them in many ways, in many ways create strong
emotion among them, but if they are not impressed by God, and by what God
has said, our work is a failure. We may excite them greatly. There is a certain
dangerous influence in our own earnestness that other men can hardly help
feeling, but if the excitement is not produced by what God has said, our work is a
failure. The Word of God—that is the true seed of the diviner life in man.’
PETT, "He explained that the seed represented the Good News of the Kingly
Rule of God, the word of God going out to the people from the Scriptures. It was
not an idea without precedent as we see in Isaiah 55:10-11; Isaiah 61:11.
Compare also Amos 9:13 which has in mind abundant harvests. Contrast
Jeremiah 12:13.
In the Old Testament ‘the word of God’ was that word which came to the
prophet for him to pass on (see 1 Kings 12:22; 1 Chronicles 17:3). Compare also
‘the word of the Lord’ which also came to the prophets (over two hundred
times).
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65. 12 Those along the path are the ones who hear,
and then the devil comes and takes away the
word from their hearts, so that they may not
believe and be saved.
CLARKE, "Those by the way side - Bishop Pearce thinks that Luke by οᅷ here
means σποροι, the seeds, though he acknowledges that he has never found such a
word as σποροι in the plural number signifying seeds.
GILL, "Those by the wayside are they that hear,.... The word of God, though
only by accident, and very carelessly, and without understanding what they hear:
then cometh the devil; signified by the fowls of the air:
and taketh away the word out of their hearts, or memories; that little of it,
which is retained there, and diverts their minds from it by other objects; so that they
quite forget what they have heard;
lest they should believe, and be saved: this clause is only in Luke; and with it
may be compared 2Co_4:4 for with true faith in Christ the sum and substance of the
word salvation is connected; and Satan being an enemy to the salvation of souls, does
all he can to hinder their faith in him.
HENRY, "(2.) The success of the seeding is very much according to the nature
and temper of the soil, and as that is, or is not, disposed to receive the seed. The word
of God is to us, as we are, a savour of life unto life, or of death unto death.
(3.) The devil is a subtle and spiteful enemy, that makes it his business to hinder
our profiting by the word of God. He takes the word out of the hearts of careless
hearers, lest they should believe and be saved, Luk_8:12. This is added here to teach
us, [1.] That we cannot be saved unless we believe. The word of the gospel will not be
a saving word to us, unless it be mixed with faith. [2.] That therefore the devil does
all he can to keep us from believing, to make us not believe the word when we read
and hear it; or, if we heed it for the present, to make us forget it again, and let it slip
(Heb_2:1); or, if we remember it, to create prejudices in our minds against it, or
divert our minds from it to something else; and all is lest we should believe and be
saved, lest we should believe and rejoice, while he believes and trembles.
(4.) Where the word of God is heard carelessly there is commonly a contempt put
upon it too. It is added here in the parable that the seed which fell by the way-side
was trodden down, Luk_8:5. They that wilfully shut their ears against the word do in
effect trample it under their feet; they despise the commandment of the Lord.
NISBET, "SATAN’S EVIL WORK
‘Then cometh the devil, and taketh away the word out of their hearts, lest they
should believe and be saved.’
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66. Luke 8:12
Let us translate the parable a little into modern circumstances. Here is, let us
say, a worthy, respectable person—regular in public worship, whatever he may
be in private. He has joined, or seemed to join, more or less attentively, in a
thoroughly Scriptural service. There has been every help to lift the mind to God,
and fix holy thoughts and godly resolutions in his heart; no care, no pains have
been spared, perhaps, as far as we can see, for his spiritual profit. He rises up at
last with God’s Holy Word ringing in his very ears, with God’s own blessing
freshly invoked upon his head, to carry home this good seed, this godly
instruction, and, if he will, to act upon it and bring forth good fruit. And just at
this very moment, when all seems so safe, so hopeful, so prosperous, when we
have all prayed that this good seed may sink down inwardly into his heart, when
all humbly hope some good has been done, some blessed impression left on his
memory, some holy resolution ready to spring up in his heart—then cometh the
devil!
I. In the most unlikely moment.—Then—for has he not been watching, as it
were, in the very porch? Then—for he has no time to lose. Then cometh the
devil, as he has come to thousands more, as he has come so often, and finds the
good seed lying there, and catches it up unopposed, and taketh away that which
is sown in his heart. The man was not asleep, nor inattentive. Else good seed
would never have got into the ground of his heart at all. When you see the birds
fly down on some newly-sown and well-worked piece of land, and with their busy
beaks try to rob the sower of his long and careful toil, do you recollect that there
is God’s own picture before your eyes of many a hearer of God’s Word, many a
worshipper in God’s house; and do you ever ask yourself—Has it been, is it thus,
even with me? Good seed, sown over and over again; and what has it all come
to? The devil catches away the good seed out of the man’s heart, ‘lest he should
be saved.’ Careless souls allow Satan to rob them, to deprive them of their own
eternal happiness.
II. How is it that he succeeds so well?—Why are so many forgetful hearers—so
few doers of the Word? Why is so much good seed sown—so little fruit borne for
God’s glory and man’s salvation? He catches away the seed because it never
sank down deep; it lay on the surface; it was never, so to say, raked in and
covered over. The Psalmist says, ‘O God, Thy word have I hid within my heart,
that I should not sin against Thee.’ That is exactly where the careless hearer fails.
Let the Word sink down and be hidden deep, and then, though the devil comes,
he cannot snatch it away. What do we read of the Blessed Virgin Mary? (chap. 2)
She ‘kept all these things, and pondered them in her heart’ (Luke 8:19); and
again, ‘His mother kept all these sayings in her heart’ (Luke 8:51). What sort of
crop would he have who neither prepared his ground to receive seed, nor
covered it over after it was sown? Ah! the plough, and drill, and harrow, the
spade and the rake, all teach us lessons. All bid us prepare for seasons of grace.
III. Who is really careful and anxious over this important matter?—If we would
only form one good resolution, while God’s Holy Word is fresh in our ears; if we
would say as some neglected duty is brought to our minds, or some secret sin
comes home to our conscience—‘Now, from this very moment I resolve, before
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67. God, to do this, or that’ (however humble or trifling the act in itself), it would be
the greatest safeguard to the good seed. Satan would come and try, but the holy
resolution, by God’s help, would be too strong for his cunning. If hell is paved
with good intentions, heaven is paved with good resolutions. Let the good
resolution be something we can act upon at once. In one, perhaps, it would be a
resolution always to read and meditate on at least one verse of Holy Scripture,
say at a fixed time daily. Another, perhaps, would resolve to begin the practice of
family prayer. Another would resolve to give, perhaps, part of one day in each
week to visit the poor. Another, some act of goodwill to an unkind or
quarrelsome neighbour. There are hundreds of devout rules, of kind Christian
acts, in which we fall short and offend.
Rev. J. T. Parsons.
Illustrations
(1) ‘Nowhere, perhaps, is the Devil so active as in a congregation. Nowhere does
he labour so hard to stop the progress of that which is good, and to prevent men
and women being saved. From him come wandering thoughts and roving
imaginations—listless minds and dull memories—sleepy eyes and fidgety
nerves—weary ears and distracted attention. In all these things Satan has a great
hand. People wonder where they come from, and marvel how it is that they find
sermons so dull and remember them so badly! They forget the parable of the
sower. They forget the Devil.’
(2) ‘The agency of the fowls is external—it is not in the soil itself, nor is it
connected with the soil; and, in like manner, the foe who removes the seed from
the heart—that is from the memory of man—is external. Satan exercises a
certain amount of power over the memory. He can relax its grasp, says Christ,
upon that which is good—upon that which, if admitted, might convert the soul;
and if so, is there any reasonable ground for doubting that he may do mischief in
the same quarter in another form, and tighten the hold of the memory upon the
evil deposits which by evil accidents have been lodged there?’
SBC, "I. The seed is the Word of God. And thus we are taught (1) That it is not in the
hearers themselves. It is no result of their reasoning; it is no creature of their
imagination. It comes to them from without. (2) It possesses living, germinating
power. The power is its own. It is not taken up into and made part of us, but it takes
us up and makes us part of itself. (3) The seed itself does not exert its power
spontaneously and independently. There must be the concurrence of three requisites:
the deposition of the seed; its entrance into the soil; fitness of the soil for its
germination and nurture. Where these do not concur, there is no effectual growth, no
eventual bearing of fruit. Wonderful as are the powers of the seed, it is a dependent
and conditional agent. Its action is first dependent on one who sows.
II. The seed, then, is scattered everywhere; and some falls by the wayside. A path or
road passing through the field, by the side of this, not absolutely on the hard beaten
track itself, but still where many footsteps pass and harden the soil, some of the seeds
are deposited. Thus situated, the seed is liable to two dangers—"it was trodden down,
and the birds of the air devoured it." The class of hearers of God’s Word which is here
intended is the class that understandeth not. God speaks by His minister, speaks by
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68. His revealed words, speaks in judgment, speaks in mercy; and for a moment His
word lies on our hearts; for a moment we are in contact with the incorruptible
regenerating seed; but our enemy knows it, he knows the import of that moment, he
knows the life-giving power of that seed, and he contrives that a frivolous incident
should catch the attention, or a worldly thought light down on the same surface, or a
trifling companion cross our path; for these there is more desire than for the
heavenly seed; they occupy the ground, and we toy with them till the seed is gone.
III. The heart is hardened: (1) By the tread of many footsteps. Much converse with
the world, much converse with, the Word itself, habituation of every kind, deadens
susceptibility. (2) The heart may be self-hardened by long-continued worldliness of
spirit. (3) Another section of our wayside hearers are those who are intellectually
preoccupied. (4) Over-fastidiousness has a hardening influence; the heart remains
shut to the living seed of the Word because it comes not exactly in the way desired.
Take heed how ye hear; for with what measure ye mete, it shall be measured to you
again.
H. Alford, Sermons at Cambridge, p. 1.
PETT, "Those by the wayside were people who were like hard, beaten down ground,
resistant and unreceptive to the seed of the word of God. And just as the birds had
done, the Devil would swoop down and take the word from their hearts, lest they
believe and be saved. He would not risk it lying there where it might be kicked on to
good ground. As far as he was concerned God’s seed had a nasty knack of sprouting
where it ought not.
Jesus knew well from His earlier experience of temptation (Luke 3:4-12) the subtlety
with which the Devil could come. And how he would soon plant thoughts which
would remove the effect of a casual listening to the word of God.
If Jesus had not believed in a personal Devil there was no need to introduce him
here. Some other interpretation would have been equally valid.
13 Those on the rocky ground are the ones who
receive the word with joy when they hear it, but
they have no root. They believe for a while, but
in the time of testing they fall away.
GILL, "They on the rock are they, which when they hear,.... The seed that
fell upon the rock, or stony ground, signify such sort of hearers,
who receive the word with joy. The Ethiopic version reads, "with joy of heart".
But, this sort of hearers receive not the word into their hearts, or with their hearts
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69. believe it, and from their hearts obey it, only into their heads; and have only, an
historical faith of it; nor with hearty, spiritual, solid joy, or joy in the Holy Ghost: for
their hearts remain like a rock, unbroken by the word; but with a flash of natural
affection, which quickly goes off.
And these have no root; neither "in themselves", as the other evangelists say, they
have no true grace in them; nor have they any root in Christ, nor in the love of God:
which for a while believe: their faith is a temporary one, like that of Simon
Magus; which shows it is not true faith; for that is an abiding grace, Christ, who is the
author, is the finisher of it, and prays for it, that it fail not. The Persic version renders
it, "in the time of hearing they have faith"; and such sort of hearers there are, who,
whilst they are hearing, assent to what they hear, but when they are gone, either
forget it, or, falling into bad company, are prevailed upon to doubt of it, and
disbelieve it. The Arabic version renders it, "they believe for a small time"; their faith
do not continue long, nor their profession of it, both are soon dropped:
and in the time of temptation fall away: "or go back", as the Vulgate Latin
version, they draw back unto perdition; or "forsake that", as the Arabic version reads,
the word, they have heard, and received, their faith in it, and profession of it: "and
soon become apostates", as the Persic version renders it. By "the time of temptation",
is not meant any particular and sore temptation of Satan, but a time of affliction and
persecution, as appears from the other evangelists; which is a trying time to
professors of religion, and when those who have not the root of the matter in them,
fall away.
HENRY, "(5.) Those on whom the word makes some impressions, but they are
not deep and durable ones, will show their hypocrisy in a time of trial; as the seed
sown upon the rock, where it gains no root, Luk_8:13. These for awhile believe a
little while; their profession promises something, but in time of temptation they fall
away from their good beginnings. Whether the temptation arises from the smiles or
the frowns, of the world, they are easily overcome by it.
SBC, "I. As the Lord is evermore speaking to us, and we evermore hearing Him, so
must the receiving the Word with joy be extended in its meaning to include all
possible receptions of that which He says. And, thus extended, we may interpret the
characteristic to mean, as applied to the class before us, that they are such as do not
present to the suggestions of Christ’s spirit a hard, impenetrable heart; whose surface
is not trodden down like the wayside, so that the seed lies on it exposed to the
passing depredator, but soft and genial, so that it sinks in at once; whose soil is not
the cold unkindly clay, which would keep back the seed, but warm and open, so that
it swells and springs up without delay. It is good, doubtless, in a certain sense, to
receive the Word with joy; it cannot be for a moment doubted, that among those who
receive it with joy are some of the best and the noblest of us, some of the very flower
and choice of our society.
II. "These," it is added, "have no root." The seed within them, so quick to germinate,
found no depth of soil wherein to strike its roots. Above, all was genial and inviting
growth; but beneath, all was hard and impenetrable. (1) Impressibility is liable to be
joined with want of depth of character; it is no criterion of genuine religion, no
guarantee for endurance; in other words, what are called religious impressions are
very far from being religion, and must not be mistaken for it. (2) There is another
perilous consideration for the susceptible. Men are not strongly impressed on one
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70. subject only. They hear the Word with joy; but it is not the only thing which they thus
hear. The world, too, has a voice, the tempter has a voice; all these, it is to be feared,
they hear with joy likewise—such, at least, is their tendency. They have no root;
nothing with them strikes deep into the individual character. Their joy in the Word is
evanescent, their impression fleeting. That love to Christ which sprung up in their
hearts, that holy obedience which seemed to be the rule of their lives, having no root,
never having come from firm conviction or thorough persuasion, shall pass away,
and be as though they had never been.
H. Alford, Sermons at Cambridge, p. 25.
CONSTABLE, "Verse 13-14
In both of these cases there was some initial faith in Jesus and later a turning
away from Him in unbelief. Notice that Jesus did not mention if they were saved
or lost. That was not His point. The point is how they responded to the word of
God. Some of them may have been saved and others lost. Jesus did not say they
lost their salvation. That is impossible (cf. Romans 8:31-39). He said they turned
away in unbelief.
In Jesus' day some of His hearers believed on Him (John 8:31) yet were still
unsaved (John 8:44). Similarly today some people respond to the gospel
superficially by accepting it, but then turn from it in unbelief. In Jesus' day
others genuinely believed on Him and then stopped believing (e.g., John the
Baptist). Jesus used the phrase "fall away" (Gr. skandalizomai) of John the
Baptist in Luke 7:23. He used a different Greek word here (Luke 8:13,
aphisteme) but only because he preferred it, not because it has a different
meaning. [Note: See Schuyler Brown, Apostasy and Perseverance in the
Theology of Luke, p. 30-31.] Today true believers sometimes stop believing
because of information they receive that convinces them their former faith was
wrong (e.g., youths who abandon their faith in college). Luke's treatment of this
passage shows his concern for apostasy (i.e., departure from the truth) under
persecution.
Those of us who have grown up in "Christian" countries sometimes fail to
appreciate the fact that genuine Christians have renounced their faith in Jesus
under severe persecution (e.g., Peter). We may tend to think that people who do
this were never genuine believers. That may be true in some cases. However we
need to remember that for every Christian martyr who died refusing to renounce
his faith there were other believers who escaped death by renouncing it. To say
that their behavior showed that they never truly believed is naive and unbiblical
(cf. Luke 19:11-27; 2 Timothy 2:12-13; 2 Timothy 4:10 a).
The people in view in Luke 8:13 stop believing because of adversity, but those in
Luke 8:14 do so because of distractions (cf. Matthew 6:19-34; Luke 11:34-36;
Luke 12:22-32; Luke 16:13). Notice that Jesus said that these "believers" (Luke
8:13) produce no mature fruit (cf. John 15:2). In the light of this statement we
need to examine the idea that every true believer produces fruit and that if there
is no fruit the person must be lost. Fruit is what appears on the outside that other
people see. It is what normally, but not always, manifests life on the inside. It is
possible for a fruit tree to produce no fruit and still be a fruit tree. Most fruit
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71. trees bear no fruit for the first few years after their planting, some stop bearing
fruit after a while, and others never bear fruit. Today the testimony of many
Christians would lead onlookers to conclude that they are not believers because
they do not produce much external evidence of the divine life within them.
However, Jesus allowed for the possibility of true believers bearing no mature
fruit because they allow the distractions of the world to divert them from God's
Word (cf. John 15:2). Luke alone mentioned the pleasures of this life, which were
a special problem for his Greek readers.
NISBET, "ROOTS OF THE CHRISTIAN LIFE
‘These have no root.’
Luke 8:13
The question is, What are ‘roots’? I should define the ‘root’ to be that which,
lying secret, far down, gives strength and steadiness to that which is exposed, and
at the same time supplies to all the other parts the nourishment which each
requires for its life and growth.
I. The deepest ‘root’ of all is God’s election.—So deep, that it is really out of all
reach and knowledge and ken of man, and yet it is the largest ‘root’ of all the
‘roots.’ If you are a Christian, the beginning of all beginnings is that ‘God chose
you.’ There you touch God. You build upon a rock. You entwine yourself about
the Eternities of the Unchangeable.
I do not say that you are to attempt to handle and examine this ‘root’; but when
you think of it, it is an immense comfort and strength: ‘God loved me from
everlasting.’ When all other ‘roots’ may seem to snap, you can hold to that. ‘God,
in His amazing love, chose me.’
II. Only second to this is a distinct knowledge and a firm personal appropriation
of the scheme of salvation.—Every one who wishes to continue in grace must
have clear views of doctrine. God having loved me (why, I do not know, but
because He is love) gave me to His Son; His Son, dying for me, paid all my debt,
cancelled all my sins, and gave me a perfect righteousness, bestowing upon me a
title to heaven. The Son, having saved me, gave me to the Spirit, that I might be
made myself gradually holier and holier, till I was meet for heaven. And because
I am not holy even thus, the Spirit gives me back to Jesus, to be perfected in His
perfections, which clothe me with a beautiful robe, and make me, poor sinner as
I am, in God’s sight ‘perfect.’ And so Jesus presents me, and gives me back to the
Father—Who first gave me to him—‘complete.’
III. Growing out of this ‘root’ is another ‘root’—love.—You are loved, and the
ray must reflect itself. I should not now make any distinction about whom you
love—God or man, or whom. I mean, there is a melting, soft, loving frame—it is
what a sense of God’s love always gives—an affectionate compassion of the
heart. Of course it will go, at first, to God. But then it will widen its circles—
everywhere. It becomes the motive power—‘The love of Christ constraineth me.’
IV. Branching out of this ‘root’ is another—a humbling sense of sin and
weakness.—I see it here because I know that humility is a shoot of love. We
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72. never do feel our guilt and nothingness until we feel loved and forgiven. The
sense of being loved is the surest thing to put a man into the dust. And this
feeling that we are nothing, and can be nothing, is a very great ‘root.’
V. One more ‘root’—secret communion with God.—Nothing will be a substitute
for that. Services—Christian fellowship—holy communion—are all necessary
parts of the Divine life. But those are not ‘roots.’ The ‘root’ must go deeper. It
must be something deep and hidden—a converse with God in the depths of a
man’s soul. In consists chiefly in two things—the private exercises of your own
room, and the little silent communications with God which occur in your heart
everywhere. If you do not keep up both these—earnestly and constantly—your
soul must die!
Rev. James Vaughan.
Illustration
‘“The length of the branch is the measure and the extent of the root.” As the one
spreads above ground, so in exact proportion the other stretches beneath it. How
far do your branches go? How far are you extending an influence for God?
Whom do you bring to live under God’s shadow? Where are you exercising some
deep power over another’s soul? Who is picking fruit off you for Christ and His
glory? It is very easy—to be moved by the beauty of religion and the loveliness of
Christ—even to tears! It is very easy—to have a strong conviction of sin, rather
for sin’s sake, because it is so wretched, than for Christ’s sake, because it is so
dire! It is very easy—to be good for a day, or a week, or a month! It is very
easy—to receive with joy, and lose with levity! I have seen many who have
“flourished like a green bay tree”; but I pass by to-morrow, “and lo! they are
not,” and “their place is nowhere to be found!” And I hear that sad sentence—
that wail, sadder than the dirge of the grave, “These have no root!”’
PETT, "Those on the rock were people whose hearts were like rock, totally
impenetrable, but with a veneer of interest on top. When the seed fell on them
they received it with apparent joy, for they found it pleasant to the ear. But the
seed obtained no root, for they did not want their lives to be over-affected, and
while they ‘believed it’ for a while, when times of testing came they fell away. For
similar belief compare John 2:23-25). They did not see it as worth suffering for.
It is a reminder to us that we need to ‘sow deep’.
14 The seed that fell among thorns stands for
those who hear, but as they go on their way they
are choked by life’s worries, riches and
pleasures, and they do not mature.
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73. GILL, "And that which fell among thorns are they,.... The seed that fell
among thorns, or were sown on thorny ground, represent such hearers:
which, when they have heard, go forth; from hearing the word to their worldly
business; or go on in the pursuit of their worldly lusts and pleasures
notwithstanding; for the word translated, "go forth", belongs to the next clause;
and are choked with cares and riches, and pleasures of this life; and with it
to be read thus, "and going on in or under", that is, under the power and influence of,
"the cares, and riches, and pleasures of life", they are choked; to which agrees the
Arabic version, which renders it, "in which they walk", or "which they follow". The
Vulgate Latin version is, "and from the cares, and riches, and pleasures of life, going,
they are choked": but it is not going from them, but going on in them, which chokes
them, or suffocates the word they have heard, whereby it becomes of no effect; unless
it should be rendered, "by the cares", &c. "they are choked, and bring no fruit to
perfection"; for what fruit such hearers do bring forth, in a way of profession, soon
drops off, and perishes.
HENRY, "6.) The pleasures of this life are as dangerous and mischievous thorns
to choke the good seed of the word as any other. This is added here (Luk_8:14),
which was not in the other evangelists. Those that are not entangled in the cares of
this life, nor inveigled with the deceitfulness of riches, but boast that they are dead to
them, may yet be kept from heaven by an affected indolence, and the love of ease and
pleasure. The delights of sense may ruin the soul, even lawful delights, indulged, and
too much delighted in.
(7.) It is not enough that the fruit be brought forth, but it must be brought to
perfection, it must be fully ripened. If it be not, it is as if there was no fruit at all
brought forth; for that which in Matthew and Mark is said to be unfruitful is the
same that here is said to bring forth none to perfection. For factum non dicitur quod
non perseverat - perseverance is necessary to the perfection of a work.
COKE, "Luke 8:14. Are choked with cares— St. Luke expresses it thus, perhaps,
to intimate the uneasy situation of the mind, while clogged and straitened with
such incumbrances as these, and rendered utterly unfit to breathe and delight
itself in celestial and eternal objects. Choking arises from something which
straitens the gullet or wind-pipe, and so obstructs the passage of food or air; and
thus young plants or corn may properly be said to be choked with thorns, which
do not leave them room to grow; and the word, which otherwise by the power of
the divine Spirit would exert its vital influences, is represented as choked, when
thus oppressed with secular cares prevailing in the mind.
NISBET, "HALF-HEARTED CHRISTIANS
‘And that which fell among thorns are they, which, when they have heard, go
forth, and are choked with cares and riches and pleasures of this life, and bring
no fruit to perfection.’
Luke 8:14
Our Lord would have us understand that besides those hearers of the Gospel
who are simply hard-hearted, and those others who are shallow, there is yet a
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74. third class, who come next to those who are true and devout followers of Him,
but are still a long way behind them, and it consists of those who have
sufficiently good ground to grow a crop of good works for the glory of God and
the benefit of men, but who are so taken up with other things than God’s works
that they bring forth no fruit to perfection.
I. Half-hearted Christians.—I am not speaking of those who reject the Word,
and think it too hard, and put it away from them as a task they are unwilling to
undertake. I am speaking now of half-hearted Christians, those who would serve
God if they could serve the world at the same time, those who will not seek the
Kingdom of God first, in the hope that all other things will be added to them.
Against this temper it is that our Lord warns us; and therefore we have to think,
each one of us, what are our thorns and briars, what are the things which
prevent us from bringing forth fruit to perfection—why there is so much straw
and so little ear.
II. Causes of half-heartedness.—And, if we think, we shall find that our Lord,
when He names the causes which hinder the soul’s growth, puts under these
heads nearly all the things which interfere with us when we try to bring forth
fruit to God. For, observe, what we have to do in order to do anything well is to
give our whole mind to it. If we are distracted by anything else, if we find our
thoughts wandering when we ought to give our undivided and fixed attention to
the work in hand, we do that thing badly, and nothing so badly as a thing which
concerns our salvation.
Take, for example, what our Lord puts as the first thing which draws people
away from religious duties. See, He puts first of all ‘cares.’ Then in the middle He
places ‘riches,’ and at the end He puts ‘pleasures.’
(a) Thus people who are very poor, and who have to work very hard for their
living, must consider how to get their bread; they often spend the principal part
of their time not only in labouring for their bread, but in thinking how they may
labour effectually for it. They are in this way choked with the cares of this life,
and so bring forth no fruit to perfection.
(b) Then again, when we have riches, sufficient at least, if not in abundance, then
comes in the thought how to increase these riches, how to lay them out to the
greatest worldly advantage; and so our thoughts are taken up with these things
to the neglect of more important duties.
(c) And then, the very deceitfulness of riches is a fresh trouble, a fresh thorn.
They will not do for us what we thought and wanted. Riches will not give us
health, riches will not make us learned, riches will not give us cleverness, and
therefore the very fact of these riches disappointing us, the fact that we do not
get from them what we want, is another thorn.
(d) And then, the rich are tempted to put aside God by thinking how they can
spend their money so as to enable them to enjoy life selfishly, instead of using it
to the glory of God and the good of their fellow-men.
74

75. —Rev. Dr. Littledale.
Illustrations
(1) ‘In the African bush there is a kind of thorn well known to the colonists
which the Dutch, with grim humour, call “Wait-a-bit.” It is barbed in such a
manner that if you are once entangled in it you cannot free yourself by any
sudden wrench, but you must cut your way out carefully with your knife, taking
time over it, if you wish to get away. That is the history of our own thorns in our
daily life.’
(2) ‘In Eastern lands they use thorns as fuel. If we use our thorns, our daily
worries, as fuel to make our devotion boil all the warmer, we shall use them all
the more wisely. But we must cut them down before we can do so. To this end we
need, on the one hand, a resolute determination not to be worried with our daily
cares, and, on the other, a perfect trust in God.’
(3) The little griefs, the petty wounds,
The stabs of daily care,
Crackling of thorns beneath the pot,
As life’s fire burns, now cold, now hot,
How hard they are to bear!
But on the fire burns, clear and still,
The cankering sorrow dies;
The small wounds heal, the clouds are rent,
And through this shattered mortal tent
Shine down the eternal skies.
PETT, "And those that fell among thorns were like people who heard the word
of God, but cares and riches and the pleasures of life choked the word, and it did
not properly mature. How easily this occurs to Christians and non-Christians
alike in different ways. Many a Christian has been on the verge of real blessing,
only to lose it because something came along at the crucial time and took over
their interest and disturbed their dedication. The dangers of seeking wealth are
especially made clear elsewhere (Luke 6:24; Luke 12:16-21; Luke 14:12; Luke
16:1; Luke 16:19; Luke 16:21-22; Luke 18:23; Luke 18:25; Luke 19:2; Luke
21:1). It can at first seem so innocent. We all have to live. But it gradually
destroys the soul and takes over the life. The ‘pleasures of this life’ simply waste
a life which could have achieved such good. They are the opposite of ‘let your
light so shine before men that they may see your good works’ (Matthew 5:16). All
have to decide whether they will live for the moment, or live in the light of
eternity. ‘Cares’ can either drive us to God and disappear because we trust Him,
or possess our hearts and destroy us. It depends on the direction in which we
look, and whether we truly trust God (see Matthew 6:25-34).
SBC, "I. With the class of hearers mentioned in this verse all is favourable, and all
goes well at first. Hearers of this kind present not to the Word of God the inattentive
ear, nor the hardened heart; they rejoice not with easy and shallow susceptibility over
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76. that which they have heard. They are, at the sowing-time, such soil as the sower
loves. They hear and weigh and understand. And having heard, they go forth into the
world again, thoroughly determined to practise that which they have heard. But, alas!
they are not men living in habits of diligent self-culture and discipline. The heart
which ought to have long ere this cleared for God’s Word to grow in, to assimilate, to
take up into itself, is filled with rank growths of worldliness, and possessed by the
tangled roots of the weeds of passion; and as soon as they have gone forth, these
spring up with the Word, and ultimately choke its progress.
II. "The cares of life"—"the deceitfulness of riches." It has been commonly supposed
that these two embrace the two conditions of life—the poor and the rich; those who
have to care for every day’s supply of want, and those who are deceived and forget
God, in consequence of its ample supply. But for this there seems no necessity. The
two may co-exist in the heart of the same hearer, be he rich or poor. As riches
increase cares increase; and, in the very poorest, the deceitfulness of worldly
substance, and the love of amassing it, and the danger of trusting to it, may be active
or imminent. And as every portion of the parable points to a whole department of
Christian duty, to be earnestly taken in hand and attended to, so in this case it is self-
discipline which is mainly pointed at—discipline of thought, discipline of affection,
discipline of pursuit. Let this be our discipline against the deceitfulness of riches—to
think more of Christ’s character and of that great work which He has done for us. Let
our discipline for care be faith, and for worldliness, obedience; the one teaching us to
trust Christ, the other to imitate Him.
H. Alford, Sermons at Cambridge, p. 47.
15 But the seed on good soil stands for those
with a noble and good heart, who hear the
word, retain it, and by persevering produce a
crop.
CLARKE, "With patience - Rather, with perseverance. The Greek word
ᆓποµονη, which our translators render patience, properly signifies here, and in Rom_
2:7, perseverance. The good ground, because it is good, strong and vigorous,
continues to bear: bad or poor ground cannot produce a good crop, and besides it is
very soon exhausted. The persons called the good ground in the text are filled with
the power and influence of God, and therefore continue to bring forth fruit; i.e. they
persevere in righteousness. From this we may learn that the perseverance of the
saints, as it is termed, necessarily implies that they continue to bring forth fruit to the
glory of God. Those who are not fruitful are not in a state of perseverance.
GILL, "But that on the good ground are they,.... The seed that fell on good
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77. ground design such hearers,
which in an honest and good heart, having heard the word, keep it: who
hear with an honest and good intention, and faithfully keep it, and hold it fast:
and bring forth fruit with patience; with great constancy, suffering much for
the sake of it; and the more they suffer, the more fruitful they are. See this
explanation of the parable more largely insisted on in the following notes. See Gill on
Mat_13:19, Mat_13:20, Mat_13:21, Mat_13:22, Mat_13:23
HENRY, "(8.) The good ground, which brings forth good fruit, is an honest and
good heart, well disposed to receive instruction and commandment (Luk_8:15); a
heart free from sinful pollutions, and firmly fixed for God and duty, an upright heart,
a tender heart, and a heart that trembles at the word, is an honest and good heart,
which, having heard the word, understands it (so it is in Matthew), receives it (so it
is in Mark), and keeps it (so it is here), as the soil not only receives, but keeps, the
seed; and the stomach not only receives, but keeps, the food or physic.
(9.) Where the word is well kept there is fruit brought forth with patience. This
also is added here. There must be both bearing patience and waiting patience;
patience to suffer the tribulation and persecution which may arise because of the
word; patience to continue to the end in well-doing.
SBC, "The hearers referred to in the text yield fruit, which none of the others did. In
them, all pointed at failure; in these, all point at success. In them, even the bright
colours of promise were dashed with sadness; in these, even the weakness of our
common humanity is gilded with the coming glory. In them, every apparent success
contained the elements of failure; in these, even partial failure is an earnest of final
success.
I. Notice how the difficulties are overcome, and the hindrances removed, in an
inverse order from that in which they were fatal. The deepest defect, the most deadly
hindrance, was in the will; the will undecided, many-purposed, disloyal; the
outworks taken, but the citadel still rebellious. Now mark the difference. First, the
will is secured. The heart is honest and good; the direction of the will is plain and
simple. The expression "an honest and good heart" conveys to us the idea of
ingenuousness, nobleness of purpose, united with goodness, properly so called; such
a person would be clear and simple in intent, and that intent a good one.
II. "Having heard the Word, they keep it; they hold it with a fulness of conscious and
permanent possession; the feelers of the mind, so to speak, clasp round it, and its
roots become twined inseparably among them; they take the Word to themselves in
the very depth of affection and earnestness, as a father the son in whom he
delighteth." In a word, and that word one often heard, but little pondered on, and
even less realised, they love God; their hearts are drawn after Him; a new and mighty
power has taken possession of them, and is transforming them into the Divine
likeness, and making them to bring forth fruit acceptable to God, and that in rich
abundance.
III. As in the parable of the talents, so here, every man bears fruit according to his
several ability. One plant becomes a great tree, and overshadows a wide space of the
forest; another remains, equally healthy and prolific, but of smaller growth, and more
limited shade. The seed is received as each man has ears to hear. But let us notice one
point common to all three of the degrees of reproduction—the high standard at
which all are fixed. Thirty, sixty, and a hundred. Must we not enquire whether the
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78. usual measure of our choicest Christian attainments reaches even the lowest of
these? Where is the thirty-fold return even from our best soil?
H. Alford, Sermons at Cambridge, p. 71.
CONSTABLE, "Luke described this believer as having an honest (or noble) and
good heart thereby stressing the character of the individual. He adapted an
ancient Greek phrase denoting singleness of purpose. [Note: Liefeld, pp. 907-8.]
Matthew described him as understanding, in keeping with his emphasis on
comprehending the mysteries of the kingdom (cf. Matthew 13:11; Matthew
13:14-15; Matthew 13:19; Matthew 13:23; Matthew 13:25). The kind of person
Luke describes will follow Jesus faithfully and bear fruit.
"Jesus' emphasis here is not so much on whether a person perseveres but on the
kind of person who does persevere." [Note: Ibid., p. 908.]
In summary, Luke 8:12 seems to view the lost, Luke 8:13-14 both the lost and the
saved, and Luke 8:15 the saved. However in each case the emphasis is on their
present response to the Word of God be it belief or unbelief, not the ultimate
outcome of their response, namely, their eternal salvation. Jesus encountered all
four types of responses during His ministry, and so do modern disciples. Some
people refuse to believe at all (cf. most of the Pharisees). Others follow Jesus
temporarily but because of persecution or love for other things stop following
Him (cf. John 6:66; Luke 18:18-30). The salvation of these people is the most
difficult to evaluate. Still others believe and continue following faithfully (cf.
Luke 8:1-3).
NISBET, "BE PATIENT
‘And bring forth fruit with patience.’
Luke 8:15
I want to take to-day the subject of patience, and the reverse, impatience.
I. In ordinary business affairs.—Impatience is the cause of probably the greatest
number of business disasters. Too great a hurry to get rich entails unwise
ventures, and very frequently failures. If a business is to be one that is built up
on sound, firm lines, it must be of slow growth, there must be patience. We get an
exact illustration of this in nature. That plant-life which, in the world of nature,
grows with great rapidity, dies with equal rapidity; but that which is permanent,
is the slow-growing, hard wood.
II. In religious life.—In things appertaining to the spiritual side of man’s nature,
this patience is essential. To some extent, I think, this is recognised; but I want to
show you that patience occupies, or should occupy, a much larger space in our
religious life than most of us think.
(a) If we want to cure a bad habit, to conquer, by God’s help, a besetting sin, it is
necessary to have patience. Any disease of long standing takes a long time to get
rid of, and we have the requisite patience for the healing of the disease of the
body.
(b) In working for others patience is needed. People so soon despair because they
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79. are not able to see results. That is because they have not learned the necessary
lesson that there must be patience to let good work grow. How foolish our
despair is, when we call ourselves by the name of Christians, when we profess to
draw our inspiration from Jesus, and to regard Him as our Teacher and Leader.
(c) In praying for others. We do not see any result, we do not see any
improvement. And many people give up praying because they have not found
any result to their prayers. They know it must be God’s will to grant such
prayers, and it becomes a trial to their faith when they are not answered.
Patience, to let God’s things grow, that is the reply. You may never even live to
see the fruit, but you may be perfectly sure that such prayers are answered, and
produce their results.
III. In matters of faith.—People do not always realise that patience is needed in
matters of faith. All my hearers are probably in the habit of saying the Apostles’
Creed. You begin, ‘I believe,’ and I expect, if you are thinkers, from time to time
the thought flashes across your minds, ‘Here am I saying “I believe.” What do I
mean? Do I really believe at all? Do I believe in such a sense that it has no effect
upon my life?’ And then, if we are patient, if we understand that faith, as
everything else that is valuable in this world, must be a plant of slow growth, we
shall study, read, think, pray. But if we are not patient, we shall do what a good
many people do when they start thinking, and probably for the first time in their
life think about matters of faith, realise that what they imagined they believed
they only accepted because they had never considered it, and then they say, ‘I do
not believe.’ That is impatience. How can we imagine that if it takes so much time
to learn the things of this world, it should not take any time to learn the things of
God?
—Rev. H. G. Hills.
Illustrations
(1) ‘To learn to wait is, perhaps, the hardest thing we can be set to do. We are
naturally disposed to do just the reverse. We would wish to get rid of temptations
and troubles at once. We would wish to realise blessings and enjoyments now.
We do not bear our trials patiently. We fret under them, and often think at the
bottom of our hearts that we are unkindly treated in having so many. Now this
isn’t being Christ-like; and we should all wish to be like Jesus Christ. We must
bring forth fruit “in patience,” or we shall, perhaps, bring forth none at all.’
(2)
‘God doth not bid thee wait
To disappoint at last;
A golden promise fair and great
In precept-mould is cast.
Soon shall the morning gild
The dark horizon-rim,
Thy heart’s desire shall be fulfilled:
79

80. Wait patiently for Him.’
PETT, "But the seed that fell on good ground represented those whose hearts
were honest and open. They had a good, receptive heart. And once they received
the word they held it fast, and they endured, and persevered, and patiently
brought forth fruit.
So the emphasis of the parable is that the four types of ground represented four
types of people. And it demonstrates that how they responded to the Good News
of the Kingly Rule of God depended on the state of their hearts. The Kingly Rule
of God was present among them all, but it had to be received by their putting
their trust in the King and responding to and doing His words, by a faith which
would result in fruit, and in the active doing of His will. Each must then choose
how he would respond.
It will be noted that there was response in three out of the four examples. It was
just that in one case the response was choked, and in another it simply petered
out. Neither were true saving faith.
In its own quiet way it was a revolutionary concept of the Kingly Rule of God,
not as something which had to be fought for, but as something that would come
about through response to His word as the Holy Spirit applied it in the hearts of
men.
(It will have been noted that Luke’s account is briefer than Mark’s and
somewhat different. But this is to be expected. Luke did not just depend on
Mark, even though he used him a great deal. He would also have gathered
similar details from Aramaic speaking eyewitnesses, and possibly from Aramaic
books about Jesus, as well as from the collection of sayings that Matthew also
used (see Luke 1:1-4). Thus while he clearly took advantage of Mark’s
rendering, selecting from it what he found suitable, at the same time he would
also extract from elsewhere, and also do a little translating himself in a form
more useful for his Gentile readers. The parable of the sower was no doubt
repeated any number of times in different forms and with different emphases
and he would thus have a number of alternatives to choose from).
A Lamp on a Stand
16 “No one lights a lamp and hides it in a clay
jar or puts it under a bed. Instead, they put it on
a stand, so that those who come in can see the
light.
80

81. CLARKE, "Lighted a candle - This is a repetition of a part of our Lord’s
sermon on the mount. See the notes on Mat_5:15; Mat_10:26; and on Mar_4:21,
Mar_4:22.
GILL, "No man, when he hath lighted a candle,.... Christ by this, and some
proverbial sentences following, observes to his disciples, that though the mysteries of
the kingdom of heaven were delivered in parables for the present, that they might not
be seen and understood by some; and though he gave to them the explanation of
such parables, as of the above, in a private manner; yet his intention was not, that
these things should always remain a secret with them; but as they were the lights of
the world, they should communicate them to others; and that that light of the
Gospel, and the knowledge of the doctrines of it, which he had imparted to them,
were not to be retained and concealed in their bosoms, but to be diffused and spread
among others: even as no man, when he lights a candle,
covereth it with a vessel; any sort of vessel, as with a bushel; see Gill on Mat_
5:15, or with a bucket, or with a shell, as the Persic version here interprets, rather
than translates:
or putteth it under a bed; whether a bed to sleep on, or a couch to sit or lie upon
at meals:
but setteth it on a candlestick; a vessel, or instrument made for that use and
purpose, to put and hold a candle in:
that they which enter in; to the house, or room, where it is,
may see the light of it, and be enlightened by it: even so it is the will of Christ, that
what evangelical light and knowledge he bestows on any persons, they should not
hide it, nor their gifts and talents, or keep it back from the view of others, but should
hold it forth both in their preaching, and in their practice.
HENRY, "II. Needful instructions given to those that are appointed to preach the
word, and to those also that have heard it. 1. Those that have received the gift must
minister the same. Ministers that have the dispensing of the gospel committed to
them, people that have profited by the word and are thereby qualified to profit
others, must look upon themselves as lighted candles: ministers must in solemn
authoritative preaching, and people in brotherly familiar discourse, diffuse their
light, for a candle must not be covered with a vessel nor put under a bed, Luk_8:16.
Ministers and Christians are to be lights in the world, holding forth the word of life.
Their light must shine before men; they must not only be good, but do good.
JAMISON, "No man, etc. — (see on Mat_5:15, of which this is nearly a
repetition).
BENSON, "Luke 8:16-18. No man, when he hath lighted a candle, &c. — See on
Matthew 5:15; and Mark 4:21. Nothing is secret, &c. — See on Matthew 10:26.
81

82. Take heed, therefore, how ye hear. In Mark 4:24, it is, Take heed what you hear.
As it is the indispensable duty of all ministers of the Word to take heed what they
preach, 1st, That their doctrine be true, that they may not deceive their hearers.
2d, That it be important, that they may not trifle with them: and, 3d, That it be
suitable to their state and character; that they rightly divide the word of truth,
and give to every description of hearers their portion of meat in due season; so it
concerns all hearers to take heed what they hear. They must not take it for
granted that what they hear is true, important, and suited to their state and
character: but must bring it to the test of the Holy Scriptures, and examine it
thereby; and for that purpose, must endeavour to make themselves well
acquainted with the Scriptures: and if they find that, according to the divine
oracles, the doctrine which they hear answers the above description, they must so
take heed what they hear, as to attend to, and consider it well, that they may
thoroughly understand and lay it to heart, and that it may have its designed
effect upon their spirit and conduct.
But, according to Luke here, our Lord’s caution, inferred from the preceding
parable, implied another thing equally important, Take heed how ye hear — 1st,
That you do not hear so inattentively, and in such a prayerless state of mind, as
not to understand, nor afterward meditate on what your hear, and so receive the
seed as by the way-side. See on Matthew 13:19. 2d, That having heard, and
understood in a measure what you heard, and being affected thereby, you do not
rest in any ineffectual and transient impressions made on your mind, and
therefore be offended and fall away in time of trial and temptation; but that the
truth may take deep root in your mind, and that you may have root in yourself.
See on Matthew 13:20-21. Take heed, 3d, That you guard against the cares of the
world, the love of deceitful riches, the vain pleasures of life, and desires after
other things; those pernicious weeds, which in so many choke the springing
blade, or forming ear, so that no fruit is brought forth to perfection. See on
Matthew 13:22. But hear, 1st, In simplicity of intention, with a single eye to the
glory of God and your own salvation, present and eternal. 2d, In sincerity of
heart, truly and earnestly desiring to discover and put away every error and
every sin, and to know and do the whole will of God. 3d, In humility, conscious
that you are unworthy to know the great and important things revealed in the
gospel, the will of God, and the way of salvation from such great misery to such
great happiness, unworthy that God should speak to you by his Son, and his
inspired prophets, apostles, and evangelists. 4th, With reverence, remembering it
is God’s word, and you are in God’s presence and under God’s eye. 5th, With
seriousness, persuaded the truth you hear is no light matter, but for your life,
your better and everlasting life. Would you not hear with seriousness the advice
of a skilful physician respecting your health, or of a lawyer concerning your
property? And will you not hear with equal, nay, with greater seriousness what
concerns you infinitely more? 6th, With deep attention: let no sentence, or even
word, that is uttered escape you, and fail not afterward seriously to consider
what you have heard, and to examine yourself thereby. 7th, With prayer, while
hearing, and before and after you hear, for the spirit of wisdom and revelation,
Ephesians 1:17 : persuaded the things of God knoweth no man but by the Spirit
of God, 2 Corinthians 2:11; 2 Corinthians 2:14. 8th, Hear with faith, firmly
believing the certainty and importance of what is taught you from the oracles of
82

83. God, always remembering the word preached does not profit those who hear it,
in whom it is not mixed with faith, Hebrews 4:2. 9th, In love to the truth, though
searching and cutting, though disagreeable to your mind, like a bitter medicine
to your taste, or giving pain, like a lance which opens an imposthume. 10th, With
meekness, with a calm, unruffled, peaceful mind, that what you hear may prove
an ingrafted word able to save your soul, James 1:21. Above all, 11th, Hear with
a fixed resolution, formed in the strength of grace, to be a doer of the word, and
not a hearer only, to practise all you hear as far as you see it to be agreeable to
the word and will of God. For whosoever hath, to him shall be given. See note on
Matthew 13:12; and Mark 4:25.
SIMEON, "THE LIGHTED CANDLE
Luke 8:16-18. No man, when he hath lighted a candle, covereth it with a vessel,
or putteth it under a bed; but setteth it on a candlestick, that they which enter in
may see the light. For nothing is secret, that shall not be made manifest; neither
any thing hid, that shall not be known and come abroad. Take heed therefore
how ye hear: for whosoever hath, to him shall be given; and whosoever hath not,
from him shall be taken even that which he seemeth to have.
AMONG the ancient philosophers there were some, who instilled into their more
immediate followers, principles different from what they avowed to the public at
large. But there was no such insincerity in our Divine Teacher. He did indeed
instruct his peculiar Disciples more fully than others (for others were not capable
of enduring the clear light of his Gospel) but it was his design that, in due season,
the whole truth should be made known to the world; and of this his intention he
advertised his Disciples, at the very time that he was explaining to them his
public discourses.
In the parable before us he suggests the duty,
I. Of those who preach the Gospel—
The Gospel is a light in the midst of a dark world—
[The world lieth in utter darkness: nor has it any means of discovering the way
of acceptance with God, but by the Gospel of Christ. Something of God may be
learned from the visible creation: and reason may discover many things that are
proper to that relation which we bear to God and to each other: but nothing can
be known of Christ, nor can any means of reconciliation with God be devised, by
unenlightened reason. It is in the Gospel only that the Saviour is exhibited, and
that all the things belonging to our peace are fully revealed. Hence the word of
the Gospel is represented as a light shining in a dark place [Note: 2 Peter 1:19.],
and as that light to which the whole world must be indebted for life and salvation
[Note: Isaiah 60:1-3.].]
It is the duty of ministers to preach this Gospel,
1. With fidelity—
83

84. [It is not sufficient to amuse the people with moral essays, or with dissertations
that shall display our own learning. We must preach Christ crucified. We must
“determine to know nothing else among our people [Note: 1 Corinthians 2:2.].”
We must never omit any opportunity of setting before men that “light which God
has sent into the world.” We may indeed, yea we must, use discretion in our
method of dispensing the Gospel, lest by an injudicious declaration of the truth
we injure those whom it is our desire to benefit [Note: John 16:12. 1 Corinthians
3:1-2. Hebrews 5:11; Hebrews 5:14.]: but, in this, we must be actuated, not by
worldly policy or the fear of man, but solely by a love to the souls of our fellow-
creatures. When no such necessity imposes a restraint, we must declare the
whole counsel of God [Note: Acts 20:20; Acts 20:27.].]
2. With perseverance—
[As a man should not substitute any thing else in the place of the Gospel, so
neither should he withdraw from the engagements he has solemnly entered into
to preach the Gospel [Note: Leviticus 27:28. with Luke 9:62. 1 Corinthians
9:16-17.]. Neither political ambition, nor worldly care, can ever justify a man in
intermitting, much less in vacating, the paramount duties of the ministry [Note: 2
Timothy 2:3-4.]: not even sickness itself is any excuse for neglecting to employ
the strength we have in the service of our God [Note: 1 Timothy 5:23. Paul does
not say, Leave off preaching; but, Take care of your health.]. We do not say, that
the education of youth is incompatible with the ministry: but it should never be
suffered to make void the superior obligations which we owe to God, and to the
souls of men. It may be made subservient to the ministry; but must never
supersede it.]
From the duty of those who preach the Gospel, we pass on to consider that,
II. Of those who hear it—
We should “take heed how we hear it”—
[We should be extremely careful what we hear [Note: Mark 4:24.]; lest we be led
astray by those who profess to guide us into the way of peace [Note: Proverbs
19:27.]. We must also be duly attentive to the manner in which we hear. We must
not be indulging a vain curiosity, or a disposition to cavil; but must receive the
word humbly, as the word of God himself [Note: 1 Thessalonians 2:13.];
attentively, in order to retain it [Note: Hebrews 2:1.]; and obediently, with a view
to practise all that it enjoins [Note: James 1:21-22.]. If, like those to whom this
injunction was given, we be already in the ministry, or are preparing for it, our
obligations to profit by the word, whether in the Church or in the closet, are
greatly increased.]
An attention to this duty is of infinite importance—
1. We shall invariably receive benefit in proportion as we do attend to it—
84

85. [Who that has ever searched the Holy Scriptures in private, and waited diligently
on the public ministration of the Gospel, has not found that, together with
increasing views of the truth, his faith, his hope, and all his graces, have been
strengthened and confirmed [Note: Acts 17:11-12.]? — — —]
2. We shall assuredly suffer loss in proportion as we neglect it—
[From whatever cause we are led to slight the ordinances of religion, or to decline
from the study of the sacred oracles, we shall soon find occasion for regret and
sorrow. We may ask of all who have experienced such declension, Have you not
lost much of the light and liberty which you once enjoyed in your souls? have not
your graces languished; your corruptions gathered strength; your difficulties
increased; your comforts vanished? — — —
God has inseparably connected prosperity with diligence, and with remissness
want [Note: Proverbs 10:4. Matthew 25:28-29.].]
Application—
[If the true light now shine around you, be thankful for it, and walk in the light,
lest the candlestick be removed [Note: Revelation 2:5.], and ye be left in utter
darkness [Note: John 12:35.]: and “let all make their light to shine before men;”
that, being “as lights in the world,” they may “win by their holy conversation”
those who have resisted the light of the written word, and shut their ears against
the preached Gospel [Note: 1 Peter 3:1-2. Philippians 2:15-16.].]
COFFMAN, "LESSONS FROM THE LAMP
By this Jesus indicated his true purpose of enlightening all men by the parables
he was bringing. The blinding and hardening were not something Jesus desired,
but a necessary result, a side-effect, of the truth's impact upon wicked hearts, As
Summers said, "Jesus' main purpose in using parables ... was to make his
teaching easier to grasp."[8] Thus, this verse has an application to Jesus himself;
but there is also an application to Jesus' disciples. A true follower of the Lord,
upon lighting a lamp, that is, by becoming religiously and spiritually enlightened
through obedience to the Gospel, should not hide it under a bed, symbolizing
either laziness or licentiousness; nor under a vessel, symbolizing the cares and
preoccupations of life; nor under a bushel (Matthew 5:15), symbolizing business,
industry and commerce; but he should display his light upon the "stand." The
Scriptures do not leave us in the dark as to what this stand is. It is a local
congregation of the Lord's church (Revelation 1:20).
ENDNOTE:
[8] Ibid., p. 92.
BURKITT, "In these words Christ declares his end and design in revealing unto
his disciples the foregoing parable, and why he communicated to them the light
of scripture knowledge and gospel mysteries, namely, that they may
85

86. communicate it to others; and not keep it close unto themselves; even as the
candle in a house diffuses and disperses its light to all that come within the reach
of it. Such as are enlightened by God in any measure, with the knowledge and
understanding of his word, ought not to conceal and hide this knowledge within
themselves, but communicate it to others, and improve it for the good and benefit
of others.
Observe also, the argument which our Saviour makes use of to quicken his
disciples to communicate their knowledge, and improve the grace they had
received for the good and advantage of others. To him that hath shall be given,
that is, such as improve their spiritual gifts, shall have them increased; such as
improve them not shall have them blasted.
Learn hence, that there is no such way to thrive in grace, and increase in gifts, as
to exercise and improve them; he that hides his talent, forfeits it, is in danger of
losing it, and also of being punished for not improving it.
Observe, lastly, how our Lord shuts up this parable of the sower and the seed,
with a cautionary direction to all his auditors, to take heed how they hear the
word: Take heed therefore how ye hear. Such as would profit by hearing the
word must diligently attend to the matter of the doctrine which they hear, and
also to the manner how they hear.
Such is the majesty and authority of the person who speaks to us in the word,
such is the sublimity and spirituality of the matter, and so great is our danger if
we miscarry under the word, that it nearly concerns us to take heed both what
we hear, whom we hear, and how we hear.
PETT, "Then He points out that He has not come in order to keep things hidden.
That is not the purpose of the word of God. When a man lights an oil lamp he
wants it to be seen by all who are in the house. To put it under the bed or to
cover it up would be ridiculous. Its purpose is to shine out. And the same applies
to Him and His word, and to the word of God itself. He wants all to see what He
is offering. He has brought truth for all.
The same applies to our Christian witness. It should be open and available to the
world, not hidden by stay-abeds, or by discreetly hiding it. Our light should so
shine before men that they see our good works, realise their source, and glorify
our Father Who is in Heaven (Matthew 5:16). But let us not forget that if we
forget to mention the name of Jesus, then the credit will go to us not Him.
BI, "No man, when he hath lighted a candle
The lighted lamp
The truth symbolized by this imagery is the self-revealing character of the real
disciple of Christ.
His teaching is reproductive as the seed corn, it is diffusive as the light. The lamp is
lighted to fill the room with light, and for no other purpose. Similarly all Christian
86

87. truth which comes to the individual is intended to be diffused in a manner calculated
to strike the attention of all who come from darkness into this marvellous light. If we
compare the analogous expressions in Matthew, we see how naturally our Lord’s
teaching glided off from this point into exhortations to transparent sincerity. For as
the best lamp is one which gives most light, and casts the smallest shade, the best
Christian is he who reflects most of Christ and least of self. (F. E. Toyne.)
The place and function of the lamp
We see at a glance that this parable throws some light on the social customs of the
age and land in which it was spoken. It reminds us, for instance, that in Palestine, as
indeed in ancient Greece and Rome, when the darkness fell, little lamps, containing
oil and a wick, were brought into the rooms of all classes of the people and placed on
slender stands, commonly some two or three feet high, to give light to all who were in
the house. Our Lord uttered this parable to teach us that no man is illuminated for
his own sake, just as no lamp is lit for its own sake. Just as the lamp is lit that it may
shine, so we are taught that we may teach. No truth is a private possession, just as no
truth is of any private interpretation.
“Heaven doth with us as we with torches do,
Not light them for themselves; for if our virtues
Did not go forth of us, ‘twere all alike,
As if we had them not.”
No truth is, or can be, dangerous. All that we can learn, we may learn. All that we
have learned we are bound to teach; all that we have received we are bound to give.
To conceal from others any truth which we ourselves have been taught of God is to
hide the lamp that has come to us under a bushel or under a couch, instead of setting
it under a lampstand. (S. Cox, D. D.)
Difference between this and other versions of the parable
Whereas St. Mark, who wrote mainly for the Romans, speaks of a Roman measure,
the modius, St. Luke, who wrote for the whole Gentile world, speaks simply of a
“vessel,” any vessel or measure used throughout the habitable globe. And whereas St.
Matthew, writing mainly for Jews, speaks of the lamp as kindled that it may give light
“unto all that are in the house,” St. Luke speaks of it as kindled in order “that they
who enter into the house” may see the light. For St. Matthew was himself a Jew, and
wrote for those who, like himself, were already in the household of God; but St. Luke
was a Gentile, and wrote for those who, like himself, had a great desire to enter into
God’s house and find themselves at home in it. He and they had, so to speak, long
stood outside the Father’s house, seeing and desiring the light that shone through its
windows; but now Christ had called them into the house, had bidden them enter, had
assured them that the house was built and the lamp lit for them as for the Jews, for
all who would come into it, as well as for all who are already in it. (S. Cox, D. D. )
The good done by being good
It is somewhat remarkable, and worthy of being remembered, of the late Dr. Charles
Hodge, that the closing sentence of an unfinished autobiography—perhaps the last
87

88. words which he wrote—speaking of a purpose which he formed to hold up a godly
companion whom he greatly loved to his students as an example, he wrote “I wanted
to show them how much good could be done by simply being good.”
Hiding the light
A young lady in a fashionable home had been brought to Christ, and had been
enabled for some years, amid much opposition, to faithfully witness for Him. The
attention she attracted was often painful to her; and once, when repulsed and
wounded in an effort of this kind, she for a time lost heart, and felt she should have to
give up being a consecrated Christian. Just at this time she was invited to visit
friends whelm she had never seen, and who knew but little of her; and she resolved,
that while there she would not openly speak of her Saviour, or put herself in a
position to be noticed as peculiarly religious. Her visit passed away; and not happily
to herself, she was enabled to keep her resolution. Upon the day of her leaving for
home, a most attractive and accomplished lady, a fashionable woman of society,
while walking alone with her, suddenly asked her, “Where is your sister, and why did
she not come here? I mean your religious sister, the one who is known as the
‘religious Miss J.’ It was because I heard that she was to be here that I, too, accepted
an invitation to come and spend the holiday. I am tired of the empty, unsatisfying life
I am leading, and have longed to talk with a real Christian.” With shame and
confusion the faithless witness was obliged to confess that she had no sister; that she
was the one who had been sometimes called the “religious Miss J.,” and that shame
of the badge, that should have been borne gladly for her Saviour, had kept her silent.
A precious opportunity to lead a weary soul to the Master had been lost. (D.
W.Whittle’s Life, Warfare, and Victory.)
17 For there is nothing hidden that will not be
disclosed, and nothing concealed that will not be
known or brought out into the open.
CLARKE, "For nothing is secret, etc. - Whatever I teach you in private, ye
shall teach publicly; and ye shall illustrate and explain every parable now delivered to
the people.
GILL, "For nothing is secret that shall not be made manifest,.... Meaning,
whatever was then wrapped up in parables and dark sayings, or was secretly, and in a
private manner, committed to them, should be made manifest by them to others
hereafter:
neither any thing hid, that shall not be made known, and come abroad;
for what had been whispered to them, in the most secret and silent manner, was to
come abroad not only in Judea, but in all the world, and to be published upon the
house tops; See Gill on Mat_10:26, Mat_10:27
88

89. HENRY, "We must expect that what is now done in secret, and from unseen
springs, will shortly be manifested and made known, Luk_8:17. What is committed
to you in secret should be made manifest by you; for your Master did not give you
talents to be buried, but to be traded with. Let that which is now hid be made
known; for, if it be not manifested by you, it will be manifested against you, will be
produced in evidence of your treachery. 3. The gifts we have will either be continued
to us, or taken from us, according as we do, or do not, make use of them for the glory
of God and the edification of our brethren: Whosoever hath, to him shall be given,
Luk_8:18. He that hath gifts, and does good with them, shall have more; he that
buries his talent shall lose it. From him that hath not shall be taken away even that
which he hath, so it is in Mark; that which he seemeth to have, so it is in Luke. Note,
The grace that is lost was but seeming grace, was never true. Men do but seem to
have what they do not use, and shows of religion will be lost and forfeited. They went
out from us, because they were not of us, 1Jo_2:19. Let us see to it that we have grace
in sincerity, the root of the matter found in us; that is a good part which shall never
be taken away from those that have it.
BI, "Far nothing is secret that shall not be made manifest
The paradox
Nothing is secret that shall not be made manifest, etc.
, that is to say, “There is now absolutely no light or truth veiled from men which it is
not the intention and purpose of God to uncover and reveal to them as soon as they
are able to receive it; nor was there ever, at any time, anything hidden from them
which it was not for their good to hide from them for the time, and which was not
disclosed to them so soon as it was for their good that the disclosure should be made.
We have in this axiom and paradox—
1. The very charter of science.
2. A warrant for all honest inquiry.
3. A solid ground for hope. (S. Cox, D. D.)
Secret things made visible in due time
Dr. Draper, in his “History of the Conflict between Religion and Science,” says: “A
shadow never falls upon a wall without leaving thereupon a permanent trace, a trace
which might be made visible by resorting to proper processes. The portraits of our
friends or landscape views may be hidden on the sensitive surface from the eye, but
they are ready to make their appearance as soon as proper developers are resorted to.
Upon the wails of our apartments there exist the vestiges of all our acts, silhouettes of
whatever we have done. I have seen landscapes and architectural views, taken in
Mexico, developed, as artists say, months subsequently in New York, the images
coming out after the long voyage in all their proper forms and in all their contrast of
light and shade. The photo had forgotten nothing. It had signally preserved the
contour of the everlasting mountains and the passing smoke of a bandit fire.”
(Christian Journal.)
COFFMAN, "This too has a dual application: (1) to the fact that Jesus' purpose
was to reveal the whole Gospel to men, not to conceal it, and also (2) to the
hidden secrets of every life. These shall be made known in judgment; but more
immediately, the choices men make with reference to believing and obeying are
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90. likewise great revealers of the secret hearts of men.
COKE, "Luke 8:17-18. For nothing is secret, &c.— The author of the version of
1729 translates these two verses elegantly enough, in the following manner: Luke
8:17. "Whatever is now obscure, shall hereafter be made clear: whatever is now
concealed shall then be publicly known: Luke 8:18. Improve therefore what you
hear; for he that improves what he has, shall have more; but he that does not,
shall lose even that which he thinks he possesses."
18 Therefore consider carefully how you listen.
Whoever has will be given more; whoever does
not have, even what they think they have will be
taken from them.”
CLARKE, "Even that which he seemeth to have - Or rather, even what he
hath. ᆍ δοκει εχειν, rendered by our common version, what he seemeth to have,
seems to me to contradict itself. Let us examine this subject a little.
1. To seem to have a thing, is only to have it in appearance, and not in reality; but
what is possessed in appearance only can only be taken away in appearance;
therefore on the one side there is no gain, and on the other side no loss. On this
ground, the text speaks just nothing.
2. It is evident that ᆇ δοκει εχειν, what he seemeth to have, here, is equivalent to ᆇ
εχει, what he hath, in the parallel places, Mar_4:25; Mat_13:12; Mat_25:29;
and in Luk_19:26.
3. It is evident, also, that these persons had something which might be taken
away from them. For
1. The word of God, the Divine seed, was planted in their hearts.
2. It had already produced some good effects; but they permitted the devil, the
cares of the world, the desire of riches, and the love of pleasure, to destroy its
produce.
4. The word δοκειν is often an expletive: so Xenophon in Hellen, vi. ᆇτι εδοκει
πατικος φιλος αυτοις, Because he seemed to be (i.e. Was) their father’s friend. So
in his Oeeon. Among the cities that seemed to be (δοκουσαις, actually were) at
war. So Athenaeus, lib. vi. chap. 4. They who seemed to be (δοκουντες, who
really were) the most opulent, drank out of brazen cups.
5. It often strengthens the sense, and is thus used by the very best Greek writers.
90

91. Ulpian, in one of his notes on Demosthenes’ Orat. Olinth. 1, quoted by Bishop
Pearce, says expressly, το δοκειν ου παντως επι αµφιβολου ταττουσιν οᅷ παλαιοι,
αλλα πολλακις και επι του αληθευειν. The word δοκειν is used by the ancients to
express, not always what is doubtful, but oftentimes what is true and certain.
And this is manifestly its meaning in Mat_3:9; Luk_22:24; Joh_5:39; 1Co_
7:40; 1Co_10:12; 1Co_11:16; Gal_2:9; Phi_3:4; and in the text. See these
meanings of the word established beyond the possibility of successful
contradiction, in Bishop Pearce’s notes on Mar_10:42, and in Kypke in loc. See
also the notes on Mat_13:12 (note).
GILL, "Take heed therefore how ye hear,.... That ye hear not in a careless and
negligent manner, since what truths and doctrines ye now hear with the ear, are to be
preached by you unto others:
for whosoever hath; that is, hath knowledge of the doctrines of the Gospel, and
hath gifts and abilities to preach them to others:
to him shall be given; more knowledge, and by using his gifts they shall be
increased:
but he that hath not; true, solid, spiritual knowledge of divine things, though he
has had considerable advantages and opportunities of learning it, as the apostles
especially had:
from him shall be taken, even that which he seemeth to have; or "that
which he thinks he has", as the Syriac version renders it; that which he seemed to
others to have, or thought himself he had: the knowledge he had of truth, and which
was rather a show of knowledge than real, shall be taken from him; his seeming gifts
and parts shall die, and vanish away, and he shall be left to fall into ignorance, error,
and heresy. Observe that this is to be understood not of internal grace, and
experimental knowledge, but of speculative notions of the Gospel, and of external
gifts; and so furnishes out no argument against the final perseverance of real saints;
See Gill on Mat_13:12. See Gill on Mat_25:29.
HENRY, "(8.) The good ground, which brings forth good fruit, is an honest and
good heart, well disposed to receive instruction and commandment (Luk_8:15); a
heart free from sinful pollutions, and firmly fixed for God and duty, an upright heart,
a tender heart, and a heart that trembles at the word, is an honest and good heart,
which, having heard the word, understands it (so it is in Matthew), receives it (so it
is in Mark), and keeps it (so it is here), as the soil not only receives, but keeps, the
seed; and the stomach not only receives, but keeps, the food or physic.
(9.) Where the word is well kept there is fruit brought forth with patience. This
also is added here. There must be both bearing patience and waiting patience;
patience to suffer the tribulation and persecution which may arise because of the
word; patience to continue to the end in well-doing.
JAMISON, "how ye — in Mar_4:24, “what ye hear.” The one implies the other.
The precept is very weighty.
91

92. seemeth to have — or, “thinketh that he hath” (Margin). The “having” of Mat_
13:12 (on which see), and this “thinking he hath,” are not different. Hanging loosely
on him, and not appropriated, it is and is not his.
COFFMAN, "The person who has the honest and good heart and responds by
faithfully hearing and obeying the saving words of Christ shall be given the
riches of the kingdom, even unto eternal life; but the person who has an evil
heart, even though like the Pharisees glorying in the law of God, shall have what
they think they have (the word of God) taken away from them.
SIMEON, "DIRECTIONS HOW TO HEAR SERMONS
Luke 8:18. Take heed therefore how ye hear.
THE office of a Christian minister is arduous. He is to explain and enforce every
part of man’s duty: he is to search out and censure every sin. After all his
labours, he will see but little fruit. However faithfully he preach, there are but
few who will hear aright: this our Lord had just declared in the parable of the
sower. He then enforced his declaration with this most important caution. In
discoursing upon which, we shall,
I. Assign some reasons for the caution—
Our Lord elsewhere cautions his people to take heed what they hear: nor can
any thing be more necessary than to be on our guard against error. But the
caution how we hear was also necessary:
1. Because many hear in an unbecoming manner—
The generality are careless hearers—
[They attend God’s house merely in conformity with the customs of the country:
they suffer their thoughts to rove after earthly and carnal things: they discern
very little difference in the doctrines which they hear: they, like Gallio, seem to
“care for none of these things.”]
Many are critical hearers—
[They can attend to nothing which is not composed with elegance; or they affect
only what accords with their own views of religion: they judge of all they hear by
a standard of their own. Hence they form parties, and set up one minister against
another [Note: 1 Corinthians 3:3-4.].]
Many also are captious hearers—
[They will not hear any thing which militates against their prejudices: they
cannot bear to have their favourite habits condemned [Note: Luke 11:45.]: they
are offended if their bosom lusts be faithfully reproved [Note: Mark 6:17-18.]:
they too much resemble the Scribes and Pharisees of old [Note: Luke 11:54.]—
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93. While there continue such hearers, the caution will be necessary.]
2. Because God himself speaks to us by the preacher—
[Ministers are ambassadors for God, and speak in Christ’s stead [Note: 2
Corinthians 5:20.]. If they preach what is founded on the Scriptures, their word,
as far as it is agreeable to the mind of God, is to be considered as God’s [Note:
Hebrews 13:7.]. This is asserted by our Lord and his Apostles [Note: John 13:20.
1 Thessalonians 4:8.]. We ought therefore to receive the preacher’s word as the
word of God himself [Note: 1 Thessalonians 2:13.]. With what humility then
ought we to attend to it! What judgments may we not expect, if we slight it [Note:
Hebrews 2:1-3.]. Surely therefore on this account also we need the caution in the
text.]
3. Because every discourse increases either our salvation or condemnation—
[The word delivered is either a savour of life or of death [Note: 2 Corinthians
2:15-16.]. Our Lord himself intimates this reason for the caution [Note: Luke
8:18.]. Hence our Lord’s preaching eventually enhanced the guilt of the Jews
[Note: John 15:22.]. The same awful effects will be felt by those who slight his
ministers [Note: Hebrews 6:7-8.]. What stronger reasons for such a caution can
possibly be imagined?]
The necessity of such an admonition being evinced, we,
II. Give some directions for obeying it—
An humble mind will naturally receive instruction in a proper manner—
We should hear,
With candour—
[We cannot too carefully divest ourselves of prejudice: we should not “call any
man master upon earth.” We should rather weigh what we hear, in the balance
of the sanctuary [Note: 1 Thessalonians 5:21.]; but we ought to have our minds
open to conviction. We should “receive the seed in an honest and good heart:” we
should “receive with meekness the engrafted word:” nor can we hope to profit, if
we do not cultivate this disposition.]
With a desire to profit—
[The word of God is profitable for many blessed purposes [Note: 2 Timothy
3:16-17.]: yet it cannot be serviceable to us, if it be not received in faith [Note:
Hebrews 4:2.]; but when applied to the soul, its operation is very powerful [Note:
Hebrews 4:12.]. We should therefore at all times apply it to ourselves: we should
go to the ordinances, as the sick to Bethesda’s pool. Nor do we ever hear aright,
except when we attend in this spirit [Note: 1 Peter 2:2.]: it is the practical hearer
only that derives benefit to his soul [Note: James 1:22-25.].]
93

94. With an humble dependence on God’s Spirit—
[It is God alone who “teacheth us to profit.” Human labours, without his
blessing, will be vain [Note: 1 Corinthians 3:7.]. It is his work to open the
understanding [Note: Luke 24:45.], and the heart [Note: Acts 16:14.]. To him
therefore should we look for the teaching of his spirit [Note: Ephesians 1:17-18.].
We should plead the promise which God has given us [Note: Isaiah 55:10-11.]—
In this way we shall experience much benefit from the word [Note: Micah 2:7.].
No obstacles whatever shall be able to withstand its power [Note: 2 Corinthians
10:4.]: it shall be a rich source of grace and wisdom to us [Note: Colossians
3:16.]. Let us then offer in sincerity that petition in the Litany [Note: “That it
may please thee to give to all thy people increase of grace, to hear meekly thy
word, and to receive it with pure affection, and to bring forth the fruits of the
Spirit.”]—]
NISBET, "TAKE HEED!
‘Take heed therefore how ye hear: for whosoever hath, to him shall be given;
and whosoever hath not, from him shall be taken even that which he seemeth to
have.’
Luke 8:18
What is the one great truth which is common to this and similar parables?
Beyond question, the importance of using our opportunities, such as they are.
I. The opportunity of letting our light shine before men, of fervent love for God
and our neighbour.
II. The opportunity of adding to our faith, virtue.
III. The opportunity of works of charity and mercy.
These—because the Kingdom of Heaven will be for us their bestowal—are to be
seized and used. If they are not, there will be nothing but the closed door, the
outer darkness, and the everlasting fire prepared for the devil and his angels. It
is well we should think of this. There is hardly anything which ordinary
Christians so readily overlook, or fail to recognise as the opportunities they
really do enjoy.
—Rev. C. F. Turner.
Illustration
‘Without penetrating the mystery of our Lord’s awful words concerning His
betrayer, it will be more helpful to us to think of Judas not so much as a lost soul,
but that his was a lost opportunity. It was in fact one such as has been
vouchsafed to very few. We can hardly realise what it was. Sometimes we may be
tempted to think that had we had the unspeakable privilege of looking with our
bodily eyes on our Lord, and listening to His voice ‘with personal intonation’
speaking to us, things would have been different—faith would have been easier,
self-denial less distasteful, sin less attractive, our love of God purer and deeper.
94

95. Yet there is—Judas.’
SBC, "Notwithstanding the importance here attached to preaching, many who listen
to sermons are really no better for it. Indeed, our Saviour more than intimates in the
text that such may be the case, and hence His emphatic warning, "Take heed,
therefore, how ye hear." Several classes of persons, to be met with in every
congregation, should attend to this caution.
I. In the first rank of these may be placed the indifferent hearer.
II. Another class who should give heed to the warnings of the text are represented by
the critical hearer.
III. A third class of church-goers who derive little benefit from preaching may be
described as captious hearers. Note three simple rules in regard to hearing sermons:
(1) Endeavour always to listen to the preaching of the Gospel with a mind free from
prejudice. (2) Sermons should be heard with a desire to profit by them. (3) Sermons
should be heard with humble dependence on God’s Holy Spirit, to open the
understanding and to touch the heart.
J. N. Norton, Golden Truths, p. 334.
Jesus’ Mother and Brothers
19 Now Jesus’ mother and brothers came to see
him, but they were not able to get near him
because of the crowd.
GILL, "Then came to him his mother and his brethren,.... It was when
Christ was preaching in an house at Capernaum, that Mary his mother, and some of
his near kinsmen with her, came from Nazareth to him: these brethren of his were
relations according to the flesh, either by Joseph, or his mother's side: who they
were, cannot be said with certainty: it may be they were Joses and Simon; for as for
James and Judas, they were among the twelve apostles, and with him; and these are
the four only persons that are mentioned by name, as his brethren, Mat_13:55
though there were others that were so called, who did not believe in him, Joh_7:5
and could not come at him for the press; the multitude of people that were
about him, who were so thick, that there was no coming near him, much less was
there an opportunity of speaking privately, with him. The Syriac version renders it,
"they could not speak unto him for the multitude".
HENRY, " What crowding there was after Christ. There was no coming near for the
throng of people that attended him, who, though they were crowded very so much,
would not be crowded out from his congregation. 2. Some of his nearest kindred
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96. were least solicitous to hear him preach. Instead of getting within, as they might
easily have done if they had come in time, desiring to hear him, they stood without,
desiring to see him; and, probably, out of a foolish fear, lest he should spend himself
with too much speaking, designing nothing but to interrupt him, and oblige him to
break off. 3. Jesus Christ would rather be busy at his work than conversing with his
friends. He would not leave his preaching, to speak with his mother and his brethren,
for it was his meat and drink to be so employed.
CALVIN, "Luke 8:19.And his mother and his brethren came to him. There is an
apparent discrepancy here between Luke and the other two Evangelists; for,
according to their arrangement of the narrative, they represent Christ’s mother
and cousins as having come, while he was discoursing about the unclean spirit,
while he refers to a different occasion, and mentions only the woman’s
exclamation, which we have just now explained. But we know that the
Evangelists were not very exact as to the order of dates, or even in detailing
minutely every thing that Christ did or said, so that the difficulty is soon
removed. Luke does not state at what precise time Christ’s mother came to him;
but what the other two Evangelists relate before the parable of the sower he
introduces after it. The account which he gives of the exclamation of the woman
from among the multitude bears some resemblance to this narrative; for
inconsiderate zeal may have led her to exalt to the highest pitch what she
imagined that Christ had unduly lowered.
All the three Evangelists agree in stating, that while Christ was discoursing in
the midst of a crowd of people, his mother and brethren came to him The reason
must have been either that they were anxious about him, or that they were
desirous of instruction; for it is not without some good reason that they endeavor
to approach him, and it is not probable that those who accompanied the holy
mother were unbelievers. Ambrose and Chrysostom accuse Mary of ambition,
but without any probability. What necessity is there for such a conjecture, when
the testimony of the Spirit everywhere bestows commendation on her
distinguished piety and modesty? The warmth of natural affection may have
carried them beyond the bounds of propriety: this I do not deny, but I have no
doubt that they were led by pious zeal to seek his society. Matthew relates that
the message respecting their arrival was brought by one individual: Mark and
Luke say that he was informed by many persons. But there is no inconsistency
here; for the message which his mother sent to call him would be communicated,
as usually happens, from one hand to another, till at length it reached him.
BENSON "Luke 8:19-21. Then came to him his mother, &c. — See the notes on
Matthew 12:46-50; and on Mark 3:31. My mother and my brethren are they
which hear the word of God and do it — In these words we have an important
branch of the character and the great dignity and happiness of the true disciples
of Christ. As they make conscience of embracing all proper opportunities of
hearing the word of God, so they take heed what and how they hear, as directed
in Luke 8:18; and endeavour to hear it in the manner and spirit explained and
inculcated in the last note. And their great honour and dignity Isaiah , 1 st, That
they are regarded and esteemed by the Lord Jesus as his nearest and dearest
relations; they are not only his subjects and his servants, but his brethren, his
spouse, his members. They bear his name and image, and share his nature. The
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97. consequence of which is, that the relation in which they stand to him shall
subsist, when all the relations of flesh and blood shall have ceased for ever. 2d,
They are unspeakably dear to him; he loves them above all other men, and it
should seem above all angels. He has their welfare infinitely at heart; in all
respects acts the part of a kinsman, in caring and providing for them: he
sympathizes with them in their infirmities and afflictions, and takes a share in
their joys and sorrows. 3d, He admits them into his presence, — to his table, and
the rich provisions of his house, — allows them the nearest access to, and
greatest intimacy and familiarity with himself. He converses and corresponds
freely with them, and even dwells among them. 4th, He is not ashamed of them,
although poor and mean. When he died, he left them rich legacies; and does not
forget them now he is in his kingdom; but defends, supports, directs, and
comforts them many ways; sends them many rich presents and donations; will
confess them as his friends and relations before all the principalities and powers
of the universe, and will have them all, at last, to live eternally with him. Now
from this near relation, in which those that hear the word of God, and do it,
stand to the Lord Jesus, and from the great regard he has for them, it is easy to
infer that all such should consider themselves as being nearly related to each
other, and therefore should be very dear to one another. Being the sons and
daughters of the Lord Almighty, 2 Corinthians 6:18; and the brethren and
sisters of his blessed Son, they are of course brethren and sisters to each other;
not only bearing the same common name of Christian, but partaking of the same
heavenly nature, and manifesting the same divine likeness, as the children of the
same family generally resemble each other. And as their relation to each other,
like that in which they stand to the Lord Jesus, shall subsist and be a firm bond
of union among them, when all the relations merely human, and all the ties of
nature, civil society, and worldly interest shall have ceased for ever; surely a
consideration of this ought to make them esteem and love each other with pure
hearts fervently, notwithstanding any little difference of opinion, or mode of
worship, or such like circumstance which may have place among them. And they
should show how dear they are to each other every way in their power; and in
particular by their delighting in each other’s company, and being free and
familiar with each other, and by cultivating a spirit of sympathy and fellow-
feeling with and toward one another; never being ashamed of each other,
however poor or despised by the world; but acknowledging, supporting, and
comforting one another, as children of the same family, and members of the
same body; and, above all, always endeavouring to keep the unity of the Spirit in
the bond of peace.
COFFMAN, "HIS MOTHER AND HIS BRETHREN
There is no need to suppose that this visit to Jesus by his mother and brethren
was due to any sinister purpose on their part. It is true that, at first, Jesus'
brothers did not fully believe in Christ (John 7:3); but, as Summers noted.
"There is nothing else in the Gospels to indicate her (Mary's) opposition to what
he was doing."[9] Nor is there anything to the contrary here. As Hobbs put it,
"In all likelihood they merely came to see Jesus and for no other reason."[10]
The great lesson uttered by Jesus on this occasion was to the effect that spiritual
97

98. kinship with the Lord through hearing and obeying him is far more desirable
than any fleshly relationship.
[9] Ibid., p. 95.
[10] Herschel H. Hobbs, op. cit., p. 140.
COKE, "Luke 8:19. Then came to him his mother— Our Lord's mother made
this visit probably with a design to carry him to Nazareth, where she might hope
that he would work miracles, and bless his countrymen with the benefits which
he so freely dispensed wherever he came. She seems to have succeeded in her
design; for not long after this he went away into his own country, as Matthew
informs us, Matthew 13:53. Or, if this supposition be not allowed, perhaps his
relations might come to him, from an apprehension that a continual fatigue of
preaching might hurt his health; and were therefore desirous of his resting
awhile, to refresh himself. Dr. Macknight is of opinion, that this was the second
time in which Mary shewed her anxiety for her Son; the account in St. Matthew
being introduced before the parable of the sower, and this in St. Luke after it.
BURKITT, "Two things are here observable, 1. The truth and verity of Christ's
human nature: he had affinity and consanguinity with men, persons near in
blood to him, by the mother's side, called here his kinsmen.
Observe, 2. That Christ's spiritual kindred were much dearer to him than his
natural.
Alliance by faith is more valued by Christ, than alliance by blood: to bear Christ
in the heart is greater honor than to carry him in the womb. Blessed be God, this
great and gracious privilege is not denied us even now.
Although we cannot see Christ, yet love him we may, his bodily presence cannot
be enjoyed by us, but his spiritual presence is not denied to us. Though Christ be
not ours in house, in arms, in affinity, and consanguinity, yet in heart, in faith, in
love, and service, he is or may be ours.
Verily spiritual regeneration brings men into a more honorable relation to Christ
than natural generation ever did. O how dear are obedient Christians to Christ!
He prefers them in esteem before those of his own flesh and blood. My brethren
are these which hear the word of God, and do it.
CONSTABLE, " The true family of Jesus 8:19-21 (cf. Matthew 12:46-50; Mark
3:31-35)
Apparently Luke moved this teaching from Jesus' earlier controversy with the
Pharisees over His authority to provide a conclusion for this section of teaching
(cf. Matthew 12:22-50; Mark 3:19-35). It continues the theme of the importance
of obedience that has been dominant in the preceding context.
Jesus was not dishonoring His human family members but honoring those who
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99. obey God. Some people feel close to God when they read the Bible, pray, hear a
certain type of music, contemplate nature, or sit in a great cathedral. However,
Jesus taught that the way to get close to God is to listen to and obey God's Word
(cf. Luke 6:46-49; James 1:22-23). Obedience brings the believer into intimate
relationship with Jesus. This saying would have helped Luke's original readers
understand that Jewish blood did not bring believers into closer relationship to
Jesus than Gentile blood did. Probably Luke omitted "and sister" (Luke 8:21),
which Matthew and Mark included, simply for brevity. His account of the
incident is the most concise of the Synoptics.
PETT, "Verses 19-36
3). Jesus is Revealed As The Messiah Who Has Come With Power (8:19-9:36).
In this third part of Section 3 Jesus is Revealed as the glorious Messiah Who has
come with power but will be involved in suffering and death (Luke 8:19 to Luke
9:36). It may be analysed as follows:
a He no longer owns responsibility to His own family who do not believe in Him,
and are on the outside (His own do not recognise Him) (Luke 8:19-21).
b He is revealed as the One Who is from above by quelling the storm, revealing
His power and authority over nature (Luke 8:22-25).
c He delivers the demoniac of a legion of demons, revealing His power and
authority over the spirit world, and His ability to deliver from legions (Luke
8:26-39).
d He raises the dead, revealing His power and authority over death (Luke
8:30-56).
c He sends out His power to preach and to heal through the twelve, giving them
power and authority over all demons, coming under threat from Herod (Luke
9:1-10).
b He is revealed as the One Who is from above by providing a miraculous
sacramental meal, revealing again His power over nature and His power to feed
men’s inner beings (Luke 9:11-17).
a He is confessed as Messiah by His followers, and revealed as such by being
transfigured before, them revealing Who His true Father is, but at the same time
He warns that He has come to suffer (Luke 9:18-36).
Note how in ‘a’ His natural family do not acknowledge Him while in the parallel
His spiritual family and His Father do. In ‘b’ He reveals His power over nature
so as to protect His own, in the parallel He reveals His power over nature so as to
feed His own. In neither case is it for His own benefit. It is for theirs. In ‘c’ He
delivers the demoniac from the tyranny of evil spirits, and in the parallel His
disciples go out to deliver people from the same tyranny. Central over all is that
He is the Giver of Life, and Lord over Death.
BI 19-21, "Then came to Him His mother and His brethren
Spiritual relationship to Christ
It is the higher kinship of the soul.
Christ did not set aside time relationships, but He opened up a far higher view, with
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100. which these were in analogy. Men know each other in various relationships; but very
few men know themselves. Very few men know one another; but in the degree in
which they do, they know each other at different points of the wide extension of man
and his relations. A man may know his parentage and his home. That is primary
knowledge, and very noble it is. He may know men by their co-operations and
partnerships in the affairs of life—that, and only that. He may know men by some
similar tastes and pursuits. Artists know artists; musicians know musicians; working
men know working men; inventors know inventors. There is a line of sympathy that
goes out from all these different points by which men interpret in other people
something that they have in themselves. It is a knowledge which consists simply in
the attempt to interpret in others something that we have felt in our own selves—to
liken ourselves to those around about us. So a man may know his fellow-men in
times of great excitement by partizan feeling, by party feeling, or by patriotism. The
real relationship, the truest, the highest, while it does not disdain these lower
relationships, regards them as external and transient. You may know men as parents,
and not know them at all. You may know men as business factors and be utterly
outside of them and ignorant of them. You may know men by tastes, by professions,
by pursuits, and yet not know them interiorly. You may know men as your
countrymen, and as faithful to law and order in times of great confusion; and yet that
is exterior knowledge. It is juxtaposition, for the most part. Interiorly, how little does
a man know his fellow-men until he has in himself the higher qualities, spiritual and
intellectual, and until he interprets the like qualities that are in those around about
him! Apply this to the relationship of men with Christ and with God. In the truest
and highest sense, not until men rise into those qualities which constitute God can
they be said to understand Him. We can understand Him when He thunders, because
we can thunder in a small way; we can understand Him when He speaks of Himself
as the Creator, because we are mechanicians in a certain way; when He sets His
palace in order in the heavens above, when He fills the earth with His glory, when the
firmament declares His glory and the earth His handiwork, we can understand all
that well enough, because we ourselves are creators, re-arrangers of physical qualities
and matter; and so we feel that we have an understanding of God; and we have. But
our great wish is that we could understand Him according to our senses all the way
through: “Why does He not speak to me? That is the way my children understand
me. I wish God would bring Himself down within the scope of my eyes. Why does He
not hear me? Why does He not come within the realm of my ear? Why does He not
come where I can lay my hand upon Him—thrust it into His side, indeed?” We are
always trying to come to a knowledge of God by bringing Him down to a level with
our condition; then we think that we should understand Him; but the disciples did
not. His brethren and His mother did not, and He was upon the line and level of their
physical condition. They were just as far from Him, and just as far from satisfaction
in regard to Him, as if they had never seen Him, or as if He had gone early from the
cradle to the grave. And to-day men are seeking to know God by ratiocination. They
are searching the origin of things, the germs of life, its unfoldings and its philosophy;
and all of them are playing round about this great problem of the universe: “Is there
a God? Where is He? Who is He? What is He?” The royal road to knowledge is
goodness. He that loves, we are told in explicit language, knows God, though He
cannot imagine the amplitude of such love. He that only knows the candle knows
what the sun is a little bit; but the candle does not give him any conception of the
magnitude and majesty and glory of the sun. He that loves here has one letter of the
alphabet, as it were, but not the whole literature and philosophy of the Divine nature.
This is the highway through which, and only through which, John declares that any
man can come to an understanding of God. God is love; love is His constituent
element, and no man can understand God that does not understand love. As no man
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101. can understand heroism except through the recipiency of, or sensibility to, heroism
in himself; as no man can understand good taste except through the foregoing feeling
of what is harmonious and beautiful; so it is in regard to the great discernments that
reveal God to us. (H. W. Beecher.)
The affinity of the faithful
As this voice came to Christ while He was labouring, so many such voices come to us
while we are labouring. One saith, Pleasure would speak with you; another saith,
Profit would speak with you; another saith, Ease would speak with you; another
saith, A deanery would speak with you; another saith, A bishopric would speak with
you; another saith, The court would speak with you. Here is the rule now; if you live
by it, then you are kin to Christ. As other kindreds go by birth and marriage, so this
kindred goeth by faith and obedience. Hearers are but half kin, as it were m a far
degree; but they which hear and do are called His mother, which is the nearest
kindred of all. Therefore if you have the deed, then are you kin indeed; there is no
promise made to hearers, nor to speakers, nor to readers; but all promises are made
to believers or to doers. Again, by this you may learn how to choose your friends. As
Christ counted none His kinsmen, but such as “hear the Word of God, and do it”; so
we should make none our familiars, but such as Christ counteth His kinsmen. Again,
you may see the difference between Christ and the world; Christ calleth the godly His
kinsmen, be they never so poor, and we scorn to call the poor our kinsmen, be they
never so honest; so proud is the servant above his Master. Again, by this you see how
Christ is to be loved; for when He calleth us His mother, He shows us the way to love
Him as a mother; for indeed He is the mother of His mother and His brethren too.
Again, by this, all vaunting and boasting of kindred is cut off. Glory not in that thou
hast a gentleman to thy father, glory not that thou hast a knight to thy brother, but
glory that thou hast a Lord to thy brother. Again, by this you may know whether you
be kin to Christ; as those priests were shut out of the temple which could not count
their genealogy from Aaron, so they shall be shut out of heaven that cannot reckon
their pedigree from Christ. Here are the arms now whereby you may show of what
house you came. Lastly, by this you may know the devil’s kinsmen, and therefore
Christ saith, “You are of your father the devil” (Joh_8:44), showingthat the devil and
the wicked are as near kin as Christ and the faithful. (H. Smith.)
The two families—the natural and the spiritual
From these words of the Lord Jesus I learn that, without repudiating the family
relations of earth, He institutes and proclaims the family relations of heaven. As a
faithful minister of the gospel said once to a despotic sovereign, “There are two kings
and two kingdoms in Scotland,” explaining how Church and State may live and thrive
on the same spot at the same time, giving and receiving help reciprocally, if each will
consent to confine itself to its own sphere and exercise only its own functions; so the
Scriptures intimate that two families pervade society, both having to a great extent
the same persons as members, yet without jealousy or collision, getting and giving
reciprocal support. Both families are of God. He has planned and constituted them.
To Him they owe their origin, and from Him they receive their laws. A place has been
assigned to the one in creation; to the other in redemption. The one is the grand
Institute of Nature; the other the grand Institute of Grace. Both are good, each as far
as it goes; but the second is deeper, longer, broader, higher than the first. The first is
the family for time; the second is the family for eternity.
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102. I. CHRIST IS THE GOSPEL PERMITS THE NATURAL FAMILY, IN ALL ITS
INTEGRITY, TO REMAIN UNDISTURBED. Jesus was Himself the member of a
family. He received the benefits of that position, and fulfilled its duties. Honour all
the pure affections of human nature, for they thrill in the Saviour’s breast; loathe all
the sins that stain it, for they crucified the Son of God. If you examine the natural
affections and instincts of living creatures, you will find that one principle lies like s
measuring rod along the whole—utility. These affections are inserted, and inserted
such as they are, in the constitution of the creature, because of their usefulness. They
are the instruments whereby the Maker works out His own design. Some living
creatures, as fishes and certain species of birds, have no perceptible filial or parental
affections at all. In their case the instinct is not needed, and therefore is not found. In
others, including all the higher grades of the brute creation, the parental affection is
developed in great intensity for a short period, and then altogether ceases. A mother
that would have shed her blood for her offspring a month ago, when it was feeble,
does not know it to-day, at least does not acknowledge it in the herd. The instinct,
having served its purpose, is not left dangling after its work is done. Relative
affections in human kind expatiate on a wider field, and are more enduring. Here we
enter a region in which these affections find room to range; they become,
accordingly, manifold and strong. The roots go deeper down in the deeper, richer
soil. A short-lived maternal love would not serve the purpose here; and therefore a
mother’s love in this region is not short-lived. Christ was a perfect man. He was not
only perfectly holy, but completely human. He took all our nature without its defects
and defilements. He experienced filial and fraternal love. He loved His mother and
His brethren with the true affection of a son and a brother. No disciple of Christ is
permitted to break the bonds of kindred, and abjure the affections of consanguinity,
on the plea of his Master’s example or command. Superstition has always shown a
tendency to exalt the spiritual relations by crushing the natural; it would build up,
according to its own false conception, the family of God on the ruins of the family of
man. God did not built up the family in order to pull it down again. As the ordinances
of the earlier dispensation were a shadow, and so a prediction, of better things to
come in Christ, the natural family is a type, and so a promise, of the spiritual and
heavenly.
II. CHRIST IN THE GOSPEL ESTABLISHES, ON THE SAME SPHERE, A NEW
SPIRITUAL FAMILY. If any man be in Christ he is a new creature; in the new
creature a multitude of new affections spring and flow, but being on a higher level,
they never run foul of the affections that expatiate on the lower sphere of temporal
things. Mind, conscience, immortality, have been imparted to man, and these
faculties have free scope for action; but those operations of the higher nature do not
in any measure impede the inhalation of air, the circulation of the blood, or any of
the other processes which belong to us in common with inferior creatures. Now, as
mind, acting in another sphere, comes not into collision with the functions of the
body, so the new spiritual affections, which belong to us as Christians, do not
interfere with the original affections which belong to us as men. There is a process in
agriculture which presents an interesting parallel to the simultaneous and
commingling growth of relations for time and relations for eternity in human hearts.
A field is closely occupied all over with a growing crop which will soon reach
maturity, and will be reaped in this season’s harvest. The owner intends that another
crop, totally different in kind, shall possess the ground in the following year; but he
does not wait till the grain now growing has been reaped—he goes into the field and
sows the seed of the new while the old is still growing and green. In some cases a
method is adopted which is, from our present point of view, still more suggestive: the
seed which shall complete its functions within the present season, and the seed
which, springing this year, shall bear its fruit upwards, are mixed together in the
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103. same vessel and scattered together on the same ground. Nor does the one lie
dormant for a season while the other monopolizes the soil; both spring up at the
same, or nearly the same time. The plant for the future germinates at once, but it
does not reach maturity till the following year; the plant intended for the present
season—the wheat or the barley—grows rapidly and ripens ere the winter come.
Lowly, meekly at the roots of the waving grain springs the plant of the future; it
passes through its earlier stages while the tall stalks of the wheat are towering over
its head. It springs although, the grain is growing on the same spot, and springs
better because the grain is growing there. The vigorous growth of another species all
around it shelters its feeble infancy; and after the winter has passed, in another
season, it starts afresh and comes forth in its own matured strength. Thus the
affections and relations that belong to the future spring and grow under the shadow
of the affections and relations that belong to the present. Those stars that studded
the dark blue canopy of the sky were lovely; often through the weary night did the
lone watcher lift his eyes and look upon them. They seemed to him a sort of
company, and while he gazed on the bright glancing throng he felt himself for the
moment somewhat less lonely. Yet you hear no complaint from that watcher’s lips
when those stars disappear; for the cause of their disappearance is the break of day.
Either the many fond individual companionships which cheer disciples in the night
of their pilgrimage will remain with them, as bright particular stars in the day of
eternity, or they will fade away before its dawning; if they remain, their company in
holiness will be a thousand fold more sweet; if they disappear, it will not be that
those joys have grown more dim, but that we do not observe them in the light of a
more glorious day. Two practical lessons, one in the form of a warning, and the other
in the form of an encouragement, depend from the subject visibly, and claim a notice
at the close.
1. Reverting again, for a moment, to the analogy of seed for the future sown and
springing under the shade of a crop that is growing for the present season, we
may gather from nature a caution which is needful and profitable in the
department of grace. When this season’s crop, amidst which next season’s seed
was sown in spring, has been cut in harvest and carried home, I have seen the
field in whole or in part destitute of the young plants which ought at that time to
have covered its surface, the hope of future years. Sometimes after this season’s
harvest is reaped, no living plant remains in the ground. As you walk over it at the
approach of winter, you see rotting stubble, the decaying remnants of one
harvest, but no young plants, the promise of another year. Why? Because the first
crop has grown too rank in its robust maturity, and overlaid the second in its
tender youth. The principle of this lesson applies to the business of life as well as
the reciprocal affections of kindred. Beware! Open your hearts and take the
warning in. Have you hope for pardon and eternal life in the son of God, the
Saviour? Then bear in mind that, under the shade of your city-traffic and your
home-joys, a tender plant is growing, native of a softer clime—a plant whose
growth is your life, whose decay your ruin, in the great day; a plant that needs
indeed the shelter of honest industry and pure family affections, but dies outright
under the choking weight of their overgrowth; and see to it that the profits and
pleasures of time do not, by their excess, kill the hope for eternity. What is a man
profited although he gain the whole world, if he lose his own soul?
2. It is ever true, according to the symbolic prophecy of the Apocalypse, that the
earth helps the woman—that the occupations and affinities and friendships of
this life may and do cherish the growth of grace in the soul. (W. Arnot.)
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104. On rightly seeking the Saviour
I. THEY DESIRED TO SEE CHRIST. This their desire might proceed—
1. From a proud and vainglorious principle, from which the best of men are not
entirely free. They might want to make it known that they were related to Christ,
a person followed and talked of, who preached such heavenly doctrines, and
performed such astonishing miracles.
2. From an undue, and, indeed, mercenary regard to the health of Christ’s body
and safety of His person.
3. From natural love, without any other design but to please themselves with the
company and conversation of one with whom they were so nearly connected, and
for whom they had so great regard. Religion is no enemy to natural affection.
4. There might also be a mixture of spiritual affection. Yet, though the principle
might be good, their conduct was reprovable, the application being unseasonable;
and the check that Christ gave them should teach us, that no intrusion or
solicitation should draw us from the work of the Lord.
II. THOSE WHO DESIRE TO SEE CHRIST DO NOT ALWAYS TAKE RIGHT
METHODS TO OBTAIN THEIR END.
1. Some, through an improper humility or servile dread, keep at a distance from
Christ, even when they have earnest desires to see Him, which desires will never
be answered without nearer approaches to Him.
2. Others seek Christ in duties and ordinances, in the streets and broadways,
when they ought to see Him in their own closets. They seek Him abroad, but not
at home, whereas the kingdom of Christ is within us, and where should the King
be but in His kingdom?
3. Others, again, seek Christ out of the Church, who ought to seek Him in it. They
“stand without.” Let them come in, and seek Christ where He is to be found. (B.
Beddome, M. A.)
The Lord’s answer respecting His mother and brethren
On these words of our Lord we may remark—
1. That they are not intended to cast a slur on His mother and brethren, or to
undervalue the duties men owe to their relations.
2. That we must not allow our regard to our relations to interfere with our duty to
God.
3. The sinfulness and folly of all superstitions regard to the Virgin Mary.
4. Nothing but personal obedience and faith can avail for safety.
5. The great love Jesus bears to His true disciples, and the high honour He
bestows on them. (James Foote, M. A.)
Divine and human relationship
A little sad, wasn’t it? that His mother and brethren were not sitting about Him. For,
as another evangelist says, “He looked round on those that were about Him.” His
disciples, who were learning of Him, were nearest to Him naturally, and His mother
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105. and His brethren were outside. It is a sad thing for any of us to be called by His name,
and not know Him. It is the business of our human being to know Christ, and
nothing else is our business. You observe Christ is always talking about His Father in
heaven. You would think He knew nothing else. Did He, then, repudiate the earthly
mother, and the earthly brother and sister? No verily. But it is a profound, absolute
fact that our relation to God is infinitely nearer than any relation by nature. (George
Macdonald.)
The true relatives of Christ
Kinship with Christ is not a matter of genealogy or of Church position, or the men
around Him would have had it; not of birth, nor of the will of the flesh, nor of the will
of man. Kindred with Christ is a matter of nature, and nature can never be tested but
by action. If a man is a partaker of the Divine nature that will show itself, and the will
that will rule him will no longer be his own, but the will of his Father who is in
heaven. (W. Arthur, M. A.)
Divine relationships
We have here two things, a character and a blessing,
I. THE CHARACTER. “These which hear the Word of God and do it.”
II. THE BLESSING. “The same are my brother and sister and mother.” (Dean
Vaughan.)
Spiritual relationship
(An Epiphany Sermon):—Successive steps in Christ’s revelation of Himself.
1. At twelve years’ old, though He must be about His Father’s business, yet He
remained subject for the present.
2. At marriage-festival—“Woman, what have I to do with thee?” a clearer
Epiphany, and yet “Mine hour is not yet come.”
3. His friends, His mother, seek Him. He utters words which show that in the
higher spiritual relationship claimed for His disciples there is no room for sex;
the tie of brotherhood and motherhood a faint type only of the close communion
between the redeemed and the Redeemer.
4. At last, dying, He commends His mother to the disciple, “Behold thy mother,”
as if to show that the human relationship had ceased for Himself and her. Natural
relationships are swallowed up, the spiritual eclipsing them. Results of
acknowledging this fact.
I. DISCOMFORT.
II. CONSOLATION.
III. PRACTICAL EFFECT ON OUR LIVES, viz., our future relationship will be
decided not by our present earthly ones, but by our birth of God. (O. Warren, M. A.)
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106. Christ and kinship with Him
I. THE SPIRITUALITY OF CHRIST’S MISSION AND HIS ABSORPTION IN IT.
Affections, even the purest, must be sacrificed when they intrenched upon His liberty
to do what He had come into the world to do. “To this end was I born, and for this
cause came I into the world, that I should bear witness unto the truth.” Think of the
loneliness of Christ. While holding intercourse with His friends at Bethany, or
surrounded by His disciples, or pressed upon by the crowd, He was yet alone, always
alone—alone in His knowledge of the full meaning of His life’s work, alone in the
endurance of His bitterest pain, alone in the constancy and grandeur of His unfailing
purpose.
II. THE LARGE-HEARTEDNESS OF CHRIST. He had two great lessons to teach
men—The Fatherhood of God, and the common brotherhood of man How much
larger our hearts would be, how much more generous our sympathies, if we shared
more largely His Spirit of universal love.
III. THE NATURE OF KINSHIP WITH HIM. We all hear, and we all may do the
Word of God. We have, then, set before us in the text a privilege in which we all may
share—a sacred relationship with Christ into which we all may enter. Application:
1. Is there anywhere any poor man sorely tried, buffeted by circumstances, self-
despising and despised of others, but who desires with all his heart to do the will
of God. Rise up, and be of good courage, for thou art Christ’s brother.
2. Thou art perhaps a widow left alone and poor to struggle with the world; or a
mother with the anxious care of a family upon thy shoulders; or a daughter whose
life is passing away in some joyless home, and in devotion to an invalid parent
whose petulance is thy daily cross. Be patient, and struggle on. Bear the cross,
and do the duty, because it is God’s will. And remember for thine encouragement
in every hour of trial that thou art Christ’s sister.
3. And O, aged mother’s heart, bereft of thy children, and refusing to be
comforted because they are not, think that the Lord of life and glory condescends
to call Himself thy son. He will be the comfort and stay of thy declining days, the
prop of thy feebleness, the companion of thy loneliness. (J. R. Bailey.)
The household of faith
I. THE CONNECTION WHICH IS HERE PROCLAIMED.
1. In regard to the connection, the first point is as to the parties between whom it
subsists. On the one side, we have a personage of inconceivable greatness and
power. Is it some glorious angel whom God made as a specimen of what the
Creator can do? No. It is one who is above the angels, and concerning whom it is
written, “Let all the angels of God worship Him.” This is one to whom it can be
said, “Thy throne, O God, is for ever and ever.” It is the eternal Son, the heir and
Lord of all. It is Jehovah Himself, God manifest in the flesh! On the other hand,
we have a portion of the human family. We have a company of dependent and
powerless beings, whose breath is in their nostrils, and who have nothing of their
own. Between Him, so great, and them, so mean, there is now the affinity
mentioned in the text. He, the blessed and only Potentate, discovers and
recognizes in them His brother, His sister, His mother!
2. The next point we shall inquire into is the nature of the connection.
(1) It is a close connection. There are many relations which belong to the
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107. constitution of human society. There are, for example, the relations of
magistrate and subjects, master and servants, teacher and pupils, and so on.
But the closest relation of all is the family relation. The family relation is
fraught with intimacies which are known to no other. This is the relation
which is declared in the text between Christ and His people. Christ and His
people are embraced in the same family circle, the word being taken in its
most limited acceptation. They are not remotely allied to Him. They are His
nearest kindred. They are His brother, His sister, His mother. No tie of blood
can be closer than that by which He and they are connected.
(2) It is an endearing connection. Love wells out of it—reciprocal love. We
see, then, that between Jesus and His followers there is a connection which is
fitted to give rise to love—which is fitted, we may say, to give rise to it in no
ordinary degree, and to produce a most peculiar and devoted attachment.
(3) It is a connection that cannot be transferred. We are familiar with
connections whose transference is easy, and is constantly taking place. There
is the connection between master and servant. The master may be changed;
and so may be the servant. There is the connection between bosom friends.
He who is my friend now may become my foe in a little while, and I may get
another friend in his room. Although I may change my friend, I cannot
change my mother. Although I may change my servant, I cannot change my
son. The connection between Christ and His people, then, is fixed. He cannot
be supplanted in His relation to them, nor they in their relation to Him.
(4) It is a connection that cannot be destroyed. Recent occurrences in the
history of the world have strikingly shown that the connection between a
sovereign and his subjects is perishable, and may be suddenly dissolved. But,
happen what may, brother and sister will continue to be brother and sister,
and a man’s mother is his mother as long as she lives. Neither accidents nor
efforts can sever the family tie. Death, indeed, may come, and, in one sense,
put an end to it. But even death cannot prevail against the bond by which
Christ and His disciples are united. He liveth for evermore, and so do they.
3. Our third point is the advantage with which the connection is fraught to
Christ’s people. The Lord is laid under obligations by it, which will redound to
their benefit. A brother, a sister, a mother, have peculiar claims, which no
relative, with a conscience and a heart, will disregard.
(1) Is the disciple a brother? He has a claim upon the Saviour as such. One of
the most emphatic declarations of Scripture tells of “a Friend that sticketh
closer than a brother.” When a man is in straits of any kind, who so likely as
his brother to relieve him, if that brother be able? Now, then, let the Christian
rejoice that he is the brother of the Lord. Let him remember it in trouble, and
let him not be cast down. The Lord Himself remembers it, and says to him,
“Call upon Me in the day of trouble, and I will deliver thee.”
(2) Does Christ declare that the disciple is His sister? A sister has claims even
stronger than a brother. A sister is weak, and needs a guardian, and an arm to
lean upon. A sister is timid, and needs a companion who has boldness and
decision, that he may lead her forth, take her through the crowd, and
encourage her by the way. A sister needs a prompt and powerful champion,
that she may be defended from insult, and that her purity and honour may be
cared for. And a sister turns to her kind and manly brother as the guardian,
the bold companion, and the prompt and powerful champion that she needs.
When Christ says that His disciple is His sister, He gives His people to
understand that He is all this to them. And O how He cherishes and tends
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108. them!
(3) Christ says that His disciple is His mother. This also has great
significance. It speaks to us of a son who devotes the vigorous labour of his
prime to win a subsistence for his mother, and to make for her a comfortable
and happy home.
4. A fourth point is the formation of the tie between Christ and His people. How
is it constituted? How, then, is the rank of His mother and His brethren
acquired? The question is answered in the following verse—“Whosoever shall do
the will of My Father which is in heaven, the same is My brother, and sister, and
mother.” It is as much as to say to us all, “Do the will of My father in heaven, and
ye shall become very dear to Me; ye shall acquire the strong claims of the closest
relationship.” But what must we understand by the will of His Father? We have
His own definition of the will of His Father, when He says, “This is the work of
God, that ye believe on Him whom He hath sent.” After Christ’s ascension, the
Apostle John announced the will of the Father, saying, “ This is His
commandment, that we should believe on the name of His Son Jesus Christ.” And
is this the way to become members of the family of Jesus? Is this the way to do, if
we wish to be the brother, and sister, and mother of the Lord? This is the way. He
comes to us in the Father’s name, with gracious proposals, as the sinner’s Friend.
Let us bid Him welcome; let us accept His offers; let us yield to His love. So shall
we be His: and He shall be ours. “To as many as receive Him, to them gives He
power to become the sons of God, even to them that believe in His name.” It is by
faith that we enter the family of Jesus.
5. Our last point is the evidence of the tie. For this we go again to the same
verse:—“Whosoever shall do the will of My Father which is in heaven, the same is
My brother, and sister, and mother.” That which creates the tie, also manifests it.
Take notice, says our Lord, take notice of the person that does My Father’s will,
and believes in Me; take notice of My follower, My disciple! The same is My
brother, and sister, and mother. There is a family likeness between Christ and His
people. The doing of the Father’s will is a family characteristic. It is a feature by
which a member of the Church of the first-born may be infallibly discovered.
Christ, the chief, the great Brother of the household, is the image of the Father.
And of all the members of the blessed household it can be said that, “beholding as
in a glass the glory of the Lord, they are changed into the same image, from glory
to glory, even as by the Spirit of the Lord.” One remark we must add here, lest the
mother and the brethren of Jesus be discouraged. It is not our doctrine, it is not
the doctrine of Scripture, or of the text, that those only who attain to a perfect
fulfilment of the Will of the Father can claim to be the kindred of the Lord. His
meaning was, and the true doctrine is, that his brother, and sister, and mother,
are they who have entered the school, who are learning the lesson, and have
begun to practise the duty, of obedience to the will of the Father.
II. The second branch of our subject relates to THE DELIGHT WHICH JESUS HAS
IN THIS CONNECTION. The text is expressive of feelings of complacency and
satisfaction. It was a burst of affection, the utterance of a loving and joyful heart,
when He exclaimed, “Behold My mother and My brethren.” To illustrate the delight
which Jesus has in the affinity between Him and His people, it may be well to show
what is His behavour towards them.
1. He visits them. It happens sometimes in a family of humble rank, that one of
the members rises far above the rest in point of circumstances and position. And
it happens also, sometimes, in such cases, that the great and wealthy member of
the family forgets his poor kinsmen, and seldom or never goes to see them. But
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109. Christ does not forget His people. He came and saw them often during the old
dispensation. He has never been long away from them. One visit, most notable
for the wonders of love it exhibited, was His advent in the flesh. It had been
described beforehand, but the half was not told. “The Word was made flesh, and
dwelt among us, and we beheld His glory.” When He was departing, He said, “I
will see you again.” The family of Jesus, like other families, has its meetings; the
members often assemble; and now and then, at stated periods, they hold high
festival together. On such occasions He, the exalted Brother to whom all look up,
is never away. Absentees there may be, but He is not one of them; His place is
never empty. Are they in darkness? He visits them and gives them light.
2. He sends gifts to them. He, the Brother of great possessions, sends gifts to His
lowly kindred. All power is His, both in heaven and in earth. Do they need gold?
He sends them gold, tried in the fire. Do they need raiment? He furnishes them
with white raiment, that they may be clothed—robes of righteousness, garments
of salvation. Do they need meat anddrink? He gives them bread of life, wine and
milk, honey out of the rock.
We have spoken of their family feasts, but these would be feasts of emptiness, were it
not for His bounty. What shall we say more? To express everything in a word, He
sends them the Holy Spirit. That heavenly gift is completely subject to His
administration.
3. He dwells among them. It is customary for the members of a family to dwell
together. They group with each other in the same abode. It may seem strange to
say that Christ dwells with His friends, after we have said that He visits them. But
both are true. In this case there is no real inconsistency. Just before His
ascension He declared to His disciples, “Lo, I am with you alway, even to the end
of the world.” I am going away, yet will I never be absent. “In Salem is His
tabernacle, and His dwelling-place in Zion.”
4. He acknowledges them. “Behold My mother and My brethren.” Behold these
fishermen, these peasants, these obscure Galileans, who receive My doctrine.
These are My relatives; see, this is the family to which I belong. And was not that
a signal acknowledgment of kinsmanship that He gave in the case of the three
children, when, before Nebuchadnezzar, and his princes and captains, and the
vast Babylonian concourse, He walked in the midst of the furnace along with
them? He promised that He would confess His brethren before His Father and
before His holy angels. He is confessing them now in His continual intercession
at God’s right hand. (A. Gray.)
20 Someone told him, “Your mother and
brothers are standing outside, wanting to see
you.”
GILL, "And it was told him by certain, which said,.... The phrase, "which
said", is omitted in the Vulgate Latin version, and in Beza's most ancient copy. The
109

110. Syriac, Arabic, and Ethiopic versions only read, "and they said unto him"; and the
Persic version renders it, "a certain person said"; some one person, as in Mat_12:47
thy mother, and thy brethren, stand without, desiring to see thee; and to
speak with thee, as in Mat_12:47. See Gill on Mat_12:47.
21 He replied, “My mother and brothers are
those who hear God’s word and put it into
practice.”
GILL, "And he answered and said unto them,.... Not to his mother and
brethren, but to those that told him of them, who either designed to reproach him
with them, by reason of the meanness of them, or to interrupt him in his work:
my mother and my brethren are these; pointing to his disciples:
which hear the word of God; which he had been preaching, and was meant by
the seed in the preceding parable:
and do it; behave in their lives and conversations agreeably to it; and observe the
precepts and ordinances in it; elsewhere called the will of God his Father; See Gill on
Mat_12:49. See Gill on Mat_12:50.
HENRY, " Christ is pleased to own those as his nearest and dearest relations that
hear the word of God and do it; they are to him more than his mother and brethren.
PETT, "So He replied that the ones who had a right to His attention now were
not His earthly family, but His ‘heavenly’ family, those who heard the word of
God and did it, those who responded to Him as Messiah. This undoubtedly
included those mentioned in Luke 8:1-3. Now that He had begun His ministry
family ties were broken. All His efforts must now be concentrated on His future
task with no outside interference. The indication was that now if they were to
have a part in Him they too must become followers.
And from this point on up to the end of this part Luke turns the attention in
the proclamation of the Kingly Rule of God towards an emphasis on the
Messiahship of Jesus, as symbolically rejected by Israel, but revealed to those
who are chosen. As such The Kingly Rule of God though His Messiah is revealed
by His power over nature, His power over evil spirits, His power to remove
uncleanness, His power over death, and His revealed right to establish and feed a
new community, a new Israel. And yet in contrast we are also warned that it was
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111. to be a Messiahship of suffering.
Jesus Calms the Storm
22 One day Jesus said to his disciples, “Let us go
over to the other side of the lake.” So they got
into a boat and set out.
GILL, "Now it came to pass on a certain day,.... The same day at even, as Mark
says, Mar_4:35 in which he delivered the parables of the sower, and of the seed cast
into the ground, and of the grain of mustard seed:
that he went into a ship with his disciples; they following him into it, Mat_
8:23
and he said unto them, let us go over unto the other side of the lake; of
Gennesaret, or sea of Galilee:
and they launched forth; into the sea; they set sail, and proceeded: this clause is
omitted in the Syriac and Persic versions.
HENRY, "We have here two illustrious proofs of the power of our Lord Jesus
which we had before - his power over the winds, and his power over the devils. See
Mk. 4 and 5.
I. His power over the winds, those powers of the air that are so much a terror to
men, especially upon sea, and occasion the death of such multitudes. Observe,
1. Christ ordered his disciples to put to sea, that he might show his glory upon the
water, in stilling the waves, and might do an act of kindness to a poor possessed man
on the other side the water: He went into a ship with his disciples, Luk_8:22. They
that observe Christ's orders may assure themselves of his presence. If Christ sends
his disciples, he goes with them. And those may safely and boldly venture any where
that have Christ accompanying them. He said, Let us go over unto the other side; for
he had a piece of good work to do there. He might have gone by land, a little way
about; but he chose to go by water, that he might show his wonders in the deep.
JAMISON, "Luk_8:22-25. Jesus crossing the lake, stills the storm.
(See on Mat_8:23-27, and see on Mar_4:35-41).
BENSON, "Luke 8:22-25. It came to pass on a certain day — According to
Mark, the same day, when the evening was come; he went into a ship with his
disciples — With a view to cross the lake. And they launched forth — Attended
by a number of other little boats, which were full of people, Mark 4:36. But as
111

112. they sailed, he fell asleep — In the stern of the vessel, fatigued with the work of
the day. And there came down a storm, &c. — The weather suddenly changed,
and a storm came on, which threatened to sink them to the bottom. The tempest
increased the horrors of the night; the sky lowered; the wind roared, the sea and
clouds were driven with the fury of the storm. Now they were tossed up to the
top of the billows, then sunk down to the bottom of the deep, buried among the
waves. The disciples exerted their utmost skill in managing their vessel, but to no
purpose; the waves, breaking in, filled her so that she began to sink. Being now
on the very brink of perishing, and ready to give themselves up for lost, they ran
to Jesus, crying out, Master, master, we perish. Then he arose and rebuked the
wind — Which instantly became silent; and the raging of the water — The huge
waves of which sunk down on every side in a moment. And there was a calm —
The sea was perfectly still around them, and not a breath of wind moved, nor
was the least sound heard, except from the oars and sails of the boats which
composed this little fleet. And he said unto them, Where is your faith? — In
Mark it is, How is it that ye have no faith? As if he had said, After having seen
me perform so many miracles, it is extremely culpable in you to be thus
overcome with fear. Did you doubt my power to protect you? When they first
awoke him, and before he had stilled the storm, he said, Why are ye fearful, O ye
of little faith? but their confusion and dismay, it seems, prevented their deriving
any benefit from the rebuke: he therefore now repeats it, when the storm was
over, and they had leisure to attend to it: and doubtless it contributed to make
them more sensible of the evil of their fear. And they being afraid, wondered,
&c. — When by the continuance of the calm they found what a great miracle was
wrought, they were inexpressibly amazed, and their amazement was mixed with
fear, because he had rebuked them so sharply. See this miracle more fully
elucidated, on Matthew 8:23-27; and Mark 4:35-41.
COFFMAN, "STILLING THE TEMPEST
The purpose of the Gospel authors in relating this wonder is apparent from the
manner in which they closed the narrative (see also Matthew 8:27; Mark 4:41). It
was their purpose to demonstrate the ground upon which the holy apostles
hailed Jesus as a supernatural person.
The parallel accounts add significant information to what is written here.
Matthew placed some of the words attributed to Jesus BEFORE he rebuked the
winds and waves, indicating that a great deal more might have been said by both
Christ and the apostles, in addition to the few key words given here. Mark
indicated clearly that there were a number of other boats which attempted the
late crossing to the east shore, thus providing additional witnesses to this
wonder, and also stressing the fact that the Lord here saved not only the apostles
but a great many other people as well.
This miracle proved the authority of Jesus over the forces of nature; and, for
Christians who believe that Jesus of Nazareth was (is) the incarnation of
Almighty God himself, the attempts to rationalize it are far more unbelievable
than the wonder itself.
112

113. Rebuked the wind ... This action on Jesus' part showed that in at least some
natural disorders Satan must be recognized as able to work in such things. As
Geldenhuys said:
He actually rebuked the powers of Satan which at that moment were active in
the elements. The earth "and the fullness thereof" belong to the Lord, and he
guides the courses of wind and weather. But nevertheless, God sometimes
permits the evil one to exercise power over the forces of nature within certain
limits.[11]
Trench and many others have pointed out the same thing. See parallel passages
in Mark and Matthew with their comments in this series of commentaries.
Where is thy faith ...? Of course, a composite of the three Gospel accounts shows
the following words were spoken by Jesus:
"Why are you afraid; O men of little faith" (Matthew 8:26). "Why are you
afraid; have you no faith?" (Mark 4:40). "Where is your faith?" (Luke 8:25).
All of the clucking over which Gospel author correctly quoted what Jesus said is
laughable. Of course, he said all of these things, a total of some twenty-one
words; and even these must be viewed as a most abbreviated report of all that
occurred and all that was said during the savage onset of the storm that
threatened the lives of the sacred group.
Master, master, we perish ... Exactly the same is true here. Each of the Gospels
gives a different word in reporting the address to Jesus by the apostles. Matthew,
Mark and Luke have "Lord," "Teacher" and "Master," respectively; but what
is so strange about twelve terribly frightened men in the emergency of a violent
storm using different words of address in their spontaneous and disorganized
cries for help? And what is so strange that some would have remembered and
reported one term, and another a different term? There is plenty of evidence that
the apostles freely used all three of these terms of address to Jesus. It is only an
ignorant, captious question which suggests that one, and only one, of these
words, was addressed to Jesus on such an occasion as this.
But why did Jesus rebuke the apostles for lack of faith? In their fear of death
they failed to demonstrate confidence that Christ was fully able to take care of
them. It was impossible for that ship with the Redeemer of the world on board to
founder, no matter what happened; and the Lord's followers today need to take
account of a similar truth.
It is equally impossible for the church of Christ, the body of which he himself is
the Head and Preserver, ever to be destroyed, notwithstanding all the forces of
hell that continually assail it.[12]
Let the holy church make sure that Christ the true Head is aboard; and if so, no
matter what storms may rage against it the institution and all on board are
assured of safety.
Before leaving the account of this miracle, it should again be observed that a
composite of all that is written in the New Testament is the only source of fully
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114. understanding what happened. Jesus himself thus used the sacred Scriptures;
for it will be remembered that during his temptation in the wilderness, Satan
quoted certain Scriptures; but Jesus said, "Again it is written" (Matthew 4:1-4).
This set the pattern for all who would truly interpret the Holy Scriptures.
Unlearned preachers were once criticized for their reliance upon isolated texts;
but Satan has achieved a breakthrough by his instigating exactly the same
method among the disbelieving scholars of certain intellectual communities who
have been duped into using a "proof Gospel" (Mark); and their conclusions
based upon such a monstrous error are just as unscientific and unreliable as the
postulations of some unlettered frontier preacher with his proof text. "Man shall
not live by bread alone, but by every word that proceedeth out of the mouth of
God" (Matthew 4:4).
[11] Norval Geldenhuys, Commentary on the Gospel of Luke (Grand Rapids,
Michigan: William B. Eerdmans Publishing Company, 1951), p. 252.
[12] Ibid.
BURKITT, "Here observe, 1. Our Saviour and his disciples no sooner put forth
to sea, but difficulties attend them, and danger overtakes them; a tempest arose,
and that ship was covered with waves that Christ himself was in with his
disciples.
Learn hence, that the presence of Christ itself does not exempt his disciples and
followers from trouble and danger. Here was a great tempest about the disciples'
ears, though Christ himself was in their company.
Observe, 2. The posture our Saviour was in when this tempest arose: being
wearied with the labors of the day, he was laid down to sleep; thereby showing
himself to be truly and really man; and that he not only took upon him the
human nature, but the infirmities of that nature also; he was subject to pain and
weariness, to hunger and thirst.
Observe, 3. The disciples' application made to Christ: they awoke him with a sad
outcry, Master, master, we perish; here was faith mixed with human frailty.
They believed that he could save them, but being asleep, they concluded he must
be awaken before he could save them; whereas, though his human nature was
asleep, yet his divine nature neither slumbered nor slept.
Learn hence, that the prevalency of fear in a time of great and imminent danger,
though it may evidence weakness of faith, yet it is no evidence of a total want of
faith; in the midst of the disciples' fear, they believed Christ's power and ability
to save them: Master, save us, we perish.
Observe, 4. A double rebuke given by our Saviour, 1. To the winds. 2. To the
fears of his disciples.
Christ rebuked the winds, and instantly they were calm: when the sea was as
furious as a mad-man, Christ with a single word calms it.
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115. Learn thence, that the most raging winds and outrageous seas, cannot stand
before the rebukes of Christ; Christ as God lays a law upon the most lawless
creatures, even when they seem to act most lawlessly.
Observe farther, Christ rebukes his disciples' fears, and their want of faith: Why
are ye fearfull? Where is your faith? No sooner was the storm up, but their fears
were up, and their faith was down. They forgot that the lord-high-admiral of the
ocean was now on board their ship, and were as much overset with their
boisterous passions, as the ship was with tempestous winds; and accordingly,
Christ rebukes the tempest within, before he calms the storm without; first he
quickens their faith, then he quiets the seas.
Note from hence, that great faith in the habit may appear but little in act and
exercise. The disciples' faith, in forsaking all and following Christ, was great
faith; but in this present act their faith was weak through the prevalency of their
fears.
Oh the imperfect composition of the best of saints! Faith and fear will take their
turns, and act their several parts while we are here: before long our fears will be
vanquished, and our faith swallowed up in vision, our hopes in fruition. Then
shall we obey with vigor, praise with cheerfulness, love without measure, fear
without torment, trust without despondency. Lord, strengthen our faith in the
belief of this desirable happiness, and set our souls a longing for the full fruition
and final enjoyment of it.
CONSTABLE, "Verse 22-23
Evidently Jesus mentioned crossing the lake to His disciples before and after He
entered the boat (cf. Matthew 8:18; Mark 4:35). Jesus' command to cross
constituted a guarantee that they would arrive safely. The other side was the east
side (cf. Luke 8:26). Luke introduced the fact that Jesus fell asleep before he
mentioned the storm breaking, perhaps to heighten the contrast between Jesus'
peaceful condition and the storm. He stressed the severity of the storm by
mentioning the wind three times (Luke 8:23-25) as well as by describing it.
1. The stilling of a storm 8:22-25 (cf. Matthew 8:18, 23-27; Mark 4:35-41)
This story pictures Jesus in complete control of Himself and His environment. Its
climax is not the stilling of the storm but the disciples' question about Jesus'
identity (Luke 8:25). This is the first miracle that Luke recorded that did not
involve a person. It showed that Jesus had the power of God over nature that
God demonstrated in the Exodus (Exodus 14; cf. Psalms 89:8-9; Psalms 93:3-4;
Psalms 106:8-9; Psalms 107:23-30; Isaiah 51:9-10). The disciples turned to Jesus
for deliverance at sea just as people had called on God for salvation in similar
situations.
PETT, "Jesus Is Revealed As Lord of Wind and Waves (8:22-25).
We first come to three incidents which reveal the folly of His mother and
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116. brothers. Each reveals His compassionate power as in His manhood He is
revealed as Lord of Creation. In the first He stills the storm and there is a calm.
In the second He removes the evil spirits that are causing a storm in the
demoniac, so that he ends up seated calmly at the feet of Jesus. And in the third
He quietens the storm in the father’s heart over his dead daughter, by raising
her from the dead, while at the same time calming the storm in the woman with
heavy bleeding by healing her and removing her uncleanness. He is ‘given
dominion over the works of His hands, and all things are put under His feet’
(Psalms 8:6)
In this first incident Luke wants his readers to recognise that Jesus is the One
Who ‘rules the power of the sea. When its waves rise You still them’ (Psalms
89:9), words previously spoken of God Himself. In other words that as the God-
sent Messiah (which will be made clear shortly, and to which this is leading up)
He has divine power and authority, even over nature itself.
There may also be behind it the indication by a visual display that Jesus has
come in order to quieten a troubled world. In Psalms 65:5-6 we read, ‘Who stills
the roaring of the seas, the roaring of their waves, the tumult of the peoples, so
that those who dwell at earth’s farthest bounds are afraid at your signs’, which
combines the ideas of a situation like this and the subjugation of the peoples of
the world. The restless, uncontrollable seas are regularly seen as a picture of the
nations. The same idea occurs in Daniel 7:2-3; Revelation 13:1. Compare also
Isaiah 57:20, ‘the wicked are like the troubled sea, they find no rest’. But Jesus
had come to give rest in the midst of a troubled world. When the Apostles were
later out in the world surrounded by its raging, they may well have looked back
to this incident and realised that they need not fear, for the Calmer of Storms
and Raging Seas was still with them.
We may analyse the passage as follows:
a He entered into a boat, Himself and His disciples, and He said to them, “Let us
go over to the other side of the lake.” And they launched forth. But as they sailed
He fell asleep. And there came down a storm of wind on the lake, and they were
filling with water, and were in jeopardy (Luke 8:22-23).
b They came to Him, and awoke Him, saying, “Master, master, we perish” (Luke
8:24).
c He awoke, and rebuked the wind and the raging of the water, and they ceased,
and there was a calm (Luke 8:24 b).
b And He said to them, “Where is your faith?”
a And being afraid they marvelled, saying one to another, “Who then is this, that
He commands even the winds and the water, and they obey Him?” (Luke 8:25).
Note that in ‘a’ they are in peril from the wind and the water and in the parallel
He commands the winds and the water. In ‘b’ His disciples plead with Him,
while in the parallel He asks them where their faith is. And central is His power
revealed in bringing about the calm.
BI 22-25, "He went into a ship with His disciples
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117. The Saviour in the ship
1. We do not need to be literally at sea, or to feel waves literally breaking over our
heads, to find out what absolute helplessness is. The greater number of us, at
some time in our lives, have known what it was to touch the last limit of our
strength. One of the commonest forms of this exhaustion of human strength is in
the struggle with disease or death, approaching yourself or some one you love like
a part of yourself. The powers that overmatch us, tire us out, and run us down,
are various—time, hereditary maladies, sudden sickness, the superior strength of
other people serving their own interests against us, that formless enemy, never so
seen as to be struck, but often “preventing” us—that we call “bad luck”;
everything that edges about our inclinations, thwarts our plans, baffles the brain
and the will, and brings us up where we wish not to be. Most plainly it is a part of
God’s scheme of mercy to lead us, in our self-confidence and self-will, every one
of us, to just that point, so that when we are obliged to stop trusting or calculating
for ourselves we shall come willingly to Him.
The heart, with all its external, traditional, or formal knowledge of the Saviour, may
hold Him as if He were asleep in its own dark chamber. He wakes, to us, whenever
we go to Him and call upon Him. And they are the reckless mariners on a deeper sea
who put the waking off, on one pretence or another, till the ship is covered with the
waves.
2. Observe that when, at last, the voyager comes sincerely and anxiously to that,
and utters the prayer, Christ does not refuse him because he did not call sooner,
or because when he prayed his prayer was not the purest and loftiest of prayers.
Hardly any heart’s prayer is that, when it is first agitated under the flashing
conviction that it is all wrong. While its deep disorder is first discovered it can
think only of being delivered. The life of God in the soul of man is always a
growing thing, and so by necessity must be imperfect at the beginning. Every one
that asketh receiveth more than he asketh. None of us know what to pray for as
we ought. To him that crieth only in fear, and because the weather of this
troublesome world is too much for him, the sea is smoothed. And whosoever so
cometh, provided only it is to the Lord that he directs his supplication, shall in no
wise be cast out.
3. But we should miss the fall breadth of gospel teaching in this miracle of the
quieted tempest if we saw nothing more in it than a mere figure or likeness of
what goes on in an individual heart. The whole strain of the New Testament
teaches us a profounder doctrine than this of the connection between the visible
world of nature and the invisible world of God’s spiritual kingdom. We needed to
know what the Pagan, the Jew even, and many a student of science born and bred
in Christendom has never really comprehended, that the Person of Jesus, Son of
God and Son of Man, is the actual bone of a living unity between both these two
great realms of God’s creation; that He mediates between them and reconciles
them. Scholars will never explore nature thoroughly, or right wisely, till they see
this religious signification of every law, every force, and every particle of matter,
and explore it by the light of faith. God is in everything or in nothing—in lumps of
common clay, as Ruskin says, and in drops of water, as in the kindling of the day
star, and in the lifting of the pillars of heaven.
4. Incomplete still would this enlarging view of the miracle be, if it did not
further disclose to us the true practical use both of the gospel miracles
themselves, and of every other gift and blessing of heaven, in leading us up in
affectionate gratitude to Him who stands as the central figure among all these
visible wonders, the impersonation of all spiritual beauty, the heart of all holy
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118. love, and the originator of all the peace-making powers which tranquilize and
reconcile the turbulences of the world. “The men marvelled, saying, What manner
of man is this!” It was not the mercy to men’s imperilled or sick bodies that Christ
had first in view when He loosened the bodily ordinances and let the streams of
Divine energy flow in on mortal sufferers. “That ye might believe in Me” this is
the continual explanation—we might almost say the excuse, He offered for deeds
that must necessarily be exceptional and temporary. (Bp. F. D. Huntington.)
The miraculous stilling of the storm
When we use the words “Lord, save us, we perish,” we are really rehearsing two
articles of our belief.
1. We are declaring that we believe there is a Lord—that in the visible world there
is an invisible God with His over-ruling, and controlling, and appointing will.
2. We are also declaring that we believe this God is our Lord Jesus Christ. This it
is which distinguishes Christian prayer from all other prayer. The story before us
divides itself naturally into three parts: the voyage before the storm; the storm;
the miraculous stilling of the storm. In each of these three parts we have one
thing in common. We have man, in some way or other, encountering, or
encountered by the outward and visible world.
I. MAN SUBDUING NATURE. It was by the knowledge of the elements and the laws
of nature that man learned thus to sail upon the deep; and in this fact you have
represented for you the whole of the material progress of humanity—all the triumphs
of science, all the glory and beauty of art, all that marvellous mastery that man
obtains by his inventive and creative will over the secret powers of nature, as he
unlocks them one by one, and compels her to tell him her deepest mysteries—all that
man has done as he has advanced from horizon to horizon of discovery, finding still
new worlds to conquer, until we stand amazed at our own progress and the infinity of
it.
II. NATURE SUBDUING MAN. Here we have the storm, in which the elements are
man’s masters and not his servants; and he that one minute before was the boasting
lord of nature is its toy and sport. The very foam upon the crest of those billows is not
more helpless in the grasp of the elements than the lord and the king of them; they
toss him to and fro, as the wind drives the stubble in the autumn. This is the terrible
aspect of nature. This is nature in her might, and in her majesty, and in her
pitilessness, and in her capriciousness—when nature seems everything, and man, in
her awful presence, dwindles and dwarfs into very nothingness. This is nature as she
masters man. Is it, then, any wonder that, in the early struggles of mankind with this
terrible visible power of the creature, men came to worship the creature—that they
ascribed to every one of these powers a divinity; that in the voice of the wind, and in
the roar of the sea, and in the raging of the fire, they saw the signs of a Divine
presence, and they said to these elements: “Spare us,” or “Save us, or else we perish”?
And so all creation became peopled with gods-cruel gods, capricious gods, vengeful
gods, gods whom men bribed with blood, gods whom, even while they bribed them,
they could not love, and did not believe that they loved them. This is the first and
most terrible form of creature worship; this was the idolatry of the heathen. But then,
brethren, mark this; that such a worship as this could not continue long, because it is
the worship of ignorance; it is the belief in the supernatural, only because it confuses
the unknown with the supernatural. Even as science advanced must this faith melt
away. Ever must the domain of the known push itself forward into the domain of the
unknown. Ever does the man of science take one by one the gods of the man of
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119. superstition and break them upon their pedestals, and tell him this: “What you
worship is no god. What you worship is no lord. It is not your lord; it is a servant of
yours; and I class it in this or that rank of your servants.” It is that last and most
terrible aspect of nature, when she appears, not as many gods, or many wills, but as a
great soulless piece of mechanism, of which we are only part—a terrible machinery in
which we are, somehow or other, involved, and in the presence of which the sense of
our freewill leaves us.
III. THE MIRACULOUS AND THE SUPERNATURAL. We hear a prayer, and we see
a miracle. In the face of the might of nature and the terror of her elements there rises
up a Man in answer to man’s cry—there is heard a Man’s voice, which is yet the voice
of God; and it rebukes the winds and the sea, and the elements of nature own their
real Lord; and immediately there is a great calm. What is it, then, that we see? We see
a miracle, and a miracle that answers to prayer; we see the living spirits of living
men, in the hour of their agony and their distress, appealing from nature to the God
of nature; and we have recorded the answer of God to man’s prayer. The answer is,
that God is Lord both of man and of nature; and we say, therefore, that the miracle,
and the miracle alone, sufficiently justifies the prayer. We say that the reason why
men may pray is, and can only be, that they know and believe, that there is a will
which rules the visible. If you have not this belief, then all prayer is an unreality and a
miserable mockery. (Bp. W. C. Magee.)
God’s answers to man’s prayers for help
If prayer were always followed by a miraculous answer, then prayer would be easy
enough; or, on the other hand, if there were no thought of an answer, then it might
be possible, though not easy, to submit ourselves to the inevitable. But to pray, and
not to receive an answer, and yet to believe that the very not receiving is an answer;
to cry, “Save, or we perish,” and to seem about to perish; to believe that in what
seems perishing is really salvation; to look for the living and watchful Christ, and to
see what seems only the sleeping and regardless Christ, and yet to believe that the
time will come when, at His word, there shall be a great calm—this is the patience,
this is the faith of those who worship an incarnate Lord. And so we trace the history
of Christ’s Church, and so we strive to trace the history of our own lives.
Comparatively easy it is to trace the Church’s history along her voyage. The Church
gives time for comparing events and testing faith; and so, believing still in the
presence of her living Lord, the litanies of His Church ring oat, as they have ever
rung, clearly and loudly, and high above the roar of the tempest and the rushing of
the waters, still the prayer is heard, “Good Lord, deliver us”; and still again and
again, as the storm sweeps by, and the Church passes out into calmer waters, still
comes the voice of thanksgiving, “He hath delivered us.” Even in our shorter voyage
are there none of us who can remember times when we have knelt in agony and
wrestled in prayer with the Saviour, who seemed to have forgotten us, when the
mighty storm of temptation and the billows of calamity seemed about to destroy us,
and when we have cried to Him to save us, and He has seemed to sleep and to refuse
to save? But at the last we can remember how He did reveal Himself, not stilling the
raging storm when we would have had Him still the terrible tempest, not sparing, it
may be, the precious bark that we had rigged, and manned, and launched ourselves
with trembling hopes and loving prayers, and watched with eyes tearless with agony,
as we saw it about to sink before us; and we have been led to see and believe that the
living and loving Lord was answering even then our prayer, for the bark has at length
entered that haven where we would be, and where the vexed waters of our voyage
never awake a ripple on the calm depths of its eternal peace. (Bp. W. C. Magee.)
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120. The miracle on the lake
1. This miracle proved Jesus to be both God and man, and therefore able to save
us from our sins.
2. This miracle proves that the Redeemer never forgets His people, though He
sometimes appears to do so.
3. This miracle proves that the Redeemer will certainly deliver His people at last.
What should hinder Him?—not want of power, for He is “ the mighty God,” as
this history abundantly shows; not want o! knowledge, for He is infinitely wise to
know how to save; not want of will, for He loves them and delights to help them.
4. This miracle proves that Jesus is a Being whom it is impiety and ruin to resist,
but duty and happiness to obey. (James Foote, M. A.)
The storm on the lake
“They took Him even as He was”! It was well. We need preparations. The Son of God
needed none. Preparations are ours, not His! He is always ready, and for every
emergency—for a storm as well as a calm. We are all of us always crossing over. We
have some plan, some pleasure, some expectation, something we are looking forward
to to-morrow, or next week, or next year, or at the close of our toils. Something we
have, all of us, always before us, and towards which we are crossing—something on
“the other side” of the present, whatever that may be, but which, before we reach, we
may have to pass through a storm. But if it is necessary to our safety that we have
Jesus with us in crossing over, it is equally necessary to our calmness, our peace, our
joy, that Jesus be awake in us. It is in the storms of life that the all-sufficiency of
Jesus comes out. We have never half known Him till now. We heard so before; we
have proved it now. (F. Whitfield.)
Christ rebuking the elements
Why did Christ “rebuke” the elements? The word appears to me the language of one
who either sees moral guilt; or who, in His affection, is indignant at something which
is hurting those He loves. The elements, in themselves, cannot, of course, do a moral
thing. But is it possible that the prince of the power of the air had anything to do with
that storm? Was there some latent fiendish malice in that sudden outbreak of nature
upon Christ and His Church? But however this may be, there is another aspect in
which we ought to see it. We know that to the second Adam there was given just what
the first Adam forfeited—perfect dominion over all creation. Accordingly, Christ was
careful, one after another, to assert and show His supremacy over the whole natural
creation—over the fishes, as when He made them crowd at His word to a given spot;
over the swine; over the fig tree; over the earth, opening at His will; over the seas,
unlearning their usual law, and making a pavement for His feet. In this light the
present hurricane was like a rebellion, or Christ treated it as such, that He might
show His mastership. Hence that royal word, “He rebuked them,” and hence the
instant submission. But it might be, in His affection for His followers, as of one angry
at what was disturbing their peace, He rebuked those troubled winds. For God is very
jealous for His children’s happiness; and whatever touches it, He is displeased at.
You may be assured of this—if you are a child of God, and any person, or anything,
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121. ever comes near to injure or to distress you, God is grieved with that person or that
thing—He will rebuke it. (J. Vaughan, M. A.)
And they launched forth
Setting sail
I take these words simply as a motto, that I may speak to you of the duty of setting
sail on the Christian voyage.
1. “The other side”—the heavenly shore—that is the true destination for every one
of us.
2. Your whole nature, with its varied powers and capacities, is the vessel with its
furniture, freight, and crew.
3. Christ the Captain. You have no right to sail in any direction you please.
4. It is to be feared that there are many, even in our religious assemblies, who
have never yet taken Christ as their appointed Captain, and decisively set sail on
the Christian voyage. Repentance and faith necessary.
5. And here, in passing, I would say a word to any who may have set out years ago
on this voyage, and yet are now back again at their old moorings. The sky was
bright, and you set sail “with flying colours.” But by-and-by came the storm. You
were not prepared for such gusts of temptation. You had not anticipated such
hurricanes of trial. And so yon allowed yourself to be driven back, by stress of
weather, to the shore you had left. If you had only obeyed the commands of
Christ, you might have weathered the storm, and been making progress even now
towards the heavenly kingdom.
6. If you have not yet set sail, let me exhort you to do so at once.
7. If you have set sail under Christ, why should you not hoist His flag? (T.
C.Finlayson.)
The soothing voice of Jesus
During a heavy storm in the Mediterranean Sea, which lasted two whole days and
nights, I was unable to get any sleep, the rolling of the vessel was so terrific. Two men
were washed from the wheel and the lifeboat broken. Whilst lying awake hour after
hour I heard at intervals a voice calling out some words which I could not clearly
distinguish amidst the roaring of the wind and waves, but which I took to be
intended to cheer on the sailors in their perilous work. I afterwards found the voice
was that of the night-watch, who on completing his round each half-hour shouted
“All is well!” I thought of the voice of Jesus as it rises above the storm, encouraging
the despondent, tempest-tossed mariner in his voyage to the better land. (Richilde.)
Christ for our Captain
Now, I want you to come and see Jesus lying there upon the deck of the ship. Ah, how
tired He is! Look at that face, so white, with the lines so deeply graven, the hands
stretched out in utter helplessness. He had spent the whole day in preaching; then He
had gone away and spent the night in prayer; the next morning He ordained the
twelve, and before there was any time for breakfast the multitude came back again.
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122. When His friends heard of this they said, “He is out of His mind.” They always say
that; whenever a man begins to be enthusiastic about the welfare of his neighbour
they are sure to think he is mad. But all the great and noble deeds done in this world
have been wrought by those who have been branded as madmen, and until we go
mad too I do not think we are likely to do much good among our fellows. The very
word “enthusiasm” means God in the man. When Livingstone was in Central Africa
he tells us that he met some Englishmen who had gone there to shoot big game, and
that these fellows talked about their self-sacrifice in exposing themselves to the same
perils with himself. Self-sacrifice! Oh! in some cases the word becomes damnable.
We never hear of self-sacrifice except for Jesus Christ. When a man goes to the ends
of the earth to collect beetles, or catch fish, or shoot big beasts, who ever hears of
self-sacrifice? But the moment he sets out on this long journey in order to help his
neighbour, he is at once said to be demented. It is only for Jesus Christ that people
invent these excuses. People are always needed elsewhere when Christ wants them. A
man often takes one day a week from business to look after his garden or to enjoy
himself with his children; but if when you knocked at his office door and were told he
was absent on that occasion—as he always devoted one day a week to the care of the
poorest of the poor—you would say, “Dear me, how very extraordinary! There must
be some little softening of the brain.” No, no, sir! softening of the heart; and would to
God you would catch the complaint and die of it. They said, “He is beside Himself.”
And then His mother came. I never rightly understood before why she came, but I
see it now. Poor mother! She saw the pale face, she knew how tired He must be; and
He has had nothing to eat, and so she desired to speak with Him; but He was not to
be hindered in His work, and so the day is passed in unremitting toil, until at last His
condition became such as to suggest that strong arms support Him down to the ship,
and the moment He is laid upon the deck, and His head touches the hard coil of
ropes which is His pillow, He is fast asleep. Perhaps you have never thought of Christ
being worn out with hard work. There is a kind of notion that He renewed His bodily
strength from the springs of His Divinity. No, no; that is one of the temptations of
the devil that Jesus Christ had always to withstand. If the devil could only have
persuaded the Master to have met him as the Son of God there would have been no
shame in his defeat; but to meet and conquer him as Man, as bone of our bone and
flesh of our flesh, that was the triumph of Christ. And so Jesus knew what it was to be
utterly worn out. You sometimes have spent the day in work, so hard that you have
hardly been able to drag one foot after another. Well, to-night you think to yourself,
“Blessed Lord, I never thought before I had so much of Thy sympathy. I never knew
before that Thou couldst say to me, ‘I know all about it; I too have been worn out.’”
There may be some mother here whose rest is often broken at night, whose day is
filled with dreary toil until the brain throbs and the blood is as fire. Ah! Jesus can
come to thee and say, “ Dear heart, I know what it is. I, too, have been utterly spent.”
He is asleep on the deck of the ship. Come and gaze upon Him yet again. Are you
troubled with sleeplessness, sir? I do not mean under a sermon, but at night when
you go to rest? I am told it is an increasing complaint, and I know there are a great
many remedies, some of them worse than the disease; but here is one which the
Master Himself used. Why does He sleep so soundly? I pray you try His remedy—get
thoroughly worn out in doing good. The next time, sir, that you cannot sleep, just you
try the remedy. Call on that poor old man whom you know, who seemed ill when you
saw him last, and whose rent you think is not paid; sit and talk and pray with him,
and when you leave, give him five shillings, for advice gratis is not worth much, and if
at night you do not sleep you shall have sweeter dreams, perchance, than those who
do. The Master sleeps. We talk about the sleep of the just. There were only two men
who ever slept the sleep of the just—Adam and Jesus Christ. We hear in poetry of
infant slumbers, pure and light; but some of you mothers know that the little ones
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123. sometimes awake with shrieks and cries from fevered dreams. No, no; there were
only two sleeps which were the sleep of the just, and what a contrast between them I
See where God has cast the deep sleep upon Adam. Was there ever such a resting
place? The mossy bank whereon he lies; trees that bend lovingly over him as if to
screen him; winds that are hushed lest they disturb his rest; the birds trilling forth
their sweetest songs, as if to mingle with his dreams; the flowers that pour their
fragrance round about him—these were the surroundings of Adam; but look, I pray
you, at the rude discomforts of my Lord. We have heard of the plank bed, and our
heart has gone out in indignation as well as in pity on that matter, but here is the
plank bed of our Master, How little Thou didst know of luxury and comfort! You poor
folks, take this to your heart: you can say this, “Well, I know that Jesus Christ knows
more about my lot than the rich folks.” Oh, if I had had the ordering of that night,
how different it would have been I Instead of the thin dress of the Galilean peasant,
how I would have wrapped Him in robes so warm, how soft would have been His
couch! I would have had the heavens hung with gold and crimson to curtain the
couch of my Lord, and I would have charged the winds to sink down behind the
purple hills lest they should ruffle with a breath the glassy surface of the lake that
bore upon its bosom my sleeping Master. But it may not be. The wind is veering to
the south-west, and there is going to be a dirty night. How the waves leap up and how
the wind whistles and howls! Exactly. Think you that Christ is a fair-weather sailor?
Think you that my Lord comes to see us only when we are in port, or to say
“goodbye” when we weigh anchor and set out upon the voyage? Oh, no I that is not
my Christ. My Christ never says “goodbye.” He says, “Soul, I am going with thee.”
“But, Master, it is going to be a very dirty night.” “Very well; if it is to be rough for
thee, it will be rough for Me.” I want a Christ to go to sea with me, to take life just as i
find it. My Master! Thou art just the very Christ we want. Come, look once more. He
is asleep in the hinder part of the ship. Then have I got more than His disciples. I
have often said, “How glad would I have been to have looked into Thy face, to have
drunk in the sweet music of Thy voice, to have felt the touch of Thine hand, to have
had Thy shadow fall upon me, and to have told how I loved Thee.” Yes, that would
have been much, but I have done more than that. Do you not see how that bodily
presence shut Him in and shut them out, made a great gulf between them as black
and deep and dark as bell? He sleeps! Oh, how dreadful is the storm! how the waves
toss and tumble and roll, and yet He sleeps! Oh, I should not like to have a sleeping
Christ! Nay. “He that keepeth Israel doth neither slumber nor sleep.” They watch that
He may sleep, but my Master watches that I may rest. Now have I more than they.
Look again. He is in the hinder part of the ship asleep. Why did He sleep? This was
one reason—because He had nothing else to do. Well, I cannot but think that if you
wanted to see John at his best it would be when he is running before a gale of wind,
and Peter when taking in a reef, and Philip handling an oar. Jesus Christ was a
carpenter. He was wonderfully clever at teaching people how to get to heaven, but
what could He do on board ship? He could not help them at all, so He went to sleep.
Oh, how the wind whistled I how the sea was tossed and tumbled! I seem to hear the
hurlyburly of the storm. Here comes a wave leaping higher and higher, as if
impatient for its prey, and His disciples would fain call upon Him to awake. Ah, how
instinctively the heart turns to Jesus when trouble comes I I think nothing grieves
Jesus Christ more than that we should keep Him out of the management of things.
As soon as ever they get ashore I think I know what Peter said to his fellows. He
would take them aside and say: “I have been thinking about last night, and I will tell
you what I should like to do.” “What is that?” says John. “Let us make Him Captain.
You see we can take in a reef, He can quiet the waves; we can put the helm up, He can
hush the winds. Master, come, be Captain; just tell us how to put the craft about; take
the helm.” Oh, blessed be His name! He does so love us when He can take the
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124. management. Dear friends, it hurts Jesus Christ when we shut Him out. Mother,
there are those boys of thine. You have often asked the Lord to bless and save their
souls, but thou art worrying thyself about what they are going to do in life. The Lord
Jesus Christ knows how to help them a great deal better than thou dost. Ask Him to
come in and guide thee and them. Sir, thy Master understands your business better
than thou dost. Make Him the head of the firm, and say “Come in.” I remember I
had, some years ago, to preach a sermon, and two or three venerable doctors of
Divinity were going to be present. Through thinking about them, perhaps, more than
the sermon I began to get rather nervous. While I was sitting in my study working at
the text, “Cast all thy care upon Him,” and getting down very deep—I used to be
lather an eloquent preacher, but, thank God! that has gone—all of a sudden, in the
midst of my profound philosophical discourse, the door was burst open, and, looking
up, I was about to say, “Now run away,” but the father was a great deal stronger than
the philosopher, and the words died away on my lips, for there stood a little three-
year-old, with chubby cheeks, holding in her hand a broken toy, the face a picture of
great sorrow, the lip quivering, the tears running down her cheeks, and the hands
holding out the broken doll. And what think you I did? Why, thrust aside my
philosophical discourse, and said, “Come here, little one; what is the matter?” The
child’s grief was too deep for words; she could only hold up the broken toy and give a
great sob, which told its own story. I said, “I think we can manage this,” and the
philosophical discourse was forgotten, and I got the gum bottle, and when I had
restored the plaything, and put it in her arms again, I felt that I had my reward. The
tears were dried up, and the sunshine came back to the little face, and, lifting herself
on tiptoe, she paid me with a kiss, and then another, and then she trotted away, and
at the door she turned to look back and nod her head and let me see her thanks again.
I tore up my philosophical discourse, and I said I will go down and tell the people
that we are just poor little children, and that our griefs are broken toys, and that our
Lord hath joy in stooping down and taking into His hand our poor little sorrows, and
healing them and wiping our tears away, and watching the sunshine come back
again. Oh, how sorry Jesus is when you shut Him out, when you do not open the door
to Him! Oh, I beseech you take Him as your Captain, let Him take the helm, and say
to Him, “Lord, what wilt Thou have me to do?” He sleeps. I can fancy John saying, “I
wonder He can sleep on such a night as this.” “Yes,” says Peter; “we can hardly hear
each other speak for the noise.” Oh, how the wind howls, how the poor craft staggers
and strains—now climbing the crest of a wave, now deep down in the trough of the
seal “I wonder the Master can sleep—how tired He must be! Master, awake!” Ah! He
was wide awake then. His was a mother’s love, not a father’s love. Your Father can
sleep in a thunderstorm, you can sleep whether south-west wind moans and howls
about the house, and when the waggons go rumbling along on their way to the
market, but let the little one at mother’s side just make the feeblest beginning of a
cry, and she is awakened in an instant. You, sir, sleep for ten minutes afterwards by
the clock, you know you do. My Lord’s love—oh, it is the daintiest and most delicate
thing upon the face of the earth! The love that Jesus Christ hath for us is a mother’s
love; we have never to speak twice before He hears. The first time He is awake and
listening, and there is a great calm. (M. G. Pearse.)
23 As they sailed, he fell asleep. A squall came
down on the lake, so that the boat was being
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125. swamped, and they were in great danger.
CLARKE, "There came down a storm of wind - and they - were in
jeopardy - This is a parallel passage to that in Jon_1:4. There was a mighty tempest
in the sea, so that the ship was like to be broken: the latter clause of which is thus
translated by the Septuagint: και το πλοιον εκινδυνευε του συντριβηναι, And the ship
was in the utmost danger of being dashed to pieces. This is exactly the state of the
disciples here; and it is remarkable that the very same word, εκινδυνευον, which we
translate, were in jeopardy, is used by the evangelist, which is found in the Greek
version above quoted. The word jeopardy, an inexpressive French term, and utterly
unfit for the place which it now occupies, is properly the exclamation of a
disappointed gamester, Jeu perdu! The game is lost! or, j’ai perdu! I have lost! i.e.
the game.
GILL, "But as he sailed he fell asleep,.... On a pillow, in the hinder part of the
ship, as in Mar_4:38
and there came down a storm of wind on the lake; see Gill on Mat_8:24.
and they were filled; with water: not the disciples, but the ship in which they
were; and so the Ethiopic version renders it, "their ship was filled with water". The
Syriac and Persic versions render it, "the ship was almost sunk", or immersed:
and were in jeopardy; of their lives, in the utmost danger, just ready to go to the
bottom. This clause is left out in the Syriac and Persic versions.
HENRY, "2. Those that put to sea in a calm, yea, and at Christ's word, must yet
prepare for a storm, and for the utmost peril in that storm; There came down a
storm of wind on the lake (Luk_8:23), as if it were there, and no where else; and
presently their ship was so tossed that it was filled with water, and they were in
jeopardy of their lives. Perhaps the devil, who is the prince of the power of the air,
and who raiseth winds by the permission of God, had some suspicion, from some
words which Christ might let fall, that he was coming over the lake now on purpose
to cast that legion of devils out of the poor man on the other side, and therefore
poured this storm upon the ship he was in, designing, if possible, to have sunk him
and prevented that victory.
3. Christ was asleep in the storm, Luk_8:23. Some bodily refreshment he must
have, and he chose to take it when it would be least a hindrance to him in his work.
The disciples of Christ may really have his gracious presence with them at sea, and in
a storm, and yet he may seem as if he were asleep; he may not immediately appear
for their relief, no, not when things seem to be brought even to the last extremity.
Thus he will try their faith and patience, and quicken them by prayer to awake, and
make their deliverance the more welcome when it comes at last.
JAMISON, "filled — literally, “were getting filled,” that is, those who sailed;
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126. meaning that their ship was so.
COKE, "Luke 8:23. He fell asleep:— Some are of opinion, that on this occasion
our Lord fell asleep designedly, to give as it were an opportunity for the full
display of this extraordinary miracle: however, as hewent on board in the
evening, his falling asleep may have happened in the nighttime, and in common
course; particularly as he must have been fatigued with the labours of the
preceding day. Instead of they were filled, some copies read the vessel was filled.
See Mark 4:37.
PETT, "As they sailed on, Jesus was lying in the boat exhausted from His
labours, and fell asleep. In a boat such as this there would be a special seat at the
stern which was the place of honour for any distinguished person aboard, where
there would be a cushion and possibly a carpet. This was the place occupied by
the exhausted Jesus. And then there arose a vicious storm the consequence of
which was that the boat was filling with water and was in danger of sinking
along with all on board. They were ‘in jeopardy’. Such storms were frequent on
the Lake of Galilee because of the mountains and ravines surrounding the Lake,
and the cold air of the mountains in contrast with the heat which hovered over
the lake which was well below sea level. This at times caused and funnelled
sudden strong winds onto the Lake. But these were experienced fishermen, and
were used to storms at sea, especially on this sea which they had been sailing on
for years. The situation had to be pretty bad for them to panic. The impression
given by the story is that Jesus had expected just this situation. He had a lesson
to teach His disciples.
24 The disciples went and woke him, saying,
“Master, Master, we’re going to drown!”
He got up and rebuked the wind and the raging
waters; the storm subsided, and all was calm.
GILL, "And they came to him, and awoke him,.... That is, the disciples came
from some part of the ship, to the hinder part of it, where Christ was asleep; and by
their shrieks and cries, and repeated vociferations, awaked him out of sleep:
saying, Master, Master, we perish. The Vulgate Latin, Arabic, and Ethiopic
versions, only read "master", without a repetition of the word, as in Matthew and
Mark; but the Syriac and Persic versions repeat it, and render the words, "our
master, our master"; See Gill on Mat_8:25.
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127. Then he rose, and rebuked the wind, and the raging of the water, and
they ceased, and there was a calm; See Gill on Mat_8:26.
HENRY, "4. A complaint to Christ of our danger, and the distress his church is in,
is enough to engage him to awake, and appear for us, Luk_8:24. They cried, Master,
master, we perish! The way to have our fears silenced is to bring them to Christ, and
lay them before him. Those that in sincerity call Christ Master, and with faith and
fervency call upon him as their Master, may be sure that he will not let them perish.
There is no relief for poor souls that are under a sense of guilt, and a fear of wrath,
like this, to go to Christ, and call him Master, and say, “I am undone, if thou do not
help me.”
5. Christ's business is to lay storms, as it is Satan's business to raise them. He can
do it; he has done it; he delights to do it: for he came to proclaim peace on earth. He
rebuked the wind and the raging of the water, and immediately they ceased (Luk_
8:24); not, as at other times, by degrees, but all of a sudden, there was a great calm.
Thus Christ showed that, though the devil pretends to be the prince of the power of
the air, yet even there he has him in a chain.
SBC, "I. There is much in that expression that "Christ rebuked the wind and the
waves." You will miss a great part of the intention of the incident if you merely look
upon it as a miracle of stilling a tempest. Why did Christ rebuke the elements? The
word appears the language of one who either sees moral guilt, or who, in his
affection, is indignant at something which is hurting those he loves. The elements, in
themselves, cannot, of course, do a moral wrong. But is it possible that the prince of
the power of the air had anything to do with that storm? Was there some latent
fiendish malice in that sudden outbreak of nature upon Christ and His Church? And
was Christ indeed ejecting an evil spirit when He did just what He always did, and
said just what He always said, when He was dealing with those who were possessed
with devils? "He rebuked them." But, however this may be, there is another aspect in
which we ought to see it. We know that to the Second Adam was given what the first
Adam forfeited—perfect dominion over all creation. In this light the present
hurricane was like a rebellion, and Christ treated it as such, that He might show His
mastership. Hence that royal word, "He rebuked them," and hence the instant
submission.
II. The winds were the emblem of the external influences which affect and harass; the
waves, of the inward heavings and distresses which those external influences produce
upon the mind: the winds, the active, evil agencies of life; the waves, the consequence
of the trials, when they fall upon you; because, as the wave answers to the wind,
rising or falling with its swell or subsidence, so do our weak hearts beat or be still,
and respond sensibly to the ills about us. Do not wish exemption from evil, neither
from sorrow, nor yet from temptation. Immunity from grief is not half as great as
God’s consolation under it. Exemption is not the true peace, but deliverance, victory;
the peace which Christ makes out of the materials of our troubles; the silenced fear,
the subdued restlessness, the sealed pardon, the interposing grace, the triumph of an
omnipotent love.
J. Vaughan, Fifty Sermons, 4th series, p. 309.
PETT, "In response Jesus awoke, and then He rebuked the wind and the raging
water, with the result that their raging ceased. And ‘there was a calm’.
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128. The rebuking of the seas by God was a picture common in the Old Testament. It was
a picture of total control. It was saying that here was One Who could control Himself
and could control the elements. He had no fear of the wind or the sea, batter as they
would, for He knew they would obey His will. This is not just a miracle, it is a
portrayal of the One Who is Lord of all, of One Who rules the power of the sea
(Psalms 89:9; Psalms 93:4). For He was the One Who had first spoken to the waters
and had caused them to divide and to produce the dry land (Genesis 1:6; Genesis
1:9-10).
‘He rebuked the wind and the raging of the water.’ The rebuking of the waters is a
common description of God’s activity. For such rebuking of the waters compare
Psalms 106:9, ‘He rebuked the Red Sea also and it was dried up’; Isaiah 50:2,
‘Behold, at my rebuke I dry up the sea’; Nahum 1:4, ‘The Lord has His way in the
whirlwind and the storm, and the clouds are the dust of His feet. He rebukes the sea
and makes it dry ---.’ In each case it is the voice of the Creator speaking to His
creation as He did in Genesis 1, ‘rebuking’ the waters and bringing about His will. In
none of these cases is there the suggestion of any demonic element, or of battle. Even
inanimate nature immediately responds to His voice because of Who He is. For the
idea of God bringing about a great calm see Psalms 107:29, ‘He makes the storm a
calm, so that its waves are still’. Compare also Jonah 1:12.
Now here we have the Son of God, and the same thing occurs. The raging waters obey
His word. We can hardly fail to see in this a demonstration of deity. He is Master of
the elements, Master of wind and waves. And He wants His disciples to know it. He
wants them to come to recognise Who He really is. They will need to know it in the
future.
And yet in view of its juxtaposition with the account of the raging demoniac which
follows, who also comes to a position of calm, sitting at Jesus’ feet and in his right
mind we may probably be intended to see in this storm a deliberate attempt by the
Devil to be rid of Jesus (compare Job 1:19). He still thought he could do it. The Devil
had still not quite caught on as to Who Jesus was (and never did to the end).
COKE, "Luke 8:24. Master, Master, we perish!— How concise, how abrupt, and
how ardent is this exclamation! therefore how strongly significant of imminent
danger,and of the utmost distress! they have not time to be explicit; a moment's
delay may be fatal. What they utter is conciseness itself, and all rapidity.—This
is nature; this is the general language of the heart.
CONSTABLE, "Verse 24-25
This time of testing was a challenge to the disciples' faith in Jesus' word (cf. Luke
8:13). They stopped believing momentarily. Their double address, "Master,
Master," showed their urgency. Jesus reminded them of their unbelief with His
question. Luke recorded a milder rebuke than Mark did (Mark 4:40) perhaps
showing that faith is a dynamic quality that grows and shrinks (cf. Luke
8:13-15). The disciples' question showed their lack of perception of Jesus' true
identity (cf. Luke 9:20). They had believed that He was the Messiah, but they had
thought of Him as their contemporaries did. Now they saw that He could
perform works that only God could do (cf. Psalms 107:28-30). The disciples
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129. should have trusted in Jesus' word.
"Assuredly, no narrative could be more consistent with the fundamental
assumption that He is the God-Man." [Note: Edersheim, 1:600.]
Christians have often seen this storm as typical of the storms of life we encounter
that threaten our faith (cf. James 1:6).
"The point of connection is not in the precise situation the disciples face in the
boat, but in the feelings of helplessness they have about where Jesus has led
them. Events in our lives sometimes leave us feeling at risk, whether it be in a job
situation that calls us to take a stand, in the severe illness of a loved one, in an
unexpected tragedy, or in the breakdown of a relationship. Any of these can be a
storm in which we doubt God's goodness. We may feel God has left us to fend for
ourselves." [Note: Bock, Luke, pp. 237-38.]
Experiencing deliverance in such situations should expand our appreciation for
Jesus.
NISBET, "CHRIST AND THE ELEMENTS
‘Then He arose, and rebuked the wind and the raging of the water: and they
ceased, and there was a calm.’
Luke 8:24
There is much in that expression that ‘Christ rebuked the wind and the waves.’
You will miss a great part of the intention of the incident if you merely look upon
it as a miracle of stilling a tempest.
I. Why did Christ rebuke the elements?—The word appears the language of one
who either sees moral guilt, or who, in his affection, is indignant at something
which is hurting those he loves. The elements, in themselves, cannot, of course,
do a moral wrong.
(a) Is it possible that the prince of the power of the air had anything to do with
that storm?—Was there some latent fiendish malice in that sudden outbreak of
nature upon Christ and His Church? And was Christ indeed ejecting an evil
spirit when He did just what He always did, and said just what He always said,
when He was dealing with those who were possessed with devils? ‘He rebuked
them.’
(b) There is another aspect in which we ought to see it.—We know that to the
Second Adam was given what the first Adam forfeited—perfect dominion over
all creation. In this light the present hurricane was like a rebellion, and Christ
treated it as such, that He might show His mastership. Hence that royal word,
‘He rebuked them,’ and hence the instant submission.
II. The winds were the emblem of the external influences which affect and
harass; the waves, of the inward heavings and distresses which those external
influences produce upon the mind: the winds, the active, evil agencies of life; the
waves, the consequence of the trials, when they fall upon you; because, as the
wave answers to the wind, rising or falling with its swell or subsidence, so do our
weak hearts beat or be still, and respond sensibly to the ills about us.
129

130. III. Do not wish exemption from evil, neither from sorrow, nor yet from
temptation. Immunity from grief is not half as great as God’s consolation under
it. Exemption is not the true peace, but deliverance, victory; the peace which
Christ makes out of the materials of our troubles; the silenced fear, the subdued
restlessness, the sealed pardon, the interposing grace, the triumph of an
omnipotent love.
Illustration
‘This was, no doubt, a mighty miracle. It needed the power of Him Who brought
the flood on the earth in the days of Noah, and in due season took it away; Who
divided the Red Sea and the river Jordan into two parts, and made a path for
His people through the waters; Who brought the locusts on Egypt by an east
wind, and by a west wind swept them away (Exodus 10:13; Exodus 10:19). No
power short of this could in a moment turn a storm into a calm. ‘To speak to the
winds and waves’ is a common proverb for attempting that which is impossible.
But here we see Jesus speaking, and at once the winds and waves obey! As man
He had slept. As God He stilled the storm.’
25 “Where is your faith?” he asked his disciples.
In fear and amazement they asked one another,
“Who is this? He commands even the winds and
the water, and they obey him.”
CLARKE, "Where is your faith? - Ye have a power to believe, and yet do not
exercise it! Depend on God. Ye have little faith, (Mat_8:26), because you do not use
the grace which I have already given you. Many are looking for more faith without
using that which they have. It is as possible to hide this talent as any other.
GILL, "And he said unto them, where is your faith?.... That is, he said so to
his disciples, who had professed faith in him, but now discovered very little:
and they being afraid, wondered; being filled with awful sense of his majesty,
were amazed at his power and authority, in rebuking the wind and sea, which at once
obeyed him, and were still:
saying one another; among themselves, privately:
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131. what manner of man is this? for he commandeth even the winds and
water; or the sea, as the Vulgate Latin. The Syriac version reads both, "the floods
and the sea";
and they obey him: according to Matthew, these words seem to be spoken by the
men of the ship, the mariners; but here, according to Luke, they seem to be the words
of the disciples; See Gill on Mat_8:27, Mar_4:41.
HENRY, "6. When our dangers are over, it becomes us to take to ourselves the
shame of our own fears and to give to Christ the glory of his power. When Christ had
turned the storm into a calm, then were they glad because they were quiet, Psa_
107:30. And then, (1.) Christ gives them a rebuke for their inordinate fear: Where is
your faith? Luk_8:25. Note, Many that have true faith have it to seek when they have
occasion to use it. They tremble, and are discouraged, if second causes frown upon
them. A little thing disheartens them; and where is their faith then? (2.) They give
him the glory of his power: They, being afraid, wondered. Those that had feared the
storm, now that the danger was over with good reason feared him that had stilled it,
and said one to another, What manner of man is this! They might as well have said,
Who is a God like unto thee? For it is God's prerogative to still the noise of the seas,
the noise of their waves, Psa_65:7.
SBC, "The question before us has in it a wild sublimity. The waves had just found
their resting-place; the wind was gone back into its treasure-house; and our Saviour
stood upon the calm, and seemed to say, "The fierce enemies have been and gone, but
where is your faith?"
I. Everybody has faith. To have a trust in something is so natural, that I could almost
say it is indispensable to human nature. There are faculties and principles of the
human heart which must cling. Every man, however independent he thinks himself,
is constituted to have some feeling in him which goes forth—which is as the creeper
that creeps over your door, or as the vine which is wedded to the air. Those feelings
made to twine may trail in the dust; those affections made to mount may often trail
down like withered, disappointed things; they may grasp that which will never bear,
or drive to that which sends back poison and death where we had looked for
sustenance. Is our faith in the First Great Source? or is it in second causes?
II. Trusting to second causes is sheer idolatry. It is the essential of God that He is
final; what is final is made God. There is many an idolater in heathenism who never
looks upon his wretched idol, but his thoughts are led to that invisible being that the
idol represents. Those who look at second causes and do not look at the First Cause
are greater idolaters than the heathen. Look at our marts of commerce, look at our
great assemblies, look at our great entertainments, look at our churches, and say is it
not so. Are not instruments being looked at as if they were all-effective causes? What
remains for a jealous God but to scatter second causes which have been elevated into
a supremacy which belongs only to Him? The winds that came down upon the Sea of
Galilee were but as strings in the hands of God, causing the waves to become
tempestuous; and you who go up and down trusting to that which is wise in man and
beautiful in nature, beware! lest presently your bright prospect gets beclouded, and a
more fearful storm than that which swept over the angry sea come into your heart, to
teach you to have no confidence anywhere but in God, and to look up from the
dangers of this disappointing world to Him who only sits at the helm of all, and cry to
Him, "Master, Master, we perish!"
J. Vaughan, Fifty Sermons, 1874, p. 189.
131

132. COKE, "Luke 8:25. Where is your faith?— The disciples, having seen their
Master perform many miracles, had abundant reason to rely on his power and
goodness, even in a greater danger than this; for though their vessel had sunk,
they could not have imagined that God would have suffered him to be lost; and
might have been confident, that he who had given sight to the blind, and life to
the dead, could have saved them all, by making them walk firmly on the water,
as he enabled one of them to do afterwards. Their timidity therefore was
altogether culpable, and the reproof that he gave them just. But their views of his
supreme Godhead were at that time exceedingly dark. See the note on Matthew
8:27.
NISBET, "FAITH AND ITS EVIDENCES
‘Where is your faith?’
Luke 8:25
Faith is not a mere sluggish acceptance, a mere condescending acquiescence, a
mere dead passivity; it is not even a mere abstract conviction. Faith, in the
Christian sense, in the sense wherein each one of us ought to say ‘I believe,’ is a
possessing principle, an irresistible enthusiasm.
Men in myriads say that they believe in God. When men are sincere in the belief,
it is easy to show it. Such faith is not dead or nugatory, but all-pervading; not a
secondary matter, but everything; and when perfectly sincere it will bend the
whole purpose of the man to love God’s law, to do His will, to glorify His name.
He who really believes in God will be:
I. Watchful, because he knows God’s eye is upon him.
II. Trustful, for God is his Father.
III. Grateful, for Christ died to redeem him.
IV. Hopeful, for there is a hand that guides.
V. Self-sacrificing, for Christ bade us take up our cross.
VI. Contented with food and raiment, for Christ was poor.
VII. Holy, for He Who hath called us is holy.
We say that we believe in God. Are we sincere? If so, what are the proofs of our
sincerity?
—Dean Farrar.
Illustration
‘“I believe in God, in Christ, in the Holy Ghost.” That belief, if we really had it—
that is, if it were genuine faith—is strong enough to drive away vice and
infidelity wholly from the world. “I believe in one God.” Why, even Mahomet
said it, and meant it. With a handful of desert Arabs he burst over continents in
a storm of conquests. “I believe in Christ.” Why, when a dozen Galilean
peasants, unlearned and ignorant men, said it and meant it, before their emblem
of a slave’s torture kings fell prostrate and armies fell. “I believe in the Holy
Ghost.” Why, when the poor monk said it at Worms and at Wittemberg she
whose scarlet robe was stiff with earthly pomp, whose names were many and all
blasphemous, the harlot of sacerdotal tyranny and ecclesiastical corruption,
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133. reeled upon the throne of her abominations. “I believe in God the Father, the
Son, and the Holy Ghost.” We say it, and from our feeble and stammering lips
the words with which our fathers worked miracles fall dead. We say it, and on
every side of us men are turning their backs contemptuously upon our services
and are loathing our divisions and are laughing our hollow faith to scorn.’
PETT, "Jesus then turned to His disciples and asked, “Where is your faith?”
Now under all normal circumstances that would be an unreasonable question.
No man has a right to expect that God will protect him in all circumstances. It
only becomes reasonable if we see that He is indicating that they should have
known that as the Messiah He could not die until He had completed His work,
and that as His chosen Apostles they too were safe, because God had chosen
them and yet had a work for them all to do. He was awaking them to the fact
that as yet they did not really appreciate the privilege that was theirs to such an
extent that they were immortal until God withdrew His hand. Jesus had that
confidence. They would need to have it too.
But they were amazed and filled with wonder. Never before had they seen
anything like it, a man who could make the wind and waves obey Him and do
His will. There is, however, no need to see Jesus as seeing the wind and waves as
‘quasi-personal’ (any more than God did in the Old Testament). It is simply a
way of indicating that all Creation obeys His word and does His will. All of
creation does His bidding.
Jesus Restores a Demon-Possessed Man
26 They sailed to the region of the Gerasenes,[b]
which is across the lake from Galilee.
CLARKE, "The country of the Gadarenes - Or, according to several MSS.,
Gerasenes or Gergasenes. See on Mat_8:28 (note), and Mar_5:1 (note).
GILL, "And they arrived at the country of the Gadarenes,.... In Mat_8:28 it
is called the country of the Gergesenes; see Gill on Mat_8:28 as it is here, in the
Arabic and Ethiopic versions; and "of the Gerasenes", in the Vulgate Latin; but the
Syriac and Persic versions read, "of the Gadarenes", as in Mar_5:1. See Gill on Mar_
5:1.
which is over against Galilee: from whence the ship launched, and Christ and his
disciples came.
HENRY, "II. His power over the devil, the prince of the power of the air. In the
133

134. next passage of story he comes into a closer grapple with him than he did when he
commanded the winds. Presently after the winds were stilled they were brought to
their desired haven, and arrived at the country of the Gadarenes, and there went
ashore (Luk_8:26, Luk_8:27); and he soon met with that which was his business
over, and which he thought it worth his while to go through a storm to accomplish.
CALVIN, "Luke 8:26.There met him a certain man out of the city It is uncertain
whether Luke means that he was a citizen of Gadara, or that he came out of it to
meet Christ. For, when he was ordered to go home and proclaim among his
friends the grace of God, Mark says, that he did this in Decapolis, which was a
neighboring country stretching towards Galilee; and hence it is conjectured that
he was not a native of Gadara. Again, Matthew and Mark expressly state that he
did not go out of the city, but from the tombs, and Luke himself, throughout the
whole passage, gives us to understand that the man lived in solitary places. These
words, therefore, there met him a certain man out of the city, I understand to
mean, that, before Christ came near the city, the demoniac met him in that
direction.
As to the opinion that the man dwelt among the graves, either because devils are
delighted with the stench of dead bodies, or gratified by the smell of oblations, or
because they watch over souls which are desirous to approach their bodies; it is
an idle, and, indeed, a foolish conjecture. On the contrary, this wretched man
was kept among the graves by an unclean spirit, that he might have an
opportunity of terrifying him continually with the mournful spectacle of death,
as if he were cut off from the society of men, and already dwelt among the dead.
We learn from this also that the devil does not only torment men in the present
life, but pursues them even to death, and that in death his dominion over them is
chiefly exercised.
BENSON, "Luke 8:26-39. See the contents of these verses explained at large, on
Matthew 8:28-34; and Mark 5:1-17. I beseech thee, torment me not — Let me
continue where I am, and do not, before my time, cast me into the place of
torments. For he had commanded the unclean spirit to come out of the man —
Being moved with pity at the sight of such a miserable spectacle; for oftentimes it
had caught him — Therefore our compassionate Lord had made the more haste
to cast it out. That he would not command them to go into the deep — This
expression, the deep, in English, is invariably, the sea. In this sense it occurs
often in Scripture. We find it in this gospel, Luke 5:4, where the Greek word, so
rendered, is, το βαθος. That the sea is not meant here, is evident; for to the sea
the demons went of themselves, when permitted, at their own request, to enter
into the swine. The word αβυσσος, here used, evidently signifies the place where
the wicked spirits are punished, as it does likewise Revelation 20:3, where it is
translated, the bottomless pit. Indeed, it properly denotes a place without a
bottom, or so deep that it cannot be fathomed. The Greeks describe their
Tartarus in this manner: and the Jews, when they wrote in Greek, did not
scruple to adopt their expressions, because they were universally understood.
There was a herd of many swine feeding — Within their view, though at a
distance. They besought him to suffer them to enter into them — Not that they
could have any more ease in the swine than out of them: for had that been the
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135. case, they would not so soon have dislodged themselves, destroying the herd.
COKE, "Luke 8:26-27. And they arrived at the country of the Gadarenes,—
Though we have given, in the notes on St. Matthew, an explanation of the
principal circumstances of this remarkable miracle; yet, as it contains so full and
satisfactory an account of real possession, and demoniacal agency, I cannot
refuse my reader the extracts following from Dr. Ward's Dissertation on the
subject, as they not only concur with, but strongly confirm the opinions which I
have advanced in the notes onSt. Matthew. Observe we then, that the case of the
man among the tombs is told with some remarkable circumstances: he is here
described as wholly unconversable; so fierce, that no one durst come near him.
He had lived a long time in this condition, and therefore was neither capable, nor
had any opportunity, of knowing any thing concerning Christ or his character.
Besides, it is plain that he could not be apprized of his coming at that time, forthe
ship sailed over from the other side in the night; and so soon as Christ came
ashore, and the man saw him at a distance, he ran to him and worshipped him;
Luke 8:28. Are these the actions of a mere madman, fierce and outrageous?
What could give this sudden turn to his mind, while Christ was yet at a distance
from him? And when he came up to Christ, and Christ spoke to him, how could
he know and confess him to be the Son of God most high, whom he had never
before heard of? What he says further is indeed agreeable to the ravings of a
madman, if it came from himself: but that it could not, seems very plain from its
inconsistency with his true confession of Christ, to whom he was wholly a
stranger; though considering all that he says as coming from an evil spirit, the
whole is in character; nor do the inhabitants of the neighbouring town seem to
know more of Christ than this man, if we are to judge by their conduct. All the
circumstances therefore being duly considered, it will appear very evident that
the case of this man could not be merely the effect of madness, but that it was a
real possession. In the present case, the circumstances mentioned are such as
cannot be otherwise accounted for, than by a real possession. St. Luke observes,
that Christ first spoke to them, or one of them, (Luke 8:29 and see Matthew
8:28.) and commanded the unclean spirit to come out of him. If this was spoken
to the man, and not to the devil,—by the unclean spirit must be meant the
disease: and as Christ never spoke in vain, the man must immediately have
found some change in himself for the better, and therefore could not have asked
him after this, whether he came to torment him. But that this discourse was
between Christ and the evil spirit appears still more evident from a preceding
instance of the like kind, which happened while Christ was yet less known, and is
recorded by St. Mark, Mark 1:21, &c.
BURKITT, "This piece of history gives us a very sad relation of a person that
was possessed of a legion of devils; we read of few, if any, in the Old Testament,
that were thus possessed, but of many in the New. Our Saviour came into the
world to destroy the works of the devil; therefore he suffered Satan to enter some
human bodies, to show his divine power in casting him out.
Observe here, 1. That the evil angels by their fall lost their purity, but not their
power; for with God's permission they have power not only to enter men's
bodies, and to possess them, but also to distemper their minds, and to drive them
135

136. to frenzy and madness; such was the deplorable case here.
Note, 2. That the reason why the evil angels do not oftener exert their power in
doing mischief to the bodies and lives of men, is from the restraining power of
God: the devil cannot do all the mischief he would, and he shall not do all he can.
Observe, 3. The place where these evil spirits delighted to make their abode:
amongst the tombs or graves, places desolate, forlorn, and solitary, which are apt
to breed horror of mind, and to give advantage to temptation.
From whence I gather, that it is very dangerous and unsafe for persons,
especially in whom melancholy prevails, to give themselves too much to
solitariness, to frequent desolate places, and to affect being much alone; for it
gives advantage to Satan to set upon them with powerful temptations. It is much
better to frequent human society especially to delight in the communion of the
saints, by means whereof we may be more and more strengthened against
Satan's temptations.
Observe 4. How the devils own Christ to be the Son of God, and pay unwilling
worship and homage to him, yielding subjection to him as his slaves and vassels,
not a free and voluntary service: They cried out, and fell down before him,
saying, What have we to do with thee, Jesus, thou Son of God? Where, by calling
him Jesus, they owned him to be a Saviour, but none of their Saviour: What have
we to do with thee, Jesus?
Oh! What an uncomfortable expression is this, to own Christ to be a Saviour,
and at the same time to know and declare that he is none of our Saviour? "What
is God, if he be not my God?" What comfort in a Saviour, if he be not my
Saviour?
Observe, 5. What a multitude of evil spirits do enter into one man. Oh, the
extreme malice and enmity of the devil against mankind, in that so many evil
spirits should at once afflict and torment a single person, even a legion, many
thousands of them!
Note likewise, the unity and agreement which is amongst these evil spirits in
doing mischief; though there was a multitude of them in this one person, yet they
have all but one name. We see the very devils have a sort of unity amongst
themselves, and in their malicious and mischievous designs against mankind they
are as one. Oh how happy were it, if good men were as united in their designs
and endeavors for the glory of God, and the good of one another, as devils
conspire and contrive against them!
Observe, 6. The request which the devils make to Christ: We beseech thee,
torment us not.
From whence we may gather,
1. That there are torments appointed to the spiritual nature of evil angels.
136

137. 2. That the evil angels, or devils are not so full of torment as they shall be,
although they are as full of sin and discontent as they can be; there will be a time
when their torments shall be increased; therefore they pray, Torment us not
before the time; that is, do not increase our torments before the appointed time
of their increase.
Observe, 7. The devil's request for permission and leave to go into the herd of
swine.
Where note,
1. The devil's malice: he will hurt the poor beasts, rather than not hurt at all.
2. His powerful restraint: he cannot hurt a poor pig without a permission: Suffer
us to enter. Satan's malice indeed is infinite, but his power is bounded: it is a
power under a power; if he could not hurt the swine, much less can he afflict the
children of men without leave.
Observe 8. How Satan's request is yielded to by our Saviour: he suffered them to
go into the swine, not to gratify their desire in doing mischief; but, first, hereby
Christ showed his power over the devils, that they could not act without his
permission and leave; next, to show how great the malice and power of the devil
is, if not restrained; and lastly, that the miracle of casting out so many devils
might appear to be the greater.
Learn hence, that sometimes Almighty God, for wise ends and just causes, does
suffer the devil to enjoy his desire, in doing mischief unto the creatures: Jesus
said unto them, Go.
Observe, 9. What a bad effect this miracle had upon the minds of the Gadarenes;
instead of believing and owning Christ's divine power, the loss of their swine
enrages them, and makes them desire Christ's departure from them.
Learn, that carnal hearts prefer their swine before their Saviour, and would
rather lose Christ's presence than their worldy profit: They besought him to
depart from them. Sad is the condition of those from whom Christ departs; more
sad the condition of such who say unto Christ "depart"; but most sad the
condition of them who beseech and entreat Christ to depart from them: thus did
the Gadarenes here, and we do not read that ever Christ returned more to them.
Observe, 10. How desirous the possessed man was to continue with Christ after
he was come to himself: He prayed that he might be with him. This he might
desire, partly to testify his thankfulness to Christ, partly out of fear of being re-
possessed again by Satan, or perhaps to have the opportunity of hearing Christ's
doctrine, and seeing his miracles: for such as have once tasted that the Lord is
gracious, and experienced the pleasure and profit of Christ's company, are very
desirous of the continuance of it and exceeding loth to part with it.
137

138. However, our Saviour at this time did not think fit to suffer him, knowing that
more glory would redound to God by publishing this miracle to his friends.
Christ expects, after eminent deliverances wrought for us, that we should be the
publishers of his praises, and declare to all, far and near, the great and
wonderful things which he has done for us.
Observe lastly, how Christ ascribes that power to God, by which he had wrought
this miracle of healing: Shew how great things God has done for thee.
From whence the Socinians infer, that had he been God most high, and the
author of that power by which he wrought this miracle, he would have ascribed
it to himself. Answer, Christ does this, as not seeking his own glory, but the glory
of him that sent him; that is, as executing his prophetic office in his Father's
name, and casting out devils by that Spirit which he had received from his
Father.
PETT, "Landing on the east side of the Lake of Galilee they arrived in ‘the
country of the Gerasenes’. Differing manuscripts and versions have different
names for the area in mind, probably mainly because of the later difficulty of
identification - Gerasenes, Gergesenes, Gadarenes, Gergustenes. Gerasa was a
well known city thirty miles inland, (and must thus probably be ruled out,
although they may have owned land in the area) and Gadara was six miles
inland, although the land between Gadara and the sea was known as ‘the
country of the Gadarenes’. Both Gerasa and Gadara were included in ‘The Ten
Towns’ (Decapolis), and Matthew actually identifies the place as ‘the country of
the Gadarenes’ because that was relatively well known and the incident took
place in the area around Gadara. Luke, following Mark, may well have had in
mind the small coastal town now known as Kersa or Koursi which is in that area
(thus now Kerasenes). Near that town is a fairly steep slope within forty metres
of the shore, and the cave tombs can still be seen.
The whole region was known as the Ten Towns (Decapolis) because it was
originally a place where ten major towns formed an alliance for mutual
protection. It was semi-independent and ruled itself, although being loosely
connected to the Province of Syria. It was predominantly Gentile but had been
conquered by the Macabbees and now also contained a relatively small Jewish
population. It may have been Jesus’ intention to proclaim the coming Kingly
Rule of God to the Jews in the area, although in the event He did not do so. More
likely His intention was mainly to take a respite from the huge crowds that He
could not avoid when on Jewish territory.
PETT, "(8:26-39).
Disembarking from the boat in the country of the Gerasenes, fresh from His
triumph at sea, Jesus is confronted with another ‘storm’ in the person of a man
possessed by many militant evil spirits who had rendered him naked and mad.
The whole countryside feared him, and when they could they bound him with
chains and fetters. But he was so strong under the evil influence that he could
break the fetters and escape to live among the tombs. It would seem that this
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139. would be a severe test of Jesus’ power and authority.
It may well be that Luke intended us to see in this narrative an illustration of
Gentiles being delivered ‘from the power of Satan to God’ (Acts 26:18). The man
is depicted as under Satan’s control, he comes to Jesus and confesses Him as the
Son of the Most High God, Jesus then removes what is unclean from him, and he
ends up sitting at the feet of Jesus clothed and in his right mind having been
‘saved’ (Luke 8:36 literally), at which he confesses Jesus before men.
This is not to doubt its historicity. In this regard it should be noted that Jesus
performed a large number of miracles and exorcisms. There was therefore a
wide selection from which the writers could select, and they regularly made their
selection on the basis that the examples they chose also had another lesson to
teach.
Note On Evil Spirits/Demons.
The incident we are now about to examine raises again the question as to the
existence of evil spirits. But this is something never doubted anywhere in the
Bible. It is not constantly stressed or over-emphasised, but there is the clear
indication of evil power at work behind the scenes from Genesis 3 onwards
(compare Job 1-2; Daniel 10; Zechariah 3), right through to Revelation. That
Jesus Himself believed in Satan ‘the Adversary’ (the Devil, ‘the Accuser’) there
can be no doubt (Luke 4:1-13; Luke 10:18; Luke 13:16; Luke 22:31; Matthew
4:10; Matthew 12:26; Matthew 13:39; Matthew 25:41; Mark 3:23; Mark 3:26;
Mark 4:15; John 8:44). Indeed it was to destroy the works of the Devil that Jesus
came (1 John 3:8). He constantly overcame him. And if Satan exists we can be
sure that other evil spirits exist also.
The growth of monotheism hindered the ability of these evil spirits to affect
mankind for when men ceased seeking to worship them through the worship of
the gods (Deuteronomy 32:16-17; 1 Corinthians 10:20), or to seek to influence
them or to contact them through the occult, their effectiveness was largely
nullified. But their readiness, when given the opportunity, to enter and control
men is evidenced throughout history. The twentieth century saw a rise of spirit
possession in Western countries precisely because men and women once more
opened themselves to such evil influences in their search for new (and
dangerous) ‘amusements’, and the twenty first century may yet see further
growth as people indulge in the occult in various ways, but in Africa and the East
such possession has always been well known and evidenced. There they do not
scoff at the idea of evil spirits, even the educated.
Such activity must not be over-exaggerated. The Gospels distinguish sickness
and lunacy from spirit possession (Luke 4:40; Luke 7:21-22; Matthew 4:23-24;
Matthew 8:16; Matthew 10:8; Mark 6:13), and Jesus only casts out evil spirits in
clear cut cases. He did not believe that they affected every man, or even most
men, by entry and possession, nor did He see them as the prime cause of disease
except in rare cases, although it is made clear that Christians do ‘wrestle’ with
evil powers in heavenly places, often without knowing it for they triumph
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140. through Christ (Ephesians 6:12). There did appear to be a rise in spirit
possession in the days of Jesus, but this may well rather be because His presence
drew them out and brought them to the fore. At other times they could carry on
undisturbed, preferring not to be brought to notice. It is noteworthy that Jesus
did not lay hands on men possessed by evil spirits. He dealt with them by a word
of command. (A lesson to be well learned by any who deal in such things).
Men possessed by evil spirits may behave in strange, extreme ways and the
spirits can to some extent control their actions and even speak through them in
different voices. But not all who behave in strange ways do so because they are
demon possessed. Mental problems can produce what appear to be similar
reactions and a distinction was in fact made between the ‘lunatic’ and the ‘spirit-
possessed’ (Matthew 4:24). Nor do all demon possessed people obviously behave
outwardly in strange ways.
The fact that such evil spirits were personal comes out in that they recognised
Jesus for Whom He was, showed fear, were aware of God’s purpose for them,
and spoke and cried out. They can probably, however, only enter people when
they in some way open themselves to them. This can especially occur when
people dabble in fortune telling, astrological influences, seeking the spirit world,
witchcraft, idol worship, blanking the mind, attending gatherings where spirits
are to be engaged and so on. These things are constantly condemned in the Bible.
See for example Exodus 22:18; Leviticus 19:26; Leviticus 19:31; Leviticus 20:27;
Deuteronomy 18:10-12; Isaiah 8:19. While large numbers who indulge in such
things do not become possessed, it is an ever present danger. Medical science
cannot deal with such cases, which require exorcism through the power of
Christ.
End of note.
Having this in view we now move on to look at an extreme case of spirit
possession dealt with by Jesus which revealed His total mastery over the spirit
world.
We may analyse this passage as follows:
a They arrived at the country of the Gerasenes, which is over against
Galilee (Luke 8:26).
b When He was come forth on the land, there met Him a certain man out of the
city, who had demons, and for a long time he had worn no clothes, and abode not
in any house, but in the tombs (Luke 8:27).
c When he saw Jesus, he cried out, and fell down before him, and with a loud
voice said, “What have I to do with you, Jesus, you Son of the Most High God? I
beseech you, torment me not” (Luke 8:28).
d For He was commanding the unclean spirit to come out from the man (Luke
8:29 a).
e For oftentimes it had seized him, and he was kept under guard, and bound with
chains and fetters, and breaking the bands asunder, he was driven of the demon
into the deserts (Luke 8:29 b).
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141. f Jesus asked him, “What is your name?” And he said, “Legion”, for many
demons were entered into him, and they entreated Him that He would not
command them to depart into the abyss (Luke 8:30-31)
g There was there a herd of many swine feeding on the mountain, and they
entreated him that He would give them leave to enter into them. And He gave
them leave. (Luke 8:32)
f And the demons came out from the man, and entered into the swine, and the
herd rushed down the steep into the lake, and were drowned (Luke 8:33).
e When those who fed them saw what had come about, they fled, and told it in
the city and in the country. And they went out to see what had happened, and
they came to Jesus, and found the man, from whom the demons were gone out,
sitting, clothed and in his right mind, at the feet of Jesus, and they were afraid
(Luke 8:34-35).
d Those who saw it told them how he who was possessed with demons was made
whole (Luke 8:36).
c And all the people of the country of the Gerasenes round about asked him to
depart from them, for they were gripped with great fear, and he entered into a
boat, and returned (Luke 8:37).
b But the man from whom the demons were gone out prayed him that he might
be with him. But he sent him away, saying, “Return to your house, and declare
how great things God has done for you” (Luke 8:38-39 a).
a He went his way, publishing throughout the whole city how great things Jesus
had done for him (Luke 8:39 b).
Note that in ‘a’ they arrive in the country of the Gerasenes, and in the parallel
the healed man publishes abroad there all that Jesus has done for him. In ‘b’ the
demoniac had been naked and alone, not wanting company or dwelling in any
house, and in the parallel he wants to be with Jesus, but Jesus tells him to go
back and live in his house as a testimony to what God has done. In ‘c’ the man is
afraid of Jesus, recognising Him as the ‘Son of the Most High God’, and in the
parallel the people are afraid of Jesus and want Him to leave. In ‘d’ Jesus
commands the unclean spirit to come out of the man, and in the parallel those
who saw it testify as to how it happened. In ‘e’ we are told of the distraught state
of the man before he is healed and in the parallel the evil spirits have gone out
and the man is sitting clothed and in his right mind. In ‘f’ the evil spirits plead
not to be sent to the Abyss and in the parallel they end up in the sea. In ‘g’ Jesus
gives them permission to enter the swine. The central position of this last
demonstrates that this is seen as important. Unclean demons are depicted as only
fit for unclean pigs. The Jews looked on pigs with abhorrence. They were one of
those creatures listed as ‘unclean. Thus this was a rebuke to those who kept pigs
in one time ‘Jewish’ territory in open defiance against God (the territory had
once been ruled by the Jews), it was an indication of God’s desire to cleanse the
land by removing all uncleanness from it, and it was especially an indication of
God’s opinion of evil spirits. They are only fit for ‘unclean’ pigs.
27 When Jesus stepped ashore, he was met by a
demon-possessed man from the town. For a long
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142. time this man had not worn clothes or lived in a
house, but had lived in the tombs.
CLARKE, "A certain man - See the case of this demoniac considered at large,
on the parallel places, Mat_8:28-34 (note); Mark 5:1-20 (note). In India deranged
persons walk at liberty through the streets and country in all manner of dresses;
sometimes entirely naked; and often perish while strolling from place to place. It is
the same in Ireland, as there are no public asylums either there or in India for insane
people.
GILL, "And when he went forth to land,.... The Persic and Ethiopic versions
read,
when they went forth to land; when Christ and his disciples came out of the ship,
and went ashore:
there met him out of the city a certain man; or rather, there met him a certain
man of the city; that is, one that belonged to, and was an inhabitant of Gadera, or
some city thereabout; who had been born and brought up, and had lived there; for
certain it is, that he did not now come out of the city, but out of the tombs, as in Mat_
8:28 and to which agrees the account of him that follows here; in the Vulgate Latin
version, these words, "out of the city" are omitted; which the interpreter not
understanding, might leave out, as carrying in it a seeming contradiction to the
accounts of him:
which had devils long time. The Vulgate Latin, Syriac, Persic, and Arabic
versions, read in the singular number, which had a devil: and which agrees with
Luk_8:29 for though more are after mentioned, yet the many might be under one
head, and chief of them; but in all the copies, it is read in the plural number, "devils";
and to this agrees the name of legion, for there were many devils in him, and they
had a possession of him a long time which aggravates the miserable condition of this
man, and illustrates the power of Christ in freeing him from them:
and wore no clothes; but went naked, and when any were put upon him, would
tear them in pieces:
neither abode in any house, but in the tombs; See Gill on Mar_5:3.
COFFMAN, "Reference is made to the parallel accounts of this wonder in both
Matthew and Mark and to the comments concerning it in my Commentary on
Matthew and my Commentary on Mark. Luke added the detail of the man's
wearing no clothes.
In this series, several dissertations on demon possession have already been
written, supporting the conclusion that: (1) demon possession was certainly a
fact in those times; (2) it could be a fact today; (3) if it is not a fact today, it is due
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143. to the success of Jesus in destroying the works of Satan; and (4) there are too
many unknowns regarding human behavior today to allow any dogmatic
conclusion to the effect that such a phenomenon has perished from the earth.
Again from Geldenhuys:
With the incarnation of the Word, the Son of God, the forces of the devil also, in
order to oppose him as Man and in his work of redemption, endeavored to
incarnate themselves in human beings. The Evil One, as it were, wanted to
become a man. It is for this reason that demon-possession was such a
characteristic phenomenon of the time when Jesus was upon the earth.[13]
That such was indeed Satan's purpose would appear as a natural deduction from
Satan's behavior as revealed in the Old Testament. When Aaron cast his rod
upon the ground and it became a serpent, Satan's representatives at once
imitated and reproduced, apparently, the same miracle, with this difference, that
Aaron's rod-serpent swallowed all of theirs! (Exodus 7:12).
There were actually two of these demoniacs, as related in Matthew; but as Boles
expressed it, "He who tells of the two includes the one, and he who tells of the
one does not deny the two."[14]
[13] Ibid., p. 256.
[14] H. Lee Boles, Commentary on Luke (Nashville: Gospel Advocate Company,
1940), p. 175.
BI 27-40, "A certain man who had devils long time
The demoniac in the tombs as he resembles the unconverted sinner
Observe the parallel that exists between this poor demoniac and the unconverted
sinner.
I. PREVIOUS TO CONVERSION.
1. Possessed by an unclean spirit.
2. Living among the dead.
3. Disordered in intellect.
4. His own tormentor.
5. In a state of utter destitution and wretchedness.
6. Beyond the power of human assistance or restraint.
II. AT CONVERSION.
1. The means employed: the Word of Christ.
2. The influence exerted: the almighty power of Christ.
3. The effect produced:
(1) The unclean spirit expelled.
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144. (2) The naked one clothed.
(3) The wanderer sitting at the feet of Jesus.
(4) The maniac in his right mind.
III. AFTER CONVERSION.
1. Desiring to remain with Jesus. How natural—wishing to forsake all, in order to
be near the Great Physician.
2. Christ’s command, whatever it may be, is immediately obeyed. (J. J.Rew, M.
A.)
Plain words with the careless
1. A man may know a great deal about true religion, and yet be a total stranger to
it. There are no sounder theoretical believers than devils, and yet their conduct is
not affected by what they believe, and consequently they still remain at enmity to
the Most High God.
2. There are a great many bad prayers prayed in the world. The man said, “I
beseech Thee, torment me not.” A sinner’s prayer for his own misery is often a
grim and awful thing to look upon, from its horrible earnestness.
I. A VERY MISCHIEVOUS MISAPPREHENSION. It is currently thought among
mankind, that to receive the gospel of Christ would be to cease to be happy, to give
up all joyfulness and cheerfulness, and to doom one’s self to a life of melancholy.
1. Now, I will admit that if men will go on in their sins, the gospel will, if it gets at
their consciences, make them miserable. It will act as salt to raw wounds, or as a
whip to rebellious backs.
2. Again, I must make another admission, namely, that a great many people, at
the time when they become serious for the first, and give themselves to Christ,
are rendered, for a time, very miserable. The terrors of the Lord are upon them,
and they are feeling the burden of sin—it is no wonder that a cloud hangs over
their brows.
3. But, now that I have admitted this, I want to ask those who say that Jesus
Christ would make them miserable, a question or two. I have admitted a great
deal—now, be fair and open with me in return. You are afraid of being made
miserable. Are you so mightily happy, then, at the present moment? Excuse me if
I say that I rather question whether those Elysian fields of yours are so very
delightful. A man cannot sin without bringing upon himself some sorrow even in
this life.
4. There is another question I would like to ask you, and that is: If you reply that
you are happy now, I should be glad to know whether the present, happiness
which you enjoy, or say you enjoy, will last you very long? The leaves are now
falling very rapidly from the trees, and they remind us that we, too, must die. Will
your mirth and your jollity support you in the dying hour?
5. But now, we will go farther in dealing with this mischievous misapprehension.
You have a notion that if Jesus Christ should come into your heart, you would
have to give up your pleasures. Now, what pleasures? The pleasures of the hearth
and family fireside? The pleasures of seeing your children growing up around you
to call you blessed? The pleasures of doing good? The pleasures of discharging
your duties as in the sight of God? The pleasures of a quiet conscience? None of
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145. these pleasures will Christ take away from you. Still you say, “If I were a Christian
it would make me melancholy!” Make you melancholy to believe that you are on
the way to heaven, and that when the trials of this poor life are over, you shall be
with Jesus for ever? I cannot imagine it. Let not Satan’s lie deceive you.
6. One thing I will also say, and then have done with this point. You believe that
religion is a happy thing, though you pretend you do not. You must confess, and
you do confess, that you desire to die like a Christian.
II. A QUERULOUS QUESTION. “What have I to do with Thee?” This is a question
which we have heard many times. Poor people often ask it. I heard a workman say,
“Well, I have nothing to do with religion; I know it is all very well for my master, for
parsons, and fine ladies, and aristocrats, and old womb, but it is of no use to me; I
have to work hard, and I have a family to bring up, and it has nothing to do with me.”
Now, give me your hand, my good fellow, and, believe me, you are quite mistaken.
Why, there is nobody in the world whom it has more to do with than it has with you,
for “the poor have the gospel preached to them.” But very often the wealthy say,
“What have we to do with Thee?” Lavender kid gloves and the gospel are not always
well agreed: the upper circles are none the nearer heaven because of their imaginary
elevation. There are also certain learned gentlemen who are instructed in
metaphysics and philosophy who patronizingly inform us that the restraint of
religion is a very proper thing to keep the working classes in some kind of order, but
really they themselves are several degrees above it. Thus they say, as plainly as they
can, “What have I to do with Thee?” Oh, my brethren, educated, refined, wealthy, as
you may be, the gospel of Jesus has everything to do with you. The giant minds of
Milton and of Newton found ample room in the gospel; they delighted to bathe, like
leviathan, in the ocean of Divine truth. There are two or three matters in which all of
you have to do with Christ, whether you will or not.
1. It is because of His intercession that you are alive tonight.
2. It is entirely owing to Him that you are now in a place where the gospel can be
proclaimed to you.
3. At the last great day, if you have nothing to do with Him as a Saviour, you will
have to appear before Him as a Judge. We must have to do with Christ. (C. H.
Spurgeon.)
A Chinese demoniac
A short time ago our Christian servant had a great trial; but it resulted, as trials have
done to some of the rest of us, in the strengthening of his faith in God. His brother
became insane, was very outrageous, and getting worse every day. Our servant always
said he was sure his case was similar to that of the man who lived among the tombs
in Gadara. At length his mother grew quite tired of him, and, thinking his case
hopeless, sent him to the Yamen to be killed. He was to be beheaded in two days. We
joined in asking God to heal him. Next morning he was much better, and in a few
days he was quite well. The underlings then refused to let him out, except they
received a good deal of silver. We thought this unfair, as he had had no food from
them, and we declined to assist. Again we unitedly brought him before God asking
Him to bring him out. Next morning we sent his brother to ask the mandarin to let
him out, which he did. He stayed four days with us, heard the gospel, and went home
quite happy to his wife and family, 120 li from the city. (J. Smith.)
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146. The Gadarene demoniac
On landing, after a night of storm, our Lord was met by one who was scarcely human.
The contrast between the rugged shore and the calm sea was not so striking as that
between the wild demoniac and the calm and peaceful Son of God. This was a
meeting of the representatives of two different kingdoms, the kingdom of darkness
and that of light—of hate and of love; of misery and of peace. The Gadarene knew
who Jesus was, yet, full of terror, he cried, “What have I to do with Thee?” and
implored Him to depart. But the Lord had to do with him, and would not therefore
depart, but commanded the demons to depart, and they did so; and then the wild
man came to his right mind, and sat clothed at the feet of his Deliverer, meek and
calm as a wearied child.
1. We have in this man’s history a most instructive evidence of the capacity of an
immortal being to sink into the depths of sin and misery. What was essentially
wrong in this man? It was his wrong mind. He was delivered from that by being
brought to his right mind.
2. Look at the meeting of the demoniac with the Saviour. It was verily a crisis in
the sad life of this miserable man. The inner conflict in this man’s spirit on
meeting Jesus represents the struggle in many a heart, during a similar crisis in
its history.
3. Observe the effects of this great act of love on the hitherto miserable demoniac.
What outward force failed to accomplish, inward principle effected. His outward
physical condition was the effect and sign of his inward reformation. Such will be
the results, more or less, in every case where a soul is truly brought to the
knowledge and love of God in Jesus Christ. Terror will give place to love.
4. Notice, further, that when Jesus cast out the demon, the Gadarene prayed that
he might be allowed to follow Him. This prayer offered up by a true disciple was
the only one, connected with the incident, which Jesus did not answer in the way
requested. The demons prayed that they might be permitted to enter the herd of
swine, and their prayer was granted. The Gadarenes prayed that Jesus would
depart out of their coasts, and their prayer was also granted. Some prayers may
be answered in judgment, and some refused in mercy.
5. But why did this man ask to be allowed to follow Jesus?
(1) It may have been personal love; or
(2) it may have arisen from a trembling fear lest the dreadful demons of the
olden time should return with the departure of Jesus; or
(3) his prayer may have been offered from shame for his countrymen, who
had asked the Lord of life and of peace to leave their coasts. But the worse the
people were, the more they needed a missionary. And what a missionary this
man would be! (Norman Macleod, D. D.)
Destructive power
On one occasion Christ’s power operated in a direction that was merely destructive. A
legion of devils besought Him to let them enter a herd of swine (a terrible illustration
of the intolerableness” of life in hell), and on obtaining permission the whole herd, to
the number of 2000, ran into the sea, and was destroyed. Much has been said against
the people who besought Christ to leave their coasts on finding their swine
destroyed; they have been charged with sordidness, selfishness, and low ideas of the
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147. value of human amelioration. Though we may steal a cheap reputation for
magnanimity at the expense of these unfortunate people, yet they were right after all
in desiring such a man as they took Christ to be to depart from their midst. Their
request was the expression of a great principle in the human constitution, implanted
there by the Creator. Men cannot be benefited by mere power, but they are
necessarily reduced to a meaner manhood by the presence of a power that is
destructive. The history of despotism proves this. People never beg thunder and
lightning to continue amongst them, but they often wish that summer would never
go away. (J. Parker, D. D.)
Insanity is much nearer the kingdom of God than worldly-mindedness
Men with shattered reason felt the spell, while the wise and strong-minded too often
used their intellect, under the bias of passion or prejudice, to resist the force of truth.
In this way we may account for the recognition of Jesus by the Gadarene demoniac.
(A. B. Bruce, D. D.)
A Saviour and not a tormentor
We may be sure of this, that just as the Saviour did not land on the coast of the
Gadarenes to torment them, but to save them from the demons and sins that were
their real tormentors; so He did not come into the world to torment us, but to save us
from evil passions and desires, than which there are no worse tormentors. This,
however, is what some people do not believe. They think that the religion of Christ is
a tormenting religion, and that it torments in two ways:
(1) By putting restraint upon our conduct; and
(2) by taking up all our time. As to the first—in comparison with slavery to
self the service of Christ is perfect freedom. As to the second—it takes no
more time to do everything to the glory of God, than to do everything to God’s
dishonour. (E. J. Hardy.)
Hell on earth
1. We may learn from this account that evil spirits are real persons. There is a
notion got abroad that it is only a figure of speech to talk of evil spirits, that all
the Bible means by them is certain bad habits, or bad qualities or diseases. When
I hear such language—and it is very common—I cannot help thinking how
pleased the devil must be to hear people talk in such a way. How can people help
him better than by saying that there is no devil?
2. We have no right to believe—we have every right not to believe—that these evil
spirits can make us sin in the smallest matter against our own wills. (Charles
Kingsley.)
Legion
If we yield to temptations whenever they come in our way, we shall find ourselves
less and less able to resist them, for we shall learn to hate the evil spirits less and less.
We shall give place to the devil, as the Scripture tells us we shall; for instance, by
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148. indulging in habitual passionate tempers, or rooted spite and malice. And so a man
may become more and more the slave of his own nature, of his own lusts and
passions, and therefore of the devils who are continually pampering and maddening
those lusts and passions, till a man may end in complete possession. Few men in
England, of course, would be fools enough to indulge the gross and fierce part of
their nature till they became mere savages, like the demoniac whom Christ cured; so
it is to respectable vices that the devil mostly tempts us—to covetousness, to party
spirit, to a hard heart, and a narrow mind; to cruelty, that shall clothe itself under the
name of law; to filthiness, which excuses itself by saying, “ It is a man’s nature, he
cannot help it”; to idleness, which excuses itself on the score of wealth; to meanness
and unfairness in trade, and in political and religious disputes—these are the devils
which haunt us Englishmen—sleek, prim, respectable fiends enough, and truly, their
name is Legion. (Charles Kingsley.)
Spirits in possession of a man
I. THE CONDITION OF THE DEMONIC.
1. The extent to which he was possessed.
2. The effects of the possession.
II. THE DEMONIAC CURED AND CLOTHED.
1. He is brought to his right mind.
2. He appears in his right place.
3. He displays a right demeanour. (A. A. Ramsey.)
A genuine case;
The area which an unclean spirit is permitted, in taking possession of a man, is
probably, in the present day, more limited than it was during our Lord’s personal
ministry on earth. But the effects are not less disastrous, if less extraordinary, than
they were then. Let me supply an example from within the range of my own
observation. He was a choice young man, son of a wealthy citizen in the metropolis.
Favoured by birth, distinguished by amiability of disposition and superior natural
talents, clever in business, skilled in the sciences, he was the acknowledged centre of
a wide and admiring circle of relatives and friends. One day an evil spirit, which for
weeks previously had been hovering about his path, whispering in his ear, and
injecting thoughts of envy, evil, and unbelief into his mind, took possession of him. It
was while, at an evening party, he sat before the piano, discoursing exquisite music to
an eager, enthusiastic group of friends. Suddenly there came upon him what he
afterwards described to me as an irresistible impulse. It instantly detached him from
the most agreeable associations. He glided out of the glittering room, rushed from
beneath his father’s roof into the dark street, and almost before his absence from
home was noticed, he was “among the tombs,” gnashing his teeth in a frenzy of
lustful passion, rending those beautiful garments of virtue which cannot easily be
repaired, and wounding himself with weapons which inflict a deeper scar in the
conscience than “stones” do in the flesh. There, in the sepulchral regions of vice, in
the charnel-house of the morally dead, he “dwelt night and day for years.” Neither
could any man tame him. Again and again the task was tried and failed. Faithful
reproofs, cogent reasonings, urgent entreaties, tender persuasions oft-repeated, were
utterly fruitless in regard to his reformation. “Fetters” most strong and sacred were
148

149. used to bind him. Fetters forged in the white heat of a mother’s burning devotion.
Fetters skilfully woven out of the deep treasures of a pious sister’s heart. But they
proved as ineffectual as did the seven green withes on the limbs of Samson. It was in
an hour of direful wretchedness, when, in a paroxysm of mingled rage and remorse,
he was rushing to the riverside, defiant of all that is holy and true, and seeking self-
forgetfulness in the suicide’s grave, that Jesus met him, arrested his steps, cast out
the demon that so long had led him captive, and constrained him to turn his face
homeward, penitently and tearfully saying, “I will arise and go to my father.” (A. A.
Ramsey.)
PETT, "On Jesus landing there after revealing His power on the Lake of Galilee
He was met by a demon-possessed man from the town nearby. This man was a
particularly bad case and was naked and living among the tombs. This would
give him privacy and be undisputed territory, and the cave tombs would provide
shelter. The nakedness is not unusual in cases of extreme clinical depression such
as the evil spirits had caused here. Such people can have a tendency to fling their
clothes off them. No one else wanted to live there apart from equally possessed
people (Matthew tells us that he had at least one companion). It is stressed that
he did not live in a house because later that is precisely what Jesus will tell him
that he must do (Luke 8:39). It will be one of the signs that he was fully cured.
28 When he saw Jesus, he cried out and fell at
his feet, shouting at the top of his voice, “What
do you want with me, Jesus, Son of the Most
High God? I beg you, don’t torture me!”
CLARKE, "Jesus, thou Son of God most high - The words Jesus and God are
both omitted here by several MSS. I think it is very likely that the demons mentioned
neither. They were constrained in a summary way to acknowledge his power; but it is
probable they did not pronounce names which were of such dreadful import to
themselves. The words which they spoke on the occasion seem to have been these,
What is it to thee and me, O Son of the most high? See the note on Mat_8:29.
GILL, "When he saw Jesus,.... Even afar off, at some considerable distance, he
ran towards him, Mar_5:6.
He cried out, and fell down before him; that is, the man possessed with the
devil did so, under his impulse, and through his agitation of him:
and with a loud voice said; which was the unclean spirit in the man:
149

150. what have I to do with thee, Jesus, thou Son of God, most high? I beseech
thee torment me not; i.e. before the time; See Gill on Mat_8:29.
COFFMAN, "It is rather fruitless to seek learned reasons why this demon-
possessed man behaved as he did, especially from commentators who insist today
there are no authentic cases of such a thing! Whatever happened here was real;
and the three historical records of it contained in the holy Gospels are
unimpeachable. There are glimpses of things in these records which are beyond
the perimeter of human knowledge, such as, for example, the salutation of Jesus
as "Son of God Most High." This is similar to the designation of God which was
uttered by Gabriel in the annunciation, leading to the deduction that "most
High" is one of the titles God frequently used in the unseen world. There is also a
bit of evidence to the effect that the whole demoniac world lies in a state of
dreadful fear and apprehension of their ultimate fate which demons freely
acknowledge will be executed upon them by the Lord Jesus Christ. How strange
it is that men seem to have no fear at all of the judgment so dreaded by demons.
Men do not believe in the impending punishment of evil; but demons KNOW
about it. There are lessons in this event which, if heeded, can benefit all
mankind.
COKE, "Luke 8:28. What have I to do with thee, &c.?— This way of speaking
has been used bywriters in all the ancient languages, and is applied both to
personsand things. With respect to persons, it is used, sometimes by superiors
towards inferiors; at other times, by one equal to another; and again, at other
times, by inferiors towards their superiors; and the sense must vary according to
the different circumstances of the persons whom it respects. For when an inferior
thus addresses his superior, which is the case here, it is to be considered only as
an expostulation; and in that sense the devils might use this form of expression to
Christ: for that they did it in an expressive manner, is evident from the worship
which they paid him at the same time; as likewise from their petition to
himimmediately afterwards, that he would permit them to go into the swine. And
therefore, his being their judge seems to occasion no impropriety in the
expression; for a criminal may, and often does expostulate with his judge: but
the inconsistencyof it, as coming from the demoniacs themselves, has been shewn
already in the preceding note. It is evident indeed from many passages in the
evangelists, that Christ frequently forbad not only the devils, but men likewise,
in public, to acknowledge him to be the Son of God; the reasons for which have
been already repeatedly given: but at other times he thought proper to permit
such a declaration in private, and particularly from his disciples, as we find
Matthew 16:15; Matthew 16:28. And as to the case of these demoniacs among the
Gadarenes, there seems to have been the greatest propriety at that time, not only
for his permitting the devils to confess him, as they do, to be the Son of God, but
likewise to worship him. For it does not appear that any other persons were then
present but Christ himself and his disciples, except the demoniacs; and this was
not long before he sent forth his disciples before him to preach and to heal, &c.
Matthew 10:7-8 and therefore, what could be more proper, or give them higher
encouragement to hope for success in this great work, than to see the devils thus
150

151. subject to their Master, and paying homage to him, as they had a little before
seen the winds and the waves obey his command in their passage thither? Now
the power given them in their commission, as recorded Matthew 10:8 was to heal
the sick, cleanse the lepers, raise the dead, cast out devils: if therefore the last,
cast out devils, had meant no more than to cure madmen, surely it would not
have been placed after raising the dead.—Again, in ch. Luke 10:1 we are told
that Christ appointed and sent out seventy other disciples, who are said, Luke
8:17 to have returned again with joy, saying, Lord, even the devils are subject to
us through thy name. Where it is plain that they did not mean mere madmen, by
our Saviour's answer,—Rejoice not that the spirits are subject unto you; but
rather rejoice, because your names are written in heaven.
PETT, "When the man saw Jesus he was forced to acknowledge Him. Crying out
that he had nothing in common with Jesus he addressed Him as the Son of the
Most High God and begged that he might not be tormented. He was aware of the
powerful authority of Jesus and of His divine power. In what was now mainly
Gentile territory this was more than an ascription of Messiahship. It was an
acknowledgement of deity. By acknowledging Jesus’ supreme rank he hoped to
avoid punishment. The Most High God was a title used by foreigners of the God
of Israel, and it may well be that as a Gentile the man hoped that Jesus would
not interfere with him on Gentile territory if properly addressed. Let Jesus
return to His own territory leaving him unmolested. Compare here the almost
similar approach taken by the evil spirits in Luke 4:34; Luke 4:41, the main
difference being in the method of address. But there it was on Jewish territory.
‘Son of the Most High God.’ Compare Daniel 3:26; Daniel 4:2; Genesis 14:20-22;
Numbers 24:16; Isaiah 14:14; Acts 16:17. The title Most High God was also used
in Jewish-Hellenistic syncretistic religion. It is, however used in the Psalms
nineteen times to indicate the supremacy of God, so that it may simply signify
their recognition of Jesus’ total supremacy.
29 For Jesus had commanded the impure spirit
to come out of the man. Many times it had
seized him, and though he was chained hand
and foot and kept under guard, he had broken
his chains and had been driven by the demon
into solitary places.
151

152. GILL, "For he had commanded the unclean spirit..... That had the rest of the
devils under his authority, and power,
to come out of the man; this he had done, either before, or just as he came up to
him; See Gill on Mar_5:8.
For oftentimes it had caught him; possessed him, and wrought so strongly in
him, and with so much fury, that there was no governing him:
and he was kept bound with chains and fetters; attempts were made to bind
him, and keep him bound, but in vain: and he brake the bands; See Gill on Mar_5:4.
And was driven of the devil into the wilderness: into some desert and
desolate place, where were the tombs and sepulchres of the dead; this was done by
the prince of the legion.
HENRY, "3. They are very strong, fierce, and unruly, and hate and scorn to be
restrained: He was kept bound with chains and in fetters, that he might not be
mischievous either to others or to himself, but he broke the bands, Luk_8:29. Note,
Those that are ungovernable by any other thereby show that they are under Satan's
government; and this is the language of those that are so, even concerning God and
Christ, their best friends, that would not either bind them from or bind them to any
thing but for their own good: Let us break their bands in sunder. He was driven of
the devil. Those that are under Christ's government are sweetly led with the cords of
a man and the bands of love; those that are under the devil's government are
furiously driven.
4. They are much enraged against our Lord Jesus, and have a great dread and
horror of him: When the man whom they had possession of, and who spoke as they
would have him, saw Jesus, he roared out as one in an agony, and fell down before
him, to deprecate his wrath, and owned him to be the Son of God most high, that was
infinitely above him and too hard for him; but protested against having any league or
confederacy with him (which might sufficiently have silenced the blasphemous cavils
of the scribes and Pharisees): What have I to do with thee? The devils have neither
inclination to do service to Christ nor expectation to receive benefit by him: What
have we to do with thee? But they dreaded his power and wrath: I beseech thee,
torment me not. They do not say, I beseech thee, save me, but only, Torment me not.
See whose language they speak that have only a dread of hell as a place of torment,
but no desire of heaven as a place of holiness and love.
5. They are perfectly at the command, and under the power, of our Lord Jesus; and
they knew it, for they besought him that he would not command them to go eis ton
abusson - into the deep, the place of their torment, which they acknowledge he could
easily and justly do. O what a comfort is this to the Lord's people, that all the powers
of darkness are under the check and control of the Lord Jesus! He has them all in a
chain. He can send them to their own place, when he pleaseth.
COFFMAN, "The demon ... It is not clear why the possessing demons were
referred to in the plural (Luke 8:27), but in the singular afterward, unless, as
revealed a little later, there was a principal demon, the spokesman for all, and in
some sense their leader. This phenomenon of one demon controlling others also
surfaces in the case of the demon returning to the house from which he had been
exorcised and "taking with himself seven other spirits" (Matthew 12:43-45).
152

153. Breaking the bands asunder ... indicates the unnatural strength of the demon-
possessed. Bonds and chains which restrained a normal man were ineffective.
CONSTABLE, "Verses 26-29
Mark and Luke called this area the country of the Gerasenes, but Matthew
called it the country of the Gadarenes. Gergesa (also referred to as Gersa, Kersa,
and Kursi) was a small village about midway on the eastern shore of the lake.
Gadara, one of the Decapolis cities, was a larger town six miles southeast of the
lake's southern end. [Note: Jack Finegan, The Archaeology of the New
Testament, p. 62.] This incident apparently happened somewhere near both
towns on the southeast coast of the lake. A third town with a similar name,
Geresa, was probably the same as Jarash, farther to the south and east. [Note:
Bailey, p. 119.] As Luke described the situation, the demoniac met Jesus and His
disciples as they arrived at the shore. He was one of two demoniacs, but Luke
and Mark only mentioned one of them (cf. Matthew 8:28-34).
Doctor Luke mentioned several symptoms of this man's demon possession. These
included disregard for his personal dignity (nakedness), social isolation, retreat
to an unclean shelter, recognition of Jesus' identity, control of speech, shouting,
and great strength (Luke 8:27; Luke 8:29). This man was under the control of
spiritual powers totally opposed to Jesus and God's will.
The demons in the man acknowledged that Jesus was God (cf. Luke 1:32;
Genesis 14:18-22; Numbers 24:16; Isaiah 14:14; Daniel 3:26; Daniel 4:2). They
were not worshipping Jesus as God but were appealing to Him as their judge for
mercy. They wanted to escape premature torture in the abyss (Luke 8:31; cf.
Matthew 8:29; Revelation 20:1-3; Revelation 20:10).
Verses 26-39
2. The deliverance of a demoniac in Gadara 8:26-39 (cf. Matthew 8:28-34; Mark
5:1-20)
The raging of this demoniac was even worse than the raging of the waters of
Galilee (cf. Psalms 65:7). Demonic power was evident in the Hellenistic world of
Luke's original readers. The fact that this incident happened in predominantly
Gentile territory suggests that Luke may have seen in it a preview of the church's
ministry to Gentiles (cf. Acts 26:18). In his account of this incident Luke stressed
the saving of the man (Luke 8:36), the fear of the spectators (Luke 8:37), and the
abyss as the final destiny of the demons (Luke 8:31). As Jesus had calmed the
sea, He now calmed this demon-afflicted man.
PETT, "The reason for his cry was because Jesus was persistently calling on the
unclean spirit to come out of the man. We are now told a little more of what the
unclean spirit had done to the man. It had regularly seized him and made him
violent, so that when caught he was bound and fettered and kept under guard.
But through its supernatural strength he was able to break the fetters, at which
the demon drove him into the wilderness so that they would be away from men.
They did not like being restrained. They wanted wild freedom.
153

154. ‘The unclean spirit.’ Note the equation of ‘demons’ (a Greek term) with ‘unclean
spirits’. They are ‘unclean’ in contrast with the ‘cleanness’ or purity of God. An
‘unclean spirit’ is a spirit which hates God and all things to do with God, and
shrinks from His presence. Its very behaviour is unclean. And it further
rendered this man ‘unclean’ in Jewish eyes by his dwelling among the tombs.
The man is specifically identified as demon possessed. It is probable that he was
a Gentile (Consider his close proximity to pig farms, abhorrent to orthodox
Jews).
30 Jesus asked him, “What is your name?”
“Legion,” he replied, because many demons had
gone into him.
GILL, "And Jesus asked him, saying, what is thy name?.... This question was
put, not out of ignorance in Christ, but for the sake of those that were with him; and
partly, that the miserable condition of this man might be the more known; and
partly, that his own power might be the more manifest in the dispossession:
and he said, legion, because many devils were entered into him; See Gill on
Mar_5:9.
HENRY, "We may learn a great deal out of this story concerning this world of
infernal, malignant spirits, which, though not working now ordinarily in the same
way as here, yet we are all concerned at all times to stand upon our guard against.
1. These malignant spirits are very numerous. They that had taken possession of
this one man called themselves Legion (Luk_8:30), because many devils were
entered into him: he had had devils a long time, Luk_8:27. But perhaps those that
had been long in possession of him, upon some foresight of our Saviour's coming to
make an attack upon them, and finding they could not prevent it by the storm they
had raised, sent for recruits, intending this to be a decisive battle, and hoping now to
be too hard for him that had cast out so many unclean spirits, and to give him a
defeat. They either were, or at least would be thought to be, a legion, formidable as
an army with banners; and now, at least, to be, what the twentieth legion of the
Roman army, which was long quartered at Chester, was styled, legio victrix - a
victorious legion.
COFFMAN, "What is thy name ...? Jesus had already commanded the demon to
come out (Luke 8:29); and the command was not repeated. Therefore we must
disagree with Barclay that Jesus failed, at first, to cast him out.[15] The request
of the demons that they should be permitted to enter the swine shows that they
recognized the absolute necessity of doing what Jesus commanded. The question
154

155. regarding the name of the possessed was not asked by Jesus "in order to procure
power over the demon," but for the purpose of helping the afflicted to affirm and
maintain his personal identity.
Legion ... simply has the meaning of "many," a Roman legion of those times
ranging in numbers from 4,000 to 6,000. Jesus did not, therefore, get the names
of all those thousands of demons in order to be able to cast them out. As a matter
of fact, Jesus did not ask the demons their name at all, but the name of the man;
and the usurping demons responded, not by giving their several thousand names,
but by the boastful claim that they were "many"! Therefore, how absurd is such
a comment as the following:
Jesus seems to have shared the belief of the time that to defeat a demon it was
essential to know his name. The "name" of a person possessed a mysterious
power in itself so that to get hold of it was half the battle![16]
The critical schools have certainly overreached themselves by such
"explanations." Is one to suppose that the demons cooperated with Christ by
willingly supplying their names?
[15] William Barclay, The Gospel of Mark (Philadelphia: The Westminster
Press, 1956), p. 118.
[16] E. J. Tinsley, The Gospel according to Luke (Cambridge: Cambridge
University Press, 1969), p. 92.
COKE, "Luke 8:30. What is thy name, &c.?— Our Saviour probably asked the
name of the evil spirit, to shew the extreme misery of the demoniac who was
possessed by him. There is no need of concluding from the answer, that the
number of these evil spirits was exactly the same with that of a Roman legion,
which at this period consisted of six thousand and upwards. It was a phrase often
made use of to express a great number; and it is observable that the evangelist's
words lead us to this very sense: My name is legion, for or because we are many.
It is perfectly evident from St. Luke's mode of expression—many devils were
entered into him, that he considered this, not as a mere lunacy, but as a real
possession. Probably a band of evil spirits united in the vexation of this poor
wretched man; but, in what manner, or order, itis impossible for us to say, who
know so little of the state of invisible beings.
CONSTABLE, "Jesus was probably asking the name of the demon who indwelt
the man for His disciples' benefit. "Legion" was not a proper name but the name
of a Roman military unit that consisted of about 6,000 soldiers. The name
"Legion" communicated that thousands of demons indwelt the man (cf. Luke
8:2; Mark 5:13). The "abyss" refers to the final confinement place of the devil
and his angels (cf. Romans 10:7; Revelation 9:1-3; Revelation 11:7; Revelation
17:8; Revelation 20:1-3). The Jews thought of it as a watery deep below the earth
(cf. 2 Peter 2:4; Judges 1:6). Only God can send demons to the abyss. This is
another indication that the demons recognized Jesus as God. The disciples
should have learned from them.,
155

156. PETT, "Having made His first attempt at casting out ‘the evil spirit’ (‘was
commanding’ confirms a continual process which suggests that He was dealing
with more than one) Jesus was now made aware that He was confronting
something much more powerful than just one evil spirit. So He asked its name.
Basically He was asking, ‘Who are you?’ The evil spirit had no alternative but to
answer for it recognised Jesus’ authority. The reply was, ‘Legion.’ Possessing the
man was an army of evil spirits. The reply was part evasion. They felt that unity
was strength and that they must stick together in their defiance. It was probably
also an attempt at intimidation. ‘We are an army’. They were fighting for their
survival, and knew it.
We note that it is at this stage that the verbs become plural. Jesus had at first
supposed that He was dealing with one evil spirit. Now He finds that He is
against an army. This brings out the realities of the situation which would not
have arisen had this been only lunacy.
By now Jesus had recognised that He was dealing with the unusual situation of a
plurality of evil spirits and His request had therefore been in order to discover
exactly with whom or what He was dealing. He had directed His question to the
man but it was essentially to the evil spirits.
It is not likely that Jesus was using a technique for obtaining power over them.
He already had that power. For the question ‘what is your name?’ compare
Genesis 32:27-29; Judges 13:17-18. It can hardly be true that God needed
Jacob’s name in order to get power over him and certain that Jacob did not ask
God’s name for that reason. And Manoah’s request was in order to honour his
visitor. The asking of the name in the latter two cases was in order to find out
who or what they were dealing with. The whole point about Jesus was that He
did not need to use the usual exorcising techniques, but He did need to know
what He was dealing with.
In reply they said, ‘Legion.’ Knowing, in the face of His authority, that they were
forced to speak they replied evasively and probably with the aim of intimidating
Jesus into leaving them alone. They wanted Him to know that they were
powerful and would not be giving in without a fight. They were aware that His
exertions of power were exhausting to His human frame (Luke 6:19; Mark 5:30),
and they wanted Him to realise that this particular exorcism would require
much power. He would do better to leave them alone. After all this was Gentile
territory. Let Him get back to the Jews. Godly men who have engaged in
exorcism have testified to the fact that it was very exhausting, (and they had
never had to face anything like this). But the spirits were underestimating Jesus.
‘Legion.’ Was the man giving Legion as a name because he was in a state of
confusion, aware of the forces possessing him? Or was he simply indicating the
multiplicity of names of the evil spirits, hinting that they could not give them all
for they were so many, and at the same time indicating how long it would take to
deal with them? It may well have been an attempt to persuade Jesus to
withdraw. We must recognise that the evil spirits were not omniscient, and
probably thought that they could somehow forestall Jesus. Possibly they could
156

157. see He was exhausted (He had been labouring hard and His sleep in the boat had
been broken). They had no doubt been perturbed to find Him here at all so
unexpectedly. The word ‘legion’ was the name given to a Roman regiment of
between four thousand and six thousand men. Strictly it indicated six thousand,
but it was unusual for a legion to have its full complement. Thus the indication
here is of possession by ‘thousands’ of evil spirits. Note that ‘legion’ is a Latin
word. It would not have been introduced unless it had actually been said,
although having been said it may have been introduced so as to quietly indicate
that God would in His own time deal with the legions of Rome. It was a way by
which Jesus’ deliverance of His people from the power of Rome could be
indicated without being treasonable.
PETT, "Jesus Raises the Dead, Revealing His Power and Authority Over Death
(8:30-56).
Having been rejected by His own family, and having revealed His power and
authority by quelling the storm and raging sea, and by dealing with a legion of
evil spirits, Jesus was now about to enter a new realm, the realm of death itself.
Nature, the spirit world and death are to be seen as under His control. Only man
resists Him. In what follows Jesus goes to the aid of a young twelve year old girl
who has died, and raises her from the dead.
But there is a subsidiary story. This reveals a woman who was continually
ceremonially ‘unclean’ because of a flow of blood from within her which she had
had for twelve years. She too was dying, and she had been dying for twelve years.
And she found no hope anywhere until the day when she came to Jesus and
found that He could make the unclean clean.
We could head this section Two Desperate People At The End of Twelve Years.
Both were connected with the number twelve, the number of Israel. The
daughter had lived from conception for twelve years and was now dying. The
woman had had a blood flow for twelve years and she was cut off from the
Temple and the people by uncleanness. Both were in their own way
representative of the people of God, dead in sin and unclean before God.
But in order to confirm the lesson lying behind this we need to go to a passage in
Ezekiel 16. There Jerusalem was likened to a baby, cast out at birth covered in
the blood flow of its mother, whom God had commanded ‘in her blood’ to live
(Luke 8:6). He then betrothed her to Himself, but she remained naked (it is not a
natural picture). And when she came to an age for love (i.e. about twelve years of
age) He wiped the blood from her (Luke 8:9). So either the idea is that for twelve
years she had been covered in vaginal blood, or that she was once again covered
in blood because of her menstruation, seen as connecting back to her first
condition. And now she was His to be restored by His mercy to full glory. It
would seem that this is the lesson behind both the child whom God will make to
live, and the woman with a flow of blood for twelve years which will be made
clean. The two together reveal that Jesus (the Bridegroom - Luke 2:19) has come
to make clean and give life to His people so as to betroth them to Himself.
157

158. We may analyse the passage as follows:
a Jesus returned, the crowds welcomed him, for they were all waiting for him
(Luke 8:40).
b A man named Jairus came, and he was a ruler of the synagogue, and he fell
down at Jesus’ feet, and besought Him to come to his house , for he had an only
daughter, about twelve years of age, and she was dying. But as He went the
crowds thronged him (Luke 8:41-42).
c And a woman having an issue of blood twelve years, who had spent all her
living on physicians, and could not be healed of any, came behind Him, and
touched the border of His robe, and immediately the issue of her blood stanched
(Luke 8:43-44).
d Jesus said, “Who is it who touched me?” And when all denied, Peter said, and
those who were with him, “Master, the crowd press you and crush you” (Luke
8:45).
e But Jesus said, “Some one did touch me, for I perceived that power had gone
forth from me” (Luke 8:46).
f And when the woman saw that she was not hidden, she came trembling, and
falling down before Him declared in the presence of all the people for what
reason she touched Him, and how she was healed immediately (Luke 8:47).
g And He said to her, “Daughter, your faith has made you whole, go in peace”
(Luke 8:48).
f While He yet spoke, there comes one from the ruler of the synagogue’s house,
saying, “Your daughter is dead. Do not trouble the Teacher” (Luke 8:49).
e But Jesus hearing it, answered him, “Don’t be afraid. Only believe, and she
shall be made whole” (Luke 8:50).
d ‘And when He came to the house, He did not allow any man to enter in with
Him, except Peter, and John, and James, and the father of the maiden and her
mother (Luke 8:51).
c And all were weeping, and bewailing her. But He said, “Do not weep, for she is
not dead, but sleeps.” And they laughed Him to scorn, knowing that she was
dead’ (Luke 8:52-53).
b But He, taking her by the hand, called, saying, “Maiden, arise.” And her spirit
returned, and she rose up immediately, and He commanded that something be
given her to eat’ (Luke 8:54-55).
a And her parents were amazed, but He charged them to tell no man what had
been done (Luke 8:56).
Note that in ‘a’ we have two attitudes towards Jesus, the crowds welcoming, and
in the parallel the parents amazed. In ‘b’ Jairus pleads with Jesus because his
daughter is dying, and in the parallel Jesus raises her to life. In ‘c’ the woman
comes to Jesus in a hopeless condition, and in the parallel the crowds think that
the case of the daughter is hopeless. In ‘d’ Peter and the others are witnesses to
the fact that Jesus has not been touched, and in the parallel Peter and others are
to be witnesses to what will happen to the child. In ‘e’ Jesus declares that
someone has been made whole, and in the parallel that the girl will also be made
whole. In ‘f’ the woman comes to Jesus and declares how she has been made
whole, while in the parallel the servants come and declare that it is too late, ‘the
daughter’ is dead and cannot be made whole. In ‘g’ Jesus declares that the
‘Daughter’ has been made whole because of her faith, the implication being that
158

159. therefore the other daughter too will be made whole.
31 And they begged Jesus repeatedly not to
order them to go into the Abyss.
CLARKE, "And they besought him that he would not command them to
go out into the deep - In the Chaldaic philosophy, mention is made of certain
material demons, who are permitted to wander about on the earth, and are horribly
afraid of being sent into abysses and subterranean places. Psellus says, De
Daemonibus: “These material demons fearing to be sent into abysses, and standing
in awe of the angels who send them thither, if even a man threaten to send them
thither and pronounce the names of those angels whose office that is, it is
inexpressible how much they will be affrighted and troubled. So great will their
astonishment be, that they cannot discern the person that threatens them. And
though it be some old woman or little old man that menaces them, yet so great is
their fear that they depart as if the person who menaces had a power to kill them.”
See Stanley’s Chaldaic Philosophy.
GILL, "And they besought him,.... That is, all the devils, the whole legion of
them, entreated Jesus, under whose power, and at whose dispose they were:
that he would not command them to go out into the deep; meaning, not the
deep waters of the sea, for thither they ran the swine at their own request; but the
bottomless pit of hell, where others of these spirits lay in chains of darkness; and so
the Ethiopic version renders it, "into hell": they desired, that when they went out of
this man, they might not be ordered thither, or remanded to their former prison; for
they knew that if he gave the word of command, they must obey; but that they might
be suffered to continue in that country, and range about on earth, or be any where,
rather than in hell.
HENRY, "5. They are perfectly at the command, and under the power, of our
Lord Jesus; and they knew it, for they besought him that he would not command
them to go eis ton abusson - into the deep, the place of their torment, which they
acknowledge he could easily and justly do. O what a comfort is this to the Lord's
people, that all the powers of darkness are under the check and control of the Lord
Jesus! He has them all in a chain. He can send them to their own place, when he
pleaseth.
COFFMAN, "As Ash observed:
The demons recognized that when Jesus commanded they must obey, and that
the abyss was the fate for which they were destined (cf. Revelation 9:1-11; 11:7;
159

160. 17:8; and Revelation 20:1-3). The ABYSS symbolized the chaos in opposition to
which the world was fashioned (Genesis 1:2).[17]
ENDNOTE:
[17] Anthony Lee Ash, The Gospel according to Luke (Austin, Texas: Sweet
Publishing Company, 1972), p. 145.
COKE, "Luke 8:31. And they brought him, &c.— It seems from Daniel 10:13;
Daniel 10:20 that different evil genii presided over distinct legions, by the
directionsof Satan their prince. These, who perhaps were spirits of distinguished
abilities, might be appointed to reside hereabouts, to oppose as much as possible
the beneficial designs of Christ; and having made their observations on the
character and circumstances of the inhabitants, they might judge themselves
capable of doing more mischief here than elsewhere, and on that account might
desire leave to continue on the spot. See Mark 5:10. The word Αβυσσος,
rendered deep in this passage, signifies the place where wicked spirits are
punished; as it does likewise, Revelation 20:3 where it is translated the
bottomless pit: properly it denotes a place without a bottom, or so deep that it
cannot be fathomed. The Greeks describe their Tartarus in this manner: and the
Jews, when they wrote Greek, did not scruple to adopt their expressions, because
they were universally understood. Besides, the Hebrew language did not furnish
proper words for these ideas; which was the reason that the first Christians also,
when they had occasion to speak of the state of evil spirits, made use of terms
purely Greek. See 2 Peter 2:4 and Jude, Luke 8:6.
PETT, "Jesus’ persistence in seeking to cast them out was being effective, and
now that He knew the detail of what possessed the man they knew that they
could not hide themselves any longer. So they did the next best thing and pleaded
that at least they might be spared ‘the Abyss’ (abusson = ‘bottomless,
boundless’). This was the name of the place where evil spirits were imprisoned
until the final days (Revelation 9:1-2; Revelation 9:11; Revelation 11:7;
Revelation 17:8; Revelation 20:1; Revelation 20:3; Compare 1 Peter 3:19; 2 Peter
2:4; Jude 1:6).
Jesus is said to have descended into the Abyss, mentioned in Romans 10:7, but
there it simply referred to the boundless world of the departed. However, in
Revelation the Abyss is that part of the world of the departed which is the prison
of evil spirits (compare 2 Peter 2:4; Jude 1:6). ‘Abyss’ is also related to Sumerian
apsu, the sea. This is confirmed by the fact that the Septuagint (LXX) translated
‘the deep’ (tehom) of Genesis 1:2; Genesis 7:11; Genesis 8:2 as the ‘Abyss’,
paralleling the two (compare also Job 38:16; Psalms 33:7; Psalms 42:7; Psalms
77:16; Isaiah 51:10; Ezekiel 26:19; Jonah 2:5). Ironically therefore it may be that
we are to see that the final end of these particular evil spirits was the Abyss after
all, for they were later swallowed up by the sea. But note that they did
acknowledge Jesus’ right to command what He wanted. They acknowledged it of
men did not.
160

161. 32 A large herd of pigs was feeding there on the
hillside. The demons begged Jesus to let them go
into the pigs, and he gave them permission.
GILL, "And there was there an herd of many swine,.... About two thousand,
Mar_5:13,
Feeding on the mountain; See Gill on Mar_5:11.
And they besought him that he would suffer them to enter into them;
which they could not do, without his leave:
and he suffered them: See Gill on Mar_5:12, Mar_5:13
HENRY, "6. They delight in doing mischief. When they found there was no
remedy, but they must quit their hold of this poor man, they begged they might have
leave to take possession of a herd of swine, Luk_8:32. When the devil at first brought
man into a miserable state he brought a curse likewise upon the whole creation, and
that became subject to enmity. And here, as an instance of that extensive enmity of
his, when he could not destroy the man, he would destroy the swine. If he could not
hurt them in their bodies, he would hurt them in their goods, which sometimes prove
a great temptation to men to draw them from Christ, as here. Christ suffered them to
enter into the swine, to convince the country what mischief the devil could do in it, if
he should suffer him. No sooner had the devils leave than they entered into the
swine; and no sooner had they entered into them than the herd ran violently down a
steep place into the lake, and were drowned. For it is a miracle of mercy if those
whom Satan possesses are not brought to destruction and perdition. This, and other
instances, show that that roaring lion and red dragon seeks what and whom he may
devour.
COFFMAN, "The servile condition of the demoniac world was never more
apparent than in this plea that the Son of God should permit them to enter a
herd of hogs. Not even THAT could they do without the Lord's permission.
Contrary to all that might have been anticipated, Jesus readily permitted it,
demonstrating that even a demon's petition God will grant, subject only to the
limitation that the thing requested is in harmony with the divine will. Just why it
was the divine will that a herd of swine should perish is discussed under the next
verse.
COKE, "Luke 8:32. And he suffered them— The town of Gadara, near which
this miracle was wrought, was a Grecian city: see Matthew 8:28.; and as there
was a mixture of Jews and Gentiles in those towns which bordered upon Judea,
many of the Jews who lived there complied in some things with the Gentile
161

162. customs, and among others, very probably in eating swine's flesh; and if this was
the case, part of these swine might belong to them, which, by their number, two
thousand, seem to have been a common or town-herd. It was therefore a just
punishment upon them, when Christ permitted the swine to be thus destroyed.
And for the other inhabitants, it was nothing more than what often happens in
common calamities, that all suffer alike, and was abundantly made up to them
by a favour of infinitely greater importance. For though Christ did not stay to
declare himself to them, yet he left the man he had cured to do it; ordering him
to return home to his own house, and shew how great things God had done unto
him; (Luke 8:39.) which accordingly he did. This must have been sufficient to
acquaint the Gadarenes with his character as the Messiah, to which before they
were strangers; and lead them to an inquiry into his doctrine; which was a very
compassionate method to make himself known in a country, beyond the usual
limits of his doing it, either in person or by his disciples, till after his ascension.
Nor does it seem reasonable, or agreeable to our Saviour's conduct in other
cases, to suppose that he crossed the sea in a stormy night privately, and
returned back in the same manner, only to cure one demoniac, or two at the
most; and to permit the destruction of two thousand swine, without any further
view of doing serviceto the inhabitants of those parts of the country.
PETT, "Nearby was a large herd of pigs. The evil spirits would be aware that to
One connected with the God of Israel pigs were ‘unclean’ creatures. Thus they
sought permission to enter the pigs, and Jesus gave them permission. Perhaps
they felt that once there they would be relatively safe from the God of Israel to
Whom pigs were unclean. We must consider it quite possible that they thought
that they had now tricked Jesus into leaving them alone. They were out of His
territory.
But Jesus was perfectly satisfied. This would prevent them entering some other
human being (something those who grumbled about it overlooked). It would also
be evidence to the man and to eyewitnesses that the man himself had been
released. It is also possible that Jesus in His manhood did not actually know
what the final reaction would be. There was no outward indication of what
would happen, and it is doubtful if the evil spirits were expecting it.
Or perhaps it was done with the deliberate intention (without their realising it)
of consigning the evil spirits to the Abyss. It would be to be rid of the evil spirits
without them causing trouble elsewhere (when they left the man they would
necessarily seek to go somewhere, compare Luke 11:24).
33 When the demons came out of the man, they
went into the pigs, and the herd rushed down
the steep bank into the lake and was drowned.
162

163. CLARKE, "Then went the devils out of the man, and entered into the
swine - Some critics and commentators would have us to understand all this of the
man himself, who, they say, was a most outrageous maniac; and that, being
permitted by our Lord, he ran after the swine, and drove them all down a precipice
into the sea! This is solemn trifling indeed; or, at least, trifling with solemn things. It
is impossible to read over the account, as given here by Luke, and admit this mode of
explanation. The devils went out of the man, and entered into the swine; i.e. the
madman ran after the swine! On this plan of interpretation there is nothing certain in
the word of God; and every man may give it what meaning he pleases. Such
comments are intolerable.
GILL, "Then went the devils out of the man,.... Being obliged by the power of
Christ, sore against their wills, having had possession of him a long time:
and entered into the swine; possessed them:
and the herd ran violently down a steep place into the lake; that is of
Gennesaret; or the sea, as the Syriac and Persic versions read; that is, the sea of
Galilee, the same with the former:
and were choked; in the waters, and died, as the Ethiopic version adds.
HENRY, "Christ suffered them to enter into the swine, to convince the country
what mischief the devil could do in it, if he should suffer him. No sooner had the
devils leave than they entered into the swine; and no sooner had they entered into
them than the herd ran violently down a steep place into the lake, and were
drowned. For it is a miracle of mercy if those whom Satan possesses are not brought
to destruction and perdition. This, and other instances, show that that roaring lion
and red dragon seeks what and whom he may devour.
COFFMAN, "The ethical question raised by the Lord's permitting the
destruction of this property is raised by some who wish to cast a reflection upon
our Lord, but there is really no honest objection that may be raised. It is not
necessary to suppose that the swine were illegally held, Jews not being permitted
to own them; and, besides, this was Gentile territory; nor to suppose that Jesus
could not have healed the man without permitting the exorcised demons to enter
the herd. Of course, he could have cast them into the abyss, as their pleas
admitted. Therefore it must be concluded that it was Jesus' will that the swine
should have been destroyed through the instrumentality of the demons. Why? By
permitting those malignant demons to have their will regarding the swine, Jesus
demonstrated, once and for all, what is the true purpose of Satan and all his
agents. God permitted the glimpse of this same destructive purpose of the evil
one in what the devil was permitted to do to Job (Job 1:12-22). The calamities
that befell that patriarch are justified upon the premise that God was showing to
all men the malignant purpose of Satan and the true faith of Job. The same is
163

164. true here, with the significant difference that swine were destroyed instead of
human children, as was the case with Job. How reprehensible it is therefore for
men to quibble about this, even charging the Lord with a capital offense for
destroying property,[18] while blindly refusing to see that Christ has here given
men a glimpse of their true enemy, Satan. Once Satan enters a man, or any
society, the decline is swift, certain, and fatal.
Of overwhelming significance is the fact that it was not Christ, but the demons,
who destroyed the property, just as they were destroying the life of the
unfortunate man from whom they were exorcised by Jesus' all-powerful word.
As for the sophisticated arrogance that would blame God for what God permits,
such is both sinful and illogical. It is incredible that a scholar like Summers
would deny this, saying:
What right did Jesus have to destroy the property of others? ... the simple
expedient of holding that Jesus did not destroy them; the demons did ... is
inadequate ... an unsatisfactory way of dealing with the type of detailed action
involved in this event.[19]
Of course, such an objection to obvious truth is inadequate and unsatisfactory.
The acceptance of such a monstrous proposition would require men to blame
God for all the natural disasters of history, such things as earthquakes, floods,
droughts, hurricanes, and pestilences. The Black Death wiped out "the moity of
mankind"[20] during the fourteenth century. God permitted it; is he therefore to
be blamed? Furthermore, it is perfectly clear from Jesus' rebuke of the winds
and waves (Luke 8:24) that satanic instigation of at least some of the natural
disorders which plague humanity is an unqualified fact. Therefore, the blaming
of Jesus for what these malignant demons did is to establish a pattern of thought
which would blame Almighty God for every disastrous thing in his whole
universe that God does not prevent. Such a view is absolutely untenable. Those
who would impose blame upon the holy Christ must do so upon other grounds
than any which appear to exist here.
[18] Will and Ariel Durant, The Age of Voltaire (New York: Simon and
Schuster, 1965), p. 120.
[19] Ray Summers, op. cit., p. 100.
[20] Edward Gibbon, The History of the Decline and Fall of the Roman Empire
(Philadelphia: Henry T. Coates and Company, 1788), Vol. 3pp. 641-644.
PETT, "The reaction was instantaneous. The evil spirits entered the swine. But
animals are more conscious of such evil influences than people are (compare
Balaam’s ass, and the fact that dogs are often said to whimper in the presence of
mysterious influences). Thus the pigs, seeking to escape the evil influences,
immediately raced down a slope into the sea and were drowned. Even the
unclean pigs could not stand the evil spirits. The idea may be that the evil spirits
had gone to the Abyss after all. But at least they were no longer around in order
to possess men.
164

165. The evil spirits had thus failed in their attempts to save themselves, but the
progression of their campaign is interesting. Firstly, on His commanding them to
go they had indicated that they had nothing in common with Him. He was the
Son of the Most High God, Lord of another world. It was not yet time for Him to
come and torment them. Let Him leave them alone. Perhaps also they thought
that the exposure of His name, which He sought to keep from the people, would
‘frighten Him off’. Then they informed Him that they were an army, a Legion.
There were many of them and they were ready to resist. Then as they recognised
His insistence and their helplessness they pleaded not to be sent to the Abyss.
Then they suggested that they could enter the pigs. Once there they would be
‘out of His territory’ in an unclean place. And finally they went to the Abyss, still
struggling. Their defeat was total.
We have already considered why Jesus allowed the evil spirits to go into the pigs.
It was a rebuke to those who kept pigs in what was once ‘Jewish’ territory in
open disobedience against God (it had once been ruled by the Jews), it was an
indication of God’s desire to cleanse the land by removing all uncleanness, it
consigned the evil spirits to the sea, and it was especially an indication of God’s
opinion of evil spirits. They were only fit for ‘unclean’ pigs.
Some have asked whether this slaughter of the swine could be justified. But to
One Who had such authority anything was surely justified that He decided was
best and necessary for the delivery of the man (it is a position where the arguer
cannot win. If Jesus was in a position to give this permission to evil spirits then
He is above our criticism, if He did not then the question does not arise). And we
should note that it was not Jesus but the pigs possessed by the evil spirits who
were responsible for the damage. And they had not intended the pigs to drown.
Besides being such a large herd He would know that they belonged to a wealthy
man who, while he would suffer financially, would not be unduly harmed. (And
in the end as Lord of creation they were His anyway).
34 When those tending the pigs saw what had
happened, they ran off and reported this in the
town and countryside,
CLARKE, "They fled, and went and told it - Απελθοντες, They went, is
omitted by almost every MS. of repute, and by the best of the ancient versions.
Griesbach leaves it out, and with propriety too, as it is not likely that so correct a
writer as Luke would say, They fled, and Went and told it.
GILL, "When they that fed them saw what was done,.... That the devils went
165

166. out of the man possessed by them, and entered into the herd of swine, which
becoming mad therewith, ran furiously down the precipice into the sea, and were
drowned:
they fled; as persons affrighted, at these uncommon and surprising events, and as
afraid to see their owners:
and went and told it in the city; that is, of Gadara, or some other city near at
hand; the Syriac and Ethiopic versions read, "in the cities"; in all the cities round
about, in that country:
and in the country, or "fields", in the villages adjacent, and in the houses which
were scattered about in the fields for conveniency, for rural business.
COFFMAN, "Naturally, the destruction of such a considerable herd of swine
would have been a prime topic of conversation; and thus the demons
inadvertently advertised as extensively as possible the power and authority of
Jesus. It is also understandable that people who were not inclined to seek
spiritual truth would have reacted with hostility and rejection; nor may such a
reaction be justified. There was the conspicuous healing of the depraved human
scourge who had immobilized the entire district; and people of right mind and
attitudes should have taken this into account.
CONSTABLE, "Verses 34-37
The latter condition of the man contrasts with his former state. He now sat at
Jesus' feet as a disciple. The power that Jesus possessed to effect such a
transformation terrified the people. Luke's use of the Greek sozo (Luke 8:36,
"made well" or "cured," lit. "saved") suggests that the man became a believer
and a disciple of Jesus. Fear of Jesus led the residents to reject Him,
unfortunately. Thus Luke showed his reader disciples that this is a reaction they
could expect.
"Their fear may have been a superstitious reaction to the supernatural power
that had so evidently been in operation. It may also have been associated with the
material loss involved in the destruction of the pigs. If so, they saw Jesus as a
disturbing person, more interested in saving men than in material prosperity. It
was more comfortable to ask Him to go." [Note: Morris, p. 157.]
35 and the people went out to see what had
happened. When they came to Jesus, they found
the man from whom the demons had gone out,
sitting at Jesus’ feet, dressed and in his right
mind; and they were afraid.
166

167. GILL, "Then they went out to see what was done,.... That is, the inhabitants
of the city, or cities and villages, and houses in the fields; these went out from their
respective places of abode, to see with their own eyes, what the swine herds had
related to them, concerning the man that had been possessed with devils, and what
was become of the swine:
and came to Jesus; where he was, which was not far from the sea shore:
and found the man out of whom the devils were departed, sitting at the
feet of Jesus; quiet and serene, in an humble posture, and as a disciple of Christ,
receiving instructions from him:
clothed, and in his right mind, and they were afraid; See Gill on Mar_5:15.
HENRY, "7. When the devil's power is broken in any soul that soul recovers itself,
and returns into a right frame, which supposes that those whom Satan gets
possession of are put out of the possession of themselves: The man out of whom the
devils were departed sat at the feet of Jesus, Luk_8:35. While he was under the
devil's power he was ready to fly in the face of Jesus; but now he sits at his feet,
which is a sign that he is come to his right mind. If God has possession of us, he
preserves to us the government and enjoyment of ourselves; but, if Satan has
possession of us, he robs us of both. Let his power therefore in our souls be
overturned, and let him come whose right our hearts are, and let us give them to him;
for we are never more our own than when we are his.
SBC, "I. Consider this Story of the Demoniac. A man who was wild and furious
becomes calm and orderly. He sits at the feet of Jesus, clothed, and in his right mind.
What has wrought this mighty change? Is it the announcement to him of some law
which God has laid down for His creatures? Is it anything whatever which we
comprehend under the ordinary notion of moral discipline? All these regulations
were desirable, doubtless, for a man in the condition of the maniac. But common
sense pronounced them ridiculous. It was obvious that they could take no effect; they
must be wasted. Far more direct and simple methods were resorted to. He was
chained. But that was as ineffectual a scheme of regulation as the other. The fetters
were burst asunder, the chains were broken. It is just when all mere regulations,
human and Divine, are found absolutely vain to restrain him from being the curse
and plague of his fellowmen, that Christ is said to have met the man Himself, to have
entered into colloquy with that which could hear no laws, could be restrained by no
force, and to have emancipated and reformed that. And here is the result: Not a new
excitement substituted for the old, not religious paroxysms taking the place of other
paroxysms; but quietness and order: he is in his right mind.
II. It is not true of the Gospel of Christ, that if you take from it its original character,
if you strip it of those claims which apostles and martyrs put forth on its behalf, it
may challenge respect on a lower ground, it may claim a sort of useful and recognised
position for itself among the other agents of civilisation. I know such an opinion
prevails in many minds. They say that "’Reft of a crown, it still may share the feast."
You will find it is not so. You will find that if we dare not proclaim Christ as the
Deliverer of the spirit of man from its bondage, if we dare not say that He has come
actually to reveal God’s righteousness to men, we had better cease to speak of Him at
167

168. all. For it is such a one that men want; it is for such a one that in their inmost hearts,
even when their language against the Son of Man is loudest, they are crying. It was so
in former ages; so it is now. It was so among the most miserable and the most
respectable; it is so still. If preachers of the Gospel do not answer the cry—if they only
represent it as one of the regulative forces that are at work in society—it will be felt to
be the feeblest of all these processes; the chain and the prison-house will be found
stronger.
F. D. Maurice, Sermons, vol. v., p. 145.
COFFMAN, "In the presence of one who could so heal such a victim of Satan,
the people should have been able to overcome their displeasure at the property
loss; but, alas, they were not able.
They were afraid ... As Ash noted, "All four miracle stories in this chapter of
Luke note the idea of `fear'."[21] The sacred author was repeatedly
demonstrating the grounds upon which those who really knew Jesus recognized
him as being superlatively above common mortality.
ENDNOTE:
[21] Anthony Lee Ash, op. cit., p. 150.
PETT, "Then many came out to see for themselves what had happened, and they
came to Jesus and, recognising that the raging demoniac of whom they had been
so afraid was now sitting quietly listening to Jesus’ teaching, clothed and in his
right mind, they were filled with awe and dread. Who was this Jewish prophet
Who could do such things? And why was He here?
‘Clothed.’ He had been home, the first time for a long time, and was now wearing
his own clothes. Or it may be that someone had lent him a robe. He was now
acceptable. We are reminded how God clothed the sinful pair in Eden. There too
God had come to their aid.
36 Those who had seen it told the people how
the demon-possessed man had been cured.
GILL, "They also which saw it,.... The disciples of Christ, or the men of the ship,
or persons who lived hard by in the fields, who were eyewitnesses of these several
things:
told them by what means he that was possessed of the devils was healed;
See Gill on Mar_5:16.
168

169. HENRY, "Let us now see what was the effect of this miracle of casting the legion
of devils out of this man.
(1.) What effect it had upon the people of that country who had lost their swine by
it: The swineherds went and told it both in city and country (Luk_8:34), perhaps
with a design to incense people against Christ. They told by what means he that was
possessed of the devils was healed (Luk_8:36), that it was by sending the devils into
the swine, which was capable of an invidious representation, as if Christ could not
have delivered the man out of their hands, but by delivering the swine into them. The
people came out, to see what was done, and to enquire into it; and they were afraid
(Luk_8:35); they were taken with great fear (Luk_8:37); they were surprised and
amazed at it, and knew not what to say to it. They thought more of the destruction of
the swine than of the deliverance of their poor afflicted neighbour, and of the country
from the terror of his frenzy, which was become a public nuisance; and therefore the
whole multitude besought Christ to depart from them for fear he should bring some
other judgment upon them; whereas indeed none need to be afraid of Christ that are
willing to forsake their sins and give up themselves to him. But Christ took them at
their word: He went up into the ship, and returned back again. Those lose their
Saviour, and their hopes in him, that love their swine better.
COFFMAN, "The eyewitnesses of the wonder described all that had taken place
to the assembled villagers who had gathered to view the spectacle afforded by the
erstwhile madman sitting clothed and in his right mind at the feet of Jesus, with
strong emphasis, it seems, on the death of those swine. Oh yes, the herd of hogs;
how easily are men diverted from that which is most important to that which is
secondary!
37 Then all the people of the region of the
Gerasenes asked Jesus to leave them, because
they were overcome with fear. So he got into the
boat and left.
GILL, "Then the whole multitude,.... For it seems, a very large number of
people were presently gathered together, from all parts of the country, upon the
report of the swine herds, who fled, it is very likely, some one way, and some another:
of the country of the Gadarenes round about; of the country that was round
about Gadara. The Vulgate Latin reads, "of the Gergesenes"; and the Arabic and
Ethiopic versions, "of the Gergesenes": and they all, with one accord,
besought him to depart from them, for they were taken with great fear:
lest they should suffer other and greater losses, than the loss of the swine; choosing
169

170. rather that the devils should be retained among them, than Christ continue with
them:
and he went up into the ship; directly, granted their request at once; not
desirous of staying with such an ungrateful people, that loved their swine more than
him, yea, than the bodily health and welfare of their countrymen:
and he returned back again; to Galilee, at least in a very little time, after some
short discourse with the dispossessed man; having staid but a very small time in that
place, just landed as it were, and not having proceeded far from the seashore.
HENRY, "The people came out, to see what was done, and to enquire into it; and
they were afraid (Luk_8:35); they were taken with great fear (Luk_8:37); they were
surprised and amazed at it, and knew not what to say to it. They thought more of the
destruction of the swine than of the deliverance of their poor afflicted neighbour, and
of the country from the terror of his frenzy, which was become a public nuisance; and
therefore the whole multitude besought Christ to depart from them for fear he
should bring some other judgment upon them; whereas indeed none need to be
afraid of Christ that are willing to forsake their sins and give up themselves to him.
But Christ took them at their word: He went up into the ship, and returned back
again. Those lose their Saviour, and their hopes in him, that love their swine better.
COFFMAN, "What an incredible thing it is that those people would not have
seized upon the opportunity to have brought their sick and afflicted to the
Master. Such blindness and short-sightedness are amazing. The rash request that
Jesus should depart, our Lord honored at once; and there is no record that he
ever returned. However, as the next verses indicate, he did not leave himself
without witness.
COKE, "Luke 8:37. The whole multitude—besought him, &c.— The inhabitants
of the neighbouring town seem to have known no more of Christ than the
demoniac; for when those who fed the swine fled thither, and told them what had
happened, they immediatelycame to the place, and seeing the great alteration
made in the man, this, together with the loss of their swine, so terrified them, that
they besought Christ to depart out of their coasts. Mark 5:15-17. They would
surely not have done this, had they before heard of his character (though they
had never seen him) that he went about doing good, curing all sorts of diseases,
and expelling devils or demons. See on Matthew 8:33.
PETT, "The inhabitants of the country of the Gerasenes, who were largely
Gentiles, were unanimous in pleading with the Jewish prophet to leave their
country, for they were awestricken and fearful. This was not something that they
either understood or were used to. He was a Jewish prophet. He had no message
for them. And they feared what He might do next. Furthermore they probably
blamed Jesus for what had happened to the pigs. They would know that to a
Jewish prophet pigs would be unclean. Possibly they were afraid that He was
about to carry out a campaign against their other pigs in an attempt to cleanse
the whole area.
We have become used to the crowds welcoming Jesus but this is a warning that it
170

171. will not always be so if He goes against their self-interests. We can compare how
all His home town rejected Him and cast Him out (Luke 4:28-30), and how in
Luke 9:53 the Samaritans would not receive Him because He was fixedly going
to Jerusalem. Here then is rejection by Jews, Gentiles and Samaritans when they
did not like the way that He chose.
38 The man from whom the demons had gone
out begged to go with him, but Jesus sent him
away, saying,
GILL, "Now the man out of whom the devils were departed,.... Sensible of
the power of Christ, and of the favour he had received from him, was of a quite
different mind from his countrymen: and
besought him that he might be with him; See Gill on Mar_5:18.
But Jesus sent him away; from him, into the country:
saying, as follows.
HENRY, "(2.) What effect it had upon the poor man who had recovered himself
by it. He desired Christ's company as much as others dreaded it: he besought Christ
that he might be with him as others were that had been healed by him of evil spirits
and infirmities (Luk_8:2), that Christ might be to him a protector and teacher, and
that he might be to Christ for a name and a praise. He was loth to stay among those
rude and brutish Gadarenes that desired Christ to depart from them. O gather not
my soul with these sinners! But Christ would not take him along with him, but sent
him home, to publish among those that knew him the great things God had done for
him, that so he might be a blessing to his country, as he had been a burden to it. We
must sometimes deny ourselves the satisfaction even of spiritual benefits and
comforts, to gain an opportunity of being serviceable to the souls of others. Perhaps
Christ knew that, when the resentment of the loss of their swine was a little over, they
would be better disposed to consider the miracle, and therefore left the man among
them to be a standing monument, and a monitor to them of it.
SBC, "The Religious Use of Excited Feelings.
I. All the passionate emotion, or fine sensibility, which ever man displayed, will never
by itself make us change our ways, and do our duty. Impassioned thoughts, sublime
imaginings, have no strength in them. They can no more make a man obey
consistently than they can move mountains. If any man truly repent, it must be in
consequence—not of these, but of a settled conviction of his guilt, and a deliberate
resolution to leave his sins and serve God. Conscience, and reason in subjection to
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172. conscience: these are those powerful instruments, under grace, which change a man.
But you will observe, that though conscience and reason lead us to resolve on and to
attempt a new life, they cannot at once make us love it. It is long practice and habit
which make us love religion; and in the beginning, obedience, doubtless, is very
grievous to habitual sinners. Here, then, is the use of those ardent, excited feelings
which attend on the first exercise of conscience and reason, and to take away from
the beginning of obedience its grievous-ness, to give us an impulse which may carry
us over the first obstacles, and send us on our way rejoicing. Not as if all this
excitement of mind were to last (which cannot be), but it will do its office in thus
setting us off; and then will leave us to the more sober and higher comfort resulting
from that real love for religion, which obedience itself will have by that time begun to
form in us, and will gradually go on to perfect.
II. To those who feel any accidental remorse for their sins violently exerting itself in
their hearts, I say: Do not loiter; go home to your friends, and repent in deeds of
righteousness and love; hasten to commit yourselves to certain difficult acts of
obedience. Follow on to know the Lord; and to secure His favour by acting upon
these impulses; by them He pleads with you as well as by your conscience; they are
the instruments of His Spirit, stirring you up to seek your true peace. Still, be quite
sure that resolute consistent obedience, though unattended with high transport and
warm emotion, is far more acceptable to Him than all those passionate longings to
live in His sight, which look like religion to the uninstructed. At the very best, these
latter are but the graceful beginnings of obedience, graceful and becoming in
children, but in grown spiritual men indecorous as the sports of boyhood would seem
in advanced years. Learn to live by faith—which is a calm, deliberate, rational
principle, full of peace and comfort, and sees Christ, and rejoices in Him, though sent
away from His Presence to labour in the world. You will have your reward. He will
see you again, and your heart shall rejoice, and your joy no man taketh from you.
J. H. Newman, Parochial and Plain Sermons, vol. i., p. 112.
CALVIN, "Luke 8:38.And the men requested The Gadarenes cannot endure to
have Christ among them but he who has been delivered from the devil is desirous
to leave his own country and follow him. Hence we learn how wide is the
difference between the knowledge of the goodness, and the knowledge of the
power, of God. Power strikes men with terror, makes them fly from the presence
of God, and drives them to a distance from him: but goodness draws them
gently, and makes them feel that nothing is more desirable than to be united to
God. Why Christ refuses to have this man as one of his followers we cannot
determine with certainty, if it was not that he expected the man to make himself
more extensively useful by communicating to his Gentile countrymen the
remarkable and extraordinary act of kindness which he had received; and this
he actually did, as we are assured by Mark and Luke.
COFFMAN, "The Lord granted the request of the demons, but did not grant
this man's prayer. This was due to the fact of our Lord's making him a witness of
the truth in a district that might otherwise have been without a witness. Jesus'
command that the man should publish abroad the fact of his healing, whereas
upon other occasions Jesus forbade such publication, was due to the different
circumstances. There was nothing in this wonder that could be perverted to
political purposes; and the publication of this miracle was focused upon the
works of Jesus, rather than bearing upon his identity. Nevertheless, there was a
172

173. most vivid glimpse of the Lord's deity:
"Declare how great things God hath done for thee." "How great things Jesus
hath done for him."
This witness of Christ's power spread throughout the whole region; and later,
Jesus healed a deaf-mute in one of the cities where this man had proclaimed
Jesus (Mark 7:32). See my Commentary on Mark for discussion of that miracle.
ONE MIRACLE EMBEDDED IN ANOTHER
All the synoptics record the raising of the daughter of Jairus, along with the
parenthetical wonder of his healing the woman with the issue of blood; and their
agreement is not any evidence that all of these sacred records were derived from
some single prior source, but proves that this is the way it all actually happened.
CONSTABLE, "Verse 38-39
The man begged Jesus to allow him to follow Him. His desire was admirable, but
Jesus ordered this disciple to remain where he was as a witness to Jesus' person
and power at least temporarily. The man responded as an obedient disciple and
spread the gospel in this previously unreached Gentile area. Luke probably
intended the reader to identify what Jesus had done with what God had done
(Luke 8:39). The man more than obeyed Jesus. He is, therefore, a good model for
Gentile converts to emulate.
"The story is a paradigm of what conversion involves: the responsibility to
evangelize." [Note: Marshall, The Gospel . . ., p. 341.]
PETT, "There was one, however, who did not reject Him. The man who had
been released from the evil spirits then requested Jesus that he might come with
Him and His disciples, and follow Him. But Jesus told him rather to go back to
his home and there be a witness to what great things the God of Israel had done
for him. His presence, living in his own home which once he had shunned, would
be a continual reminder to all there of the power of the God of Israel to deliver.
While they would not listen to Jesus as a Jewish prophet, they would listen to this
man whose background they knew, and more so once Jesus was gone. It would
be a preparation of the area for when Jesus had risen and the Good News came
to them.
Why Jesus would not allow him to accompany Him we are not told. Perhaps it
was because he was a Gentile and it was not yet time for an open welcoming of
Gentiles who had had no connection with Judaism, among the people of God.
(Consider what a problem the conversion of Cornelius caused in Acts 1--11).
Perhaps because he was not seen as having the background which would enable
him to be a teacher. The preparation by Jesus of His disciples demanded a
certain amount of pre-knowledge gained in Jewish teaching and knowledge of
the Scriptures. And besides the man had had a few blank years in his life. It
would take time for him to make them up. Perhaps Jesus knew that he needed
time to sort himself out, and that meanwhile he could do better work for God in
his homeland. Perhaps it was out of consideration of his family who had been
173

174. without their son for so long. And perhaps Jesus had in mind preparation of
Decapolis for when the Gospel came to them. We do not know the answer but we
can be sure that Jesus had a good reason for His decision.
But He did give him a ministry and a mission. He was to go back to his home in
Decapolis and tell men about what God had done for him and how He had had
compassion on him. And his message would be that the God of Israel was
merciful and all-powerful, even to a Gentile such as he, and that it was Jesus, the
famed prophet of Galilee Who had made him whole. What had happened here
brings to mind what Jesus had said to the people of Nazareth, about a prophet of
God going among the Gentiles to heal (Luke 4:25-27). So when Jewish Christian
preachers later arrived with the message of the Gospel they would no doubt find
a welcome from this man and his hearers, and ready ground prepared for their
message.
He could allow this man to speak freely because there was no danger here in his
spreading the message, for it would be among Gentiles where there were no
excited crowds ever ready to cause an insurrection. There was no expectation of
a Messiah here which could result in the message being wrongly interpreted. Nor
would it draw crowds around Jesus seeking the spectacular, for Jesus was
moving on.
Later, before the siege of Jerusalem, the Christians in Jerusalem would flee to
Pella. That also was one of the Ten Towns (Decapolis). And perhaps they too
would find a more welcome reception because of this man’s words.
39 “Return home and tell how much God has
done for you.” So the man went away and told
all over town how much Jesus had done for him.
GILL, "Return to thine own house,.... Which very likely was in the city of
Gadara, whither he went, and throughout the whole of which he published the
account of the dispossession of the devils from him: Mark adds, "to thy friends";
relations, acquaintance, and countrymen:
and show how great things God hath done unto thee; for none but God could
effect such things, tacitly suggesting to him hereby, that he himself was God. Mark
adds, "and hath had compassion on thee": signifying, that what he had done for him,
did not arise from merit in the man, but from mercy in himself; See Gill on Mar_
5:19.
And he went his way; he obeyed the orders of Christ, as love and gratitude obliged
174

175. him:
and published throughout the whole city; of Gadara, and not only there, but in
the rest of the ten cities, called Decapolis, Mar_5:20 one of which was this of Gadara,
as Pliny relates (o):
how great things Jesus had done unto him; having cast out a legion of devils
from him, clothed him, and brought him to his right mind; and had not only
delivered his body from a diabolical possession, but had given him spiritual and
saving instructions for his soul, on which he had wrought a real work of grace.
CALVIN, "39.Relate those things which God hath done for thee. He bids him
relate not his own work, but the work of God His design in doing so is, that he
may be acknowledged to be the true minister and prophet of God, and may thus
acquire authority in teaching. In this gradual manner it was proper to instruct
an ignorant people who were not yet acquainted with his divinity. Though Christ
is the ladder by which we ascend to God the Father, yet, as he was not yet fully
manifested, he begins with the Father, till a fitter opportunity occurred.
We must now add the symbolical meaning. (557) In the person of one man Christ
has exhibited to us “proof of his grace” which is extended to all mankind.
Though we are not tortured by the devil, yet he holds us as his slaves, (558) till
the Son of God delivers us from his tyranny. (559) Naked, torn, and disfigured,
we wander about, (560) till he restores us to soundness of mind. It remains that,
in magnifying his grace, we testify our gratitude.
COKE, "Luke 8:39. Shew how great things God hath done unto thee.— The
divinity of our Saviour is strongly and emphatically expressed in this verse;
where what Jesus had done, is placed in direct and immediate apposition with
what God had done.
NISBET, "TESTIMONY AT HOME
‘Return to thine own house, and shew how great things God hath done unto
thee.’
Luke 8:39
The work of man’s testimony should begin at home (cf. the order in Acts 1:8).
I. Testimony at home.—There (a) they have the greater claim; (b) they can better
judge of the reality of changes in character and life; (c) they are more likely to be
influenced than strangers who know nothing of the man’s past.
II. The influence of home.—There (a) his faith may be more surely tried; (b) he
will have more reminders of God’s mercy towards him; (c) he will be less
tempted to spiritual pride. Further,
III. The claims of home.—Beware of (a) neglecting the work lying close at hand
for more distant and alluring fields; (b) of testifying in public with growing
indifference to the private life; and so (c) of living two lives—one, that seen by
the world; the other, that known only to God, and in a measure to one’s
household.
175

176. Illustration
‘We need to realise more than we do that Christianity is not simply a personal
relation to Christ, that it involves a Christian society, and that, as Churchmen,
our creed must be, and indeed is, Christ for the world and the world for Christ.
We want, therefore, to abolish the false faith that, when a soul is brought to the
Saviour, his salvation is complete, or that, when incorporated into the Church,
his service is ended. Such a creed is, I recognise, nowhere theoretically held; but
if works are the evidence of faith—and they are—few will be prepared to deny
that, if judged practically, this is the belief of many amongst us.’
Jesus Raises a Dead Girl and Heals a Sick
Woman
40 Now when Jesus returned, a crowd welcomed
him, for they were all expecting him.
GILL, "And it came to pass, that when Jesus was returned,.... From the
country of the Gadarenes, to the other side of the sea of Tiberias, to Galilee; and
particularly to his own city, Capernaum; Mat_9:1.
The people gladly received him; who were of a different cast from those he had
just left; being sensible of the benefits they received from him, both by his ministry
and miracles; and which was the reason of their receiving him with so much joy and
gladness:
for they were all waiting for him; on the shore, looking out very eagerly for him,
being earnestly desirous of his speedy return to them; having many that wanted his
assistance, both for their souls and bodies, of which the following are instances.
HENRY, "Christ was driven away by the Gadarenes; they were weary of him, and
willing to be rid of him. But when he had crossed the water, and returned to the
Galileans, they gladly received him, wished and waited for his return, and welcomed
him with all their hearts when he did return, Luk_8:40. If some will not accept the
favours Christ offers them, others will. If the Gadarenes be not gathered, yet there
are many among whom Christ shall be glorious. When Christ had done his work on
the other side of the water he returned, and found work to do in the place whence he
came, fresh work. They that will lay out themselves to do good shall never want
occasion for it. The needy you have always with you.
We have here two miracles interwoven, as they were in Matthew and Mark - the
raising of Jairus's daughter to life, and the cure of the woman that had an issue of
blood, as he was going in a crowd to Jairus's house. We have here,
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177. I. A public address made to Christ by a ruler of the synagogue, whose name was
Jairus, on the behalf of a little daughter of his, that was very ill, and, in the
apprehension of all about here, lay a dying. This address was very humble and
reverent. Jairus, though a ruler, fell down at Jesus's feet, as owning him to be a ruler
above him. It was very importunate. He besought him that he would come into his
house; not having the faith, at least not having the thought, of the centurion, who
desired Christ only to speak the healing word at a distance. But Christ complied with
his request; he went along with him. Strong faith shall be applauded, and yet weak
faith shall not be rejected. In the houses where sickness and death are, it is very
desirable to have the presence of Christ. When Christ was going, the people thronged
him, some out of curiosity to see him, others out of an affection to him. Let us not
complain of a crowd, and a throng, and a hurry, as long as we are in the way of our
duty, and doing good; but otherwise it is what every wise man will keep himself out
of as much as he can.
JAMISON, "Luk_8:40-56. Jairus’ daughter raised and issue of blood healed.
(See on Mat_9:18-26; and see on Mar_5:21-43).
gladly received him, for ... all waiting for him — The abundant teaching of
that day (in Mat_13:1-58; and see Mar_4:36), had only whetted the people’s
appetite; and disappointed, as would seem, that He had left them in the evening to
cross the lake, they remain hanging about the beach, having got a hint, probably
through some of His disciples, that He would be back the same evening. Perhaps they
witnessed at a distance the sudden calming of the tempest. Here at least they are,
watching for His return, and welcoming Him to the shore. The tide of His popularity
was now fast rising.
BENSON, "Luke 8:40-56. When Jesus returned, the people gladly received
him — At landing, he met with a better reception than among the Gadarenes, for
the multitude gathered round him to hear him preach, many having waited there
in expectation of his return. To these, therefore, he preached the doctrines of
salvation, for Mark represents him as tarrying with the people some time before
he went into Capernaum. Behold there came a man named Jairus, &c. — See the
notes on Matthew 9:18-26; and Mark 5:22-43.
COFFMAN, "The miracle of raising Jairus' daughter from the dead has been
commented upon in detail in both my Commentary on Matthew and my
Commentary on Mark in this series of commentaries; and reference is made to
them for many comments that will not be repeated here.
The scene of this wonder was Capernaum, or very near it; and Jairus was one of
the respected managers of the synagogue which had been given to the Jews by
the centurion (Luke 7:5). His prostrating himself before Jesus was atypical of his
class and probably earned him the sharp disapproval of his peers; but such was
the agony of his heart that he braved all the consequences of seeking Jesus upon
her behalf who was dying. Nothing is to be made of the fact that one Gospel
reported her already dead at the time Jairus came to Jesus, and another that she
was dying. The fact that death had indeed occurred must be allowed in view of
Jairus' peers having already proceeded with the funeral when Jarius returned
with the Master. There was therefore some time-lapse between Jairus' setting out
to bring Jesus to his house and the actual arrival of the Lord. The daughter was
177

178. dying when he left and dead at the moment of his request of Jesus.
The multitude welcomed him ... contrasts sharply with the multitude beyond
Galilee who had just thrust him, as it were, out of their borders. The wonder
recorded here could have taken place there, except for the unreceptiveness of the
people.
Multitudes thronged him ... This shows the pressure of the multitudes upon
Christ, making it impossible for him to move freely and causing a delay as he
moved toward the home of Jairus. In such a throng, it was possible for the
woman to touch Jesus inconspicuously.
CONSTABLE, "Jairus' request 8:40-42a (cf. Matthew 9:18-19; Mark 5:21-23)
Jesus returned from the southeast side of the lake to its northwest side where this
incident happened. Multitudes welcomed Jesus because He had become popular
in that area by working many other miracles. Jairus' position as a synagogue
ruler shows that some influential Jewish leaders had believed on Him. Luke
alone wrote that the girl was Jairus' only (Gr. monogenes, cf. John 3:16)
daughter. This detail adds to the pathos of the story. At "about 12" years of age
a Jewish girl was on the brink of become a young lady of marriageable age.
[Note: Liefeld, p. 916.] She was apparently going to die just as she was about to
begin to live as an adult, a further tragedy.
CONSTABLE, "3. The healing of a woman with a hemorrhage and the raising of
Jairus' daughter 8:40-56
Luke, as the other synoptic evangelists, recorded this double miracle in its
historical sequence. These are the only intertwined miracles in the Gospels. One
miracle involved providing deliverance from disease and the other deliverance
from death. Both of them demonstrated the power and compassion of Jesus and
the importance of faith in Him. The tension created in the Jairus' story by the
interruption of the woman challenged the faith of Jairus and the disciples on the
one hand and their compassion on the other. Both incidents also deal with
females for whom the number 12 was important. This number was important in
each of the female's lives for reasons explained below, but it probably has no
typological significance. Jesus' willingness to cleanse unclean people at the
expense of His own ceremonial defilement also recurs (cf. Luke 7:11-17). This
showed His superiority over the Mosaic Law. These two miracles, as the
preceding two, revealed the identity of Jesus primarily.
41 Then a man named Jairus, a synagogue
leader, came and fell at Jesus’ feet, pleading
with him to come to his house
178

179. CLARKE, "A man named Jairus - See these two miracles - the raising of
Jairus’s daughter, and the cure of the afflicted woman - considered and explained at
large, on Mat_9:18-26 (note), and Mark 5:22-43 (note).
GILL, "And behold, there came a man named Jairus,.... See Gill on Mar_
5:22.
and he was a ruler of the synagogue; at Capernaum; and it was the more
remarkable, that such an one should come to Christ, and express any regard to his
person, or faith in his power, and therefore a "behold" is prefixed to this account; See
Gill on Mat_9:18.
And he fell down at Jesus' feet; showing great reverence and humility, and as
Matthew says, "worshipped him"; if not in a religious, yet in a civil way:
and besought him that he would come into his house; which was at some
distance from thence, as appears by what follows.
BURKITT, "Observe here, 1. The person described who came to Christ on
behalf of his sick daughter: by his name Jairus; by his office, a ruler of the
synagogue; by his gesture, he fell down at Jesus' feet: this gesture of his was not
only a sign of tender affection in him towards his daughter, but also an evidence
of his faith in our blessed Saviour; he believed him either to be God, or an
extraordinary man, who had a miraculous power of healing.
Observe, 2. How readily Christ complies with Jairus's' request: Jesus went with
him. Although his faith was but weak, yet our Saviour does not reject him, or
deny his suit.
Oh how ready should we be to go to Christ in all our distresses, who is so ready
to hear, and so forward to help us, if we seek him in sincerity, though our faith
be weak and feeble!
Observe, 3. The great humility of our blessed Saviour in suffering himself to be
thronged with poor people; much people followed him and thronged him.
Oh humble and lowly Saviour! How free was thy conversation from pride and
haughtiness! How willing to converse with the meanest of the people for their
advantage! Christ did not only suffer them to come near him, but even to throng
him.
Let not then the greatest persons upon earth despise or disdain the poorest of the
people; but look upon some with an eye of favor, upon others with an eye of pity,
upon none with an eye of contempt.
PETT, "As Jesus responded to their welcome a man came and fell at His feet. He
was a ruler of the synagogue and He begged Jesus ‘to come to his house’.
179

180. Perhaps Luke here has in mind another whose servant was dying, and whose
master did not require Jesus to come to his house because of his great faith
(Luke 7:1-10). There the elders of the synagogue had supported his case, but
here it was the ruler of the synagogue himself. In the submission of this man to
Jesus we see the important lesson that if only the Synagogue will submit to Jesus,
its offspring will live. And it is also made clear to the readers that at this stage
the people’s synagogues welcomed Jesus. Yet with this important man went
doubting faith. He did not have the faith of the Gentile centurion.
So Jairus falls down at Jesus’ feet. The synagogue submits to the Prophet. Luke
calls him the Ruler of the Synagogue, Mark calls him the official who had the
charge of the arrangements for the synagogue services. It was in fact possible to
combine both posts.
BI 41-42, "And, behold, there came a man named Jairus—
Christ and the ruler
“And behold there came one of the rulers unto Him.
” This shows us the helplessness of the greatest men. The Word ruler indicates
position, influence, power, personal supremacy of one kind or another. And yet here
is a ruler coming to Jesus Christ for help. There is a point at which all human might
becomes utter weakness. We should have said if any man can do without Christ it will
be the man who bears the position and sustains the name of ruler. What is our
rulership but a mockery in all the great crises and trying passions and terrible
combinations of life? A very pretty thing for convenience sake, useful in a social point
of view; but when life is driven to extremity, our rulership is nothing better to us than
a nominal honour, and sometimes nothing more than a taunting mockery. Know this,
then, that there is no title, no position, no supremacy that can cut you off from the
fountain of life and make you independent of Emanuel, Son of God. And said unto
Him, My daughter lieth at the point of death—showing us the helplessness of the
kindest men. The man before us was not only a ruler, but a father; yet ruler and
father were found at the feet of Christ. Kindness will do more than mere power. A
father will always do more than a ruler. The ruler will work by law, by stipulations, by
technical covenants, he will consult the letter of the regulations, and he will abide by
the bond. But the father will interpret by his heart; he will avail himself of all the
suggestions of love; he cannot be bound by the narrowness and limitations of the
letter; he does not work by the clock, he works by his heart. Yet the father, the
kindest man, came, as well as the ruler, the greatest man. Office and nature, position
and life, status and love, will one day have to come to Jesus Christ to make out their
petitions and to urge their cases—for even the deepest, grandest, royalest heart feels
that it wants something beyond itself, and that something it can only find in
Emanuel, Son of God. And it is often not until the ruler and the father have
exhausted themselves that they will come to Christ. This ruler was never so truly a
ruler as when he fell on his knees and besought Christ to help him. There is an
abasement that is exaltation. There is a humility that is the guarantee of the surest
independence: (J. Parker, D. D.)
The faith of Jairus
If Jairus had not been quite sure that Jesus could save her, could he have left his
daughter in the very article of death to seek Him out? We may be sure that nothing
180

181. short of an absolute conviction of Christ’s power to heal and save would have drawn
Jairus from his daughter’s room. His faith had its reward. No sooner had he uttered
his prayer than Jesus set out with him. But as they went, Jesus paused. Favoured by
the darkness and by the throng which opened and closed about Him, “a woman
having an issue of blood,” &c. (Luk_8:43), came behind Him, and laid her wasted
hand on the hem of His garment with a touch that drew healing virtue out of Him. To
Jairus, at least at first, this pause must have seemed an almost intolerable vexation.
Every moment was precious. Even the apostles, long after this, thought there was
hope for Lazarus so long as he was only sick, but none when once he was gone. We
cannot suppose that the faith of Jairus was keener than that of Peter and James and
John. To him, therefore, this check must have appeared well-nigh fatal to his hopes.
The calmness of Jesus, His determination to probe the case to the bottom, to
discover who it was that had touched Him, to compel the abashed culprit to tell the
whole story of her disease and cure, to teach and comfort and assure her—all this
must have been a sore trial to the father’s faith. Yet he is too generous, or too self-
restrained, to utter a reproach, to urge haste. The delay had teaching for him and
benediction. However he may have fretted at it, it brought him the very lesson and
help he most needed. The healing of Veronica taught him that, though many throng
and press on Jesus, the only touch that reaches Him is the touch of faith. When, too,
he saw a woman healed who had been sick “twelve years,” that is, just as many years
as his daughter had lived, must not that have enlarged his conception of the healing
virtue of Jesus? must it not, by teaching him how great things faith can do, have
strengthened and confirmed his faith. But as faith is the measure of the gift, as we
receive just as much as we can take, this delay, by confirming and enlarging the
ruler’s faith, made him capable of a larger blessing. As he passed on with Christ, after
witnessing so great a miracle, he must, we think, have walked with a firmer step, and
have lifted up his head with a more cheerful hope. It was necessary that he should be
prepared for a great trial as well as for a great benediction. For his fears were
verified. His daughter had died while they stopped to talk with the woman who bad
laid a furtive hand on the Healer’s robe. And if by this time Jairus had not had a
stronger faith than when he left home, he must have altogether lest faith. One other
trial had still to be encountered. To hear of a death affects and awes the mind; but to
stand in the presence of death, encompassed by all the signs of mourning and woe,
bites more deeply, and rouses the emotions to greater vehemence. “ The child is not
dead,” said Jesus, “but sleepeth.” How could He say that the maiden was not dead?
Simply because it was true. We are no more without life when we die than when we
sleep. Whether Jairus understood our Lord’s saying or not, it is obvious that the
mourners did not understand it. “They laughed Him to scorn.” Their scepticism
assures us of the reality of the miracle. If they knew the maiden to be dead, we know
that Jesus must be able to quicken the dead to life. (S. Cox, D. D.)
We are apt to look upon the healing of the woman with the issue of blood as an
interruption of the history of the raising of the daughter of Jairus; as a separate and
distinct incident altogether. But there is in reality the closest connection between the
two events. They are brought together by all the evangelists, not only because they
occurred at the same time and in the same association, but because they help to
explain one another. The two miracles fit in a striking way into each other.
1. The beginning of the woman’s plague was coeval with the maiden’s birth.
2. Is not the character of Jairus brought out clearly into contrast with that of the
woman? We see the stronger faith of the woman, content with the minimum of
means, and the weaker and more irresolute faith of Jairus which needed personal
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182. recognition and the support of sympathizing words, which demanded that Jesus
should visit his daughter, and could not compass the thought that He could heal
at a distance, and restore when the vital spark had fled.
3. Jairus needed the discipline of the woman’s cure. It prepared him for the
miracle that was to be wrought for himself. (H. Macmillan, D. D.)
42 because his only daughter, a girl of about
twelve, was dying.
As Jesus was on his way, the crowds almost
crushed him.
CLARKE, "The people thronged him - Συνεπνιγον αυτον - almost suffocated
him - so great was the throng about him.
GILL, "For he had one only daughter,.... And so exceedingly dear to him:
about twelve years of age; See Gill on Mat_9:18.
And she lay a dying, or "was near death", as the Syriac and Persic versions; or
"was just ready to die", as the Ethiopic version. The Vulgate Latin and Arabic
versions render it, "she was dead", or "now dead", and which agrees with Mat_9:18.
See Gill on Mat_9:18.
but as he went; along the streets of Capernaum, from Matthew's house; where he
had been entertained with his disciples, and others, and where he had a conversation
with some of the Pharisees and John's disciples, to the ruler's house:
the people thronged him; such a vast multitude followed him to see the cure, that
he was even crowded, and so pressed on all sides, that it was difficult to walk along.
HENRY, "I. A public address made to Christ by a ruler of the synagogue, whose
name was Jairus, on the behalf of a little daughter of his, that was very ill, and, in the
apprehension of all about here, lay a dying. This address was very humble and
reverent. Jairus, though a ruler, fell down at Jesus's feet, as owning him to be a ruler
above him. It was very importunate. He besought him that he would come into his
house; not having the faith, at least not having the thought, of the centurion, who
desired Christ only to speak the healing word at a distance. But Christ complied with
his request; he went along with him. Strong faith shall be applauded, and yet weak
faith shall not be rejected. In the houses where sickness and death are, it is very
desirable to have the presence of Christ. When Christ was going, the people thronged
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183. him, some out of curiosity to see him, others out of an affection to him. Let us not
complain of a crowd, and a throng, and a hurry, as long as we are in the way of our
duty, and doing good; but otherwise it is what every wise man will keep himself out
of as much as he can.
CONSTABLE, "Verse 42-43
The crowd that Luke described graphically as pressing against Jesus and almost
crushing Him created the scene in which the woman approached Jesus. The
exact reason for her continual bleeding is unknown and unimportant. This
condition resulted in her discomfort, inconvenience, ritual uncleanness, and
embarrassment. Some commentators believe that Luke's omission of the fact that
she had spent all her money on doctors who could not cure here was his attempt
to guard the reputation of his profession. However it may have been a simple
omission of a detail he felt was unimportant in view of his purpose. The point is
that no one could heal the woman for 12 years, but Jesus did in an instant.
43 And a woman was there who had been
subject to bleeding for twelve years,[c] but no
one could heal her.
GILL, "And a woman having an issue of blood twelve years,.... The Persic
version reads, "there was a woman in that city", &c. in the city of Capernaum; See Gill
on Mat_9:20.
Which had spent all her living upon physicians; she had applied to one
physician and another, and had consumed all her substance in this way:
neither could be healed of any; though she had followed the directions and
prescriptions of many, who pretended they were able to cure her; See Gill on Mar_
5:26.
HENRY, "II. Here is a secret application made to Christ by a woman ill of a
bloody issue, which had been the consumption of her body and the consumption of
her purse too; for she had spent all her living upon physicians, and was never the
better, Luk_8:43. The nature of her disease was such that she did not care to make a
public complaint of it (it was agreeable to the modesty of her sex to be very shy of
speaking of it), and therefore she took this opportunity of coming to Christ in a
crowd; and the more people were present the more likely she thought it was that she
should be concealed. Her faith was very strong; for she doubted not but that by the
touch of the hem of his garment she should derive from him healing virtue sufficient
for her relief, looking upon him to be such a full fountain of mercies that she should
steal a cure and he not miss it. Thus many a poor soul is healed, and helped, and
saved, by Christ, that is lost in a crowd, and that nobody takes notice of
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184. COFFMAN, "This does not mean that any magical properties attached to Jesus'
clothes, nor that it was possible for the woman to have been healed without the
Lord's conscious willing of it.
And could not be healed of any ... Luke was careful here to defend, quite
unconsciously, the reputation of the class of physicians to which he himself
belonged. He avoided, but did not contradict, what Mark said of the outlandish
remedies the poor sufferer had to endure at the hands of doctors. Luke seems to
be saying, "She had an incurable malady!"
Immediately the issue ... was stanched ... The cure of the woman was
instantaneous and complete. Luke here used a word, "stanched," more in
keeping with a doctor's vocabulary. As MacKnight said:
It was necessary that the ministry of the Son of God should be rendered
illustrious by all kinds of miracles, and that the whole people of the country
where he lived, should have both the highest idea, and the firmest persuasion of
his power.[22]
In keeping with such designs, Jesus willed, not only that the woman should be
healed, but that also the full knowledge of it should be granted to the multitude.
With infinite tenderness, however, Jesus spared the unfortunate sufferer the
necessity of confessing her pitiful illness while it still continued, but reserved her
confession until she could make it with the joy and vibrancy of health restored.
ENDNOTE:
[22] James MacKnight, A Harmony of the Gospels (Grand Rapids, Michigan:
Baker Book House, 1950), Vol. I, p. 499.
BURKITT, "As our Saviour was on his way to Jairus's house, a diseased woman
comes behind him, touches his clothes, and is presently healed. The virtue lay not
in her finger, but in her faith; or rather in Christ, which her faith instrumentally
drew forth.
Observe, 1. The diseased woman, one with a bloody flux: let women here take
notice of the miseries which the sin of the first woman brought upon all women;
amongst, which this is one, that it has made their bodies subject to preternatural
issues and fluxes of blood.
Observe, 2. The long continuance of this disease, twelve years; it pleases God to
lay long and tedious afflictions upon some of his children in this life, and
particularly to keep some of them a very long time under bodily weakness, to
manifest his power in supporting them, and to magnify his mercy in delivering
them.
Observe, 3. This poor woman was found in the use of means: she sought to
physicians for help, and is not blamed for so doing, although she spent all she
had upon them.
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185. The use and help of physicians is by no means to be neglected by us in times of
sickness, especially in dangerous diseases of the body: to trust to means is to
neglect God; and to neglect the means is to contemn God. The health of our body
ought to be dear unto us, and all lawful means used both to preserve it, to
recover it, and to confirm, it.
Observe, 4. The actings of this poor woman's faith: her disease was unclean by
the ceremonial law, and she is to be separated from society: accordingly she is
ashamed to appear before Christ, but comes behind him to touch his clothes;
being firmly persuaded that Christ had a power communicated to him
miraculously to cure incurable diseases; and how our Saviour encouraged her
faith, he said, Thy faith hath made thee whole.
Learn hence, that faith often times meets with a better welcome from Christ,
than it did or could expect; this poor women came to Christ trembling, but went
away triumphing.
Observe, 5. Christ would have this miracle discovered; he therefore says, Who
touched me? For I perceive that virtue is gone out of me. Christ says this, first, in
reference to himself, to manifest his divine power, that by the touch of his clothes
he could cure such an incurable disease.
Secondly, in elation to the woman, that she might have opportunity to give God
the praise and glory for the cure.
And, thirdly, with respect to Jairus, that his faith might be strengthened in belief
of Christ's power to raise his daughter.
PETT, "Verse 43-44
‘And a woman having an issue of blood twelve years, who had spent all her
living on physicians, and could not be healed of any, came behind him, and
touched the border of his robe, and immediately the issue of her blood stanched.’
And in that crowd was a woman who ought not to have been there, for she was
permanently ritually unclean (Leviticus 15:25). She had a flow of vaginal blood
that never stopped flowing. She had spent a fortune on doctors, and now she was
in poverty and all hope had gone. But she had heard of Jesus, and no doubt
disguised, crept into the crowd around Him. She knew that what she was about
to do was unforgivable. For when she touched this prophet she would be making
Him ritually unclean, together with all the people around her who touched her as
well. Religiously she was human dynamite. But her desperation overrode
everything else and quietly and surreptitiously she made her way through the
crowd and touched Him. ‘She only touched the hem of His garment, as to His
side she stole, amidst the crowd that gathered around Him, and straightway she
was whole.’ (She may in fact have touched one of the tassels that every Jewish
man had on his garment - Numbers 15:38). And immediately she sensed the
change in her. For the first time in years the flow had dried up. She was healed.
185

186. ‘A woman having an issue of blood twelve years.’ Compare the previous verse,
‘an only daughter of about twelve years of age’. This suggests a deliberate
emphasis on the number twelve which is a number regularly representing the
twelve tribes of Israel. Israel was both dying like the daughter and unclean like
the woman. We can compare here Ezekiel 16:6; Ezekiel 16:9 mentioned above
where Jerusalem is depicted as being like a child covered with blood from
conception to marriageable age, i.e. about twelve years. But Jesus was here both
to cleanse and to restore to life if only she would respond.
MACLAREN 4E3-48, "A MIRACLE WITHIN A MIRACLE
The story of Jairus’s daughter is, as it were, cut in two by that of the poor invalid
woman. What an impression of calm consciousness of power and of leisurely dignity
is made by Christ’s having time to pause, even on His way to a dying sufferer, in
order to heal, as if parenthetically, this other afflicted one! How Jairus must have
chafed at the delay! He had left his child ‘at the point of death’ and here was the
Healer loitering, as it must have seemed to a father’s agony of impatience.
But Jesus, with His infinite calm and as infinite power, can afford to let the one wait
and even die, while He tends the other. The child shall receive no harm, and her
sister in sorrow has as great a claim on Him as she. He has leisure of heart to feel for
each, and power for both. We do not rob one another of His gifts. Attending to one,
He does not neglect another.
This miracle illustrates the genuineness and power of feeble and erroneous faith, and
Christ’s merciful way of strengthening and upholding it. The woman, a poor,
shrinking creature, has been made more timid by long illness, disappointed hopes of
cure, and by poverty. She does not venture to stop Jesus, as He goes with an
important official of the synagogue to heal his daughter, but creeps up in the crowd
behind Him, puts out a wasted, trembling hand to touch the tasselled fringe of His
robe-and she is whole.
She would fain have glided away with a stolen cure, but Jesus forced her to stand out
before the throng, and with all their eyes on her, to conquer diffidence and womanly
reticence, and tell all the truth. Strange contrast, this, to His usual avoidance of
notoriety and regard for shrinking weakness! But it was true kindness, for it was the
discipline by which her imperfect faith was cleared and confirmed.
It is easy to point out the imperfections in this woman’s faith. It was very ignorant.
She was sure that this Rabbi would heal her, but she expected it to be done by the
material contact of her finger with His robe. She had no idea that Christ’s will, much
less His love, had anything to do with His cures. She thinks that she may carry away
the blessing, and He be none the wiser. It is easy to say, What blank ignorance of
Christ’s way of working! what grossly superstitious notions! Yes, and with them all
what a hunger of intense desire to be whole, and what absolute confidence that a
finger-tip on His robe was enough!
Her faith was very imperfect, but the main fact is that she had it. Let us be thankful
for a living proof of the genuineness of ignorant and even of superstitious faith. There
are many now who fall with less excuse into a like error with this woman’s, by
attaching undue importance to externals, and thinking more of the hem of the
garment and its touch by a finger than of the heart of the wearer and the grasp of
faith. But while we avoid such errors, let us not forget that many a poor worshipper
clasping a crucifix may be clinging to the Saviour, and that Christ does accept faith
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187. which is tied to outward forms, as He did this woman’s.
There was no real connection between the touch of her finger and her healing, but
she thought that there was, and Christ stoops to her childish thought, and lets her
make the path for His gift. ‘According to thy faith be it unto thee’: His mercy, like
water, takes the shape of the containing vessel.
The last part of the miracle, when the cured woman is made the bold confessor, is all
shaped so as to correct and confirm her imperfect faith. We note this purpose in
every part of it. She had thought of the healing energy as independent of His
knowledge and will. Therefore she is taught that He was aware of the mute appeal,
and of the going out of power in answer to it. The question, ‘Who touched me?’ has
been regarded as a proof that Jesus was ignorant of the person; but if we keep the
woman’s character and the nature of her disease in view, we can suppose it asked,
not to obtain information, but to lead to acknowledgment, and that without ascribing
to Him in asking it any feigning of ignorance.
The contrast between the pressure of the crowd and the touch of faith has often been
insisted on, and carries a great lesson. The unmannerly crowd hustled each other,
trod on His skirts, and elbowed their way to gape at Him, and He took no heed. But
His heart detected the touch, unlike all the rest, and went out with healing power
towards her who touched. We may be sure that, though a universe waits before Him,
and the close-ranked hosts of heaven stand round His throne, we can reach our
hands through them all, and get the gifts we need.
She had shrunk from publicity, most naturally. But if she had stolen away, she would
have lost the joy of confession and greater blessings than the cure. So He mercifully
obliges her to stand forth. In a moment she is changed from a timid invalid to a
confessor. A secret faith is like a plant growing in the dark, the stem of which is
blanched and weak, and its few blossoms pale and never matured. ‘With the mouth
confession is made unto salvation.’
Christ’s last word to her is tender. He calls her ‘Daughter’-the only woman whom He
addressed by such a name. He teaches her that her faith, not her finger, had been the
medium through which His healing power had reached her. He confirms by His
authoritative word the furtive blessing: ‘Be whole of thy plague.’ And she goes, having
found more than she sought, and felt a loving heart where she had only seen a magic-
working robe.
BI 43-48, "Came behind Him, and touched the border of His garment
Life behind and life before Christ
We believe in the progressive character of the Christian life.
It is like the increasing light, which comes to us first as the dim dawn, then as the
grey morning, and afterwards as the noon-day brightness. This progress is connected
with, indeed is essential to, our highest well-being. It is a progress from good to
better, and from better to best. Let us devoutly think of our life in its relation to
Christ.
I. THE FIRST STAGE IS LIFE BEHIND CHRIST. And what a picture this woman
presents, as she quietly presses her way through the thronging crowd, as if by stealth,
to take away the needed boon. She had tried life away from Christ; and that had
proved a failure. Now she tries life in contact with Christ; this proves an immediate
success. When it is asked, What brought her to Christ at all? we can only answer, She
was driven by her sense of need, and drawn by her faith in Christ. Driven and drawn.
This, more or less, is the experience of all who come to Christ. A sense of their need
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188. drives them; a knowledge of His character draws them.
II. THE SECOND STAGE IS LIFE BEFORE CHRIST. Had this woman gone away as
stealthily as she came, she would have gone away but half-blessed; she would have
touched His garment and been healed; she would not have tasted His love and been
made happy.
1. Life before Christ is life revealing itself to Him. And what a wonderful saying
that is: “She told Him all the truth!” “All the truth” about what she had suffered;
and that was a mournful tale. And we have not risen to the glory of life before
Christ if we are not accustomed to go and tell Him every phase of our experience,
all the truth about our sins and our sorrows, our hopes and our fears. There may
be phases of experience which we have never breathed into any human ear; but
we can whisper all in His ear, confident that He will neither betray our trust nor
withhold His sympathy. It takes a great many keys to unlock all the rooms of a
great house; but the owner carries a master-key that unlocks them every one.
There are rooms in the house of the heart into which few, if any, of our friends are
admitted; but the master-key is in the hands of Christ, and He can come and
bring all heaven in His train.
2. Life before Christ is life working beneath His eye. The saintly Payson speaks of
three classes of Christian workers, and represents them as occupying three circles
around Christ. In the outer circle there are those who take rare side-glances at
Christ; in the inner circle there are those who occasionally look up to catch His
smile; and in the innermost circle there are those who bring all their work and do
it beneath His eye. These last, in the truest, fullest, gladdest sense, stand in the
presence of Christ, and have life before Christ.
3. Life before Christ is life blessed with His friendship. He is my physician, and I
am grateful to Him; but He is my friend, and I am happy in Him. Oh 1 what a
glory comes into the experience of him whose life is blessed with the friendship of
Christ! Others may doubt; he has the witness in himself. Tell him that Christ is
only a mythical character. You might as well tell him that the flowers that are
breathing their sweetness in his presence are only painted flowers, that the sun
which is pouring brightness into his chamber is only an imaginary sun. He
perceives the sweetness, he enjoys the brightness that come from Christ into his
very soul; and with a confidence that no sophistry can shake, with a love that no
power can quench, he tells every assailant, You may as soon reason me out of the
consciousness that I am alive, as out of the better and more blessed
consciousness that I have the very life of God in my soul. (R. P. Macmaster.)
Christ’s particular sympathy and friendship
When a lone woman came up in a crowd to steal something, as it were, some healing
power out of His person, or out of the hem of His garment, He would not let her off
in that impersonal way. He compelled her to show herself, and to confess her name,
and sent her away with His personal blessing. He pours out everywhere a particular
sympathy on every particular child of sorrow. We have seen that He can love as a
man loves another, and that such is the way of His love. He has tasted death, we say,
not for all men only, but for every man. We even dare to say for me; who “loved me,
and gave Himself for me.” Nay, He goes even further than this Himself, calling us
friends, and claiming that dear relationship with us. “The servant knoweth not what
his lord doeth; but I have called you friends.” He even goes beyond this, promising a
friendship so particular and personal that it shall be a kind of secret or cipher of
mutual understanding open to no other—a new white stone given by his King, “and in
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189. the stone a new name written, which no man knoweth saving he that receiveth it.”
(H. Bushnell, D. D.)
The earnest touch
How many feel the reality of a personal relation to Jesus? How many consciously
recognize that their lives are implicated with His life?
1. Of some, of many, it may be said that they touch Jesus with their respect. No
doubt the religion of Christ is respected. Christianity is at least a respectable
institution, Nevertheless, all this respect is not like that touch which was given in
the earnest purpose of faith and need.
II. There are those who touch Jesus with their opinions. But, held as mere opinions,
their intellectual validity gives us no real contact with the Saviour. We may actually
be what we claim to be, exclusive possessors and vigilant guardians of orthodoxy, and
yet be far from Him. The essential thing is not what we think about Him, but what
He Himself, in His personal relations, in His healing, life-giving power, is to us.
III. Again, there are those who seek to touch Jesus through sacraments and
ceremonies. The idea of the woman appears to have been of this kind. She thought,
“If I may but touch His garment, I shall be whole”; whereas we know that the virtue
went out of Him.
IV. There are those who touch Jesus timidly and fitfully. Their communion with Him
is felt only in impulses of intermittent enthusiasm or seasons of excitement, or it is
held as a secret of which they are ashamed. We must, indeed, respect the modesty of
sincere faith, the sacred reticence that guards the deepest and truest feelings of the
heart. We know that religious emotion may evaporate in words, and that sterling
principle may be less demonstrative than the noisy ring of cant. But, notwithstanding
all imperfections, he who has really touched Jesus will in memo way make the secret
manifest, not in the mere profession of the lips, but in the confession of the life. (E.
H. Chapin, D. D.)
Who touched Me?
I. THERE IS GREAT DIFFERENCE BETWEEN THRONGING AND PRESSING
CHRIST, AND TOUCHING HIM, WITH FAITH.
II. SIMPLE FAITH IN CHRIST IS ALL WHICH IS NECESSARY TO SALVATION.
III. THERE ARE PREPARATIVES FOR FAITH. It may be said, “If believing in
Christ be such a simple and easy thing, why can I not believe at once, and be saved? I
have tried to believe in Christ, but hitherto without success.” There are preparatives
for faith. Yes, as there are preparatives for cure, and healing, and rescue, so there are
preparatives for faith. Preparatives for cure and healing are being sick, or wounded,
and feeling the need of remedies. So the woman in the text had preparatives for faith
in Christ by twelve years’ experience of fruitless help from physicians, Hope deferred
had made her heart sick; she saw her property melt away; one new physician had
encouraged her to expect from Him a cure; and she was sinking into the grave. These
were the preparatives with her for saving faith. So that we may say, in general, that
the preparatives for faith are, a deep conviction that Christ alone can help us, and a
persuasion that He must save us or we perish.
IV. THIS WOMAN AFFORDS US A STRIKING ILLUSTRATION OF OUR DUTY TO
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190. COME TO CHRIST, WITHOUT WAITING FOR HIM TO COME TO US.
V. SALVATION FOLLOWS INSTANTANEOUSLY UPON BELIEVING IN CHRIST.
VI. THERE IS NOTHING WHICH CHRIST SEEMS TO LOVE SO MUCH AS FAITH
IN HIM. (N. Adams, D. D.)
The throng and the touch
The woman reached out her hand and touched the Saviour’s garment. What was it
that moved her hand? She believed. But in what did she believe? Not in herself, not
in the motion of her arm, not that she was doing anything that was an equivalent for
the cure, or would purchase it; nor yet did she believe that by standing aloof and
waiting awhile till she was partly restored, made stronger or more presentable, by
some skill of her own, she should be more likely to get the benefit desired; nor had
she any theory whatever about the method in which the curative power was to take
effect. You do not find in her clear and urgent sense of need that strange inverting of
all reason that we so often see in men when they hesitate about coming to seek
heavenly grace in Christ’s Church, pleading that they are “not good enough,” not
strong enough, healthful enough, to be blessed by it. The soldier, after the battle,
wounded and sick, bloodstained and feverish, creeps along the hot and dusty road,
longing only to die under the old home-tree, and under the breath of a mother’s lips.
He comes to a hospital, and sees it written over the door, “Whosoever will, let him
come.” Does he creep back, pleading that he is not well enough to go in and be
healed? What, then, did the woman believe? She believed that she was to receive
something, a real blessing, from Christ. This was what distinguished her, in her
humility and obscurity, from the sentimental crowd around her. This was that in her
which was not in them. Most graphic history of how many hearts l She believed that
she could have that new life by a touch. The reaching oat of her hand was an
expression of that faith. Another signal might probably have done just as well. In
other cases a prayer was as effectual. But there must have been two things: the faith
that she should receive the benefit, and some act to embody that faith and bring the
benefit home. With faith, action. (Bp. F. D. Huntington.)
Various touches
1. There is the unbeliever s touch, like the impious touch of the unhallowed hands
of the soldiers who nailed the Saviour to the cross of Calvary. How many there
are that rudely and profanely handle the Person of the Lord Jesus Christ: they
cannot leave Him alone: yet even while they “touch” Him, they only so “touch”
Him as to bring judgment and condemnation upon their own souls, because the
“touch” is the sacrilegious touch of unbelief. The Philistines were bold enough to
touch the ark, but they found there was death in the touch.
2. Then again, there is the cold “touch” of the critic. He is not profane: he is not
irreverent: he is simply critical. The character of Christ is the object in which they
are performing their experiments.
3. Then again, there is the fashionable “touch,” which is much more common.
Those who give this “touch” to our Lord are to be found in all our churches and
places of worship, not unfrequently, probably once in a week; they have got their
tribute to pay, and they pay it. Society expects it of them.
4. Then there is the formalists’ “touch,” where the “touch” is everything, but the
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191. Touched nothing! What is the most proper way of saluting Him whom you
recognize as your Saviour? How are you best to arrest His attention? Form, form,
form, from beginning to end.
5. There is one way in which s larger number of persons seem to “touch” Him
Without receiving any help than in any other. It is the “touch” of indifference.
There are many people who are no critics: they won’t give themselves the trouble
for that. They will not be unbelievers: they will not be at the pains to be infidels.
These, then, my dear friends, are some of the different ways in which we may
“touch” Christ, and yet get no healing benefit. We should ask ourselves, How are
we to “touch” with good effect? Again, there may be difficulties in our way: but
few of us have such difficulties as that poor woman. The very nature of her
disease was one which made her shrink back from anything like publicity. She
might have waited until He was not surrounded by a crowd—waited for a more
favourable opportunity. She says to herself, “I am going to be healed;” she does
not say, “I am going to try.” How often do we hear that word “try.”
There are two little words beginning with “TR” the one is “TRUST,” and the other is
“TRY.” I wish we were a little tender of the first, and less of the second. So, through
the crowd she makes her way, draws near, stretches out her hand, and “she touched
Him.” And now we have a blessed opening up of the inner life of Christ, which seems
to bring Him wondrously near to us. It is this: amidst all the subjects that occupied
His mind, there cannot proceed from Him the very slenderest favour to any of the
creatures whom He has made, but He is sensible of it. The reception of grace shall be
a mutual thing—a thing involving reciprocal consciousness, consciousness on our
part of our approach; consciousness on His part that we are approaching:
consciousness on our part of our stretching out the hand of faith; consciousness on
His part of the flowing of the current of His own Divine healing. There shall be no
blessing stolen from an unconscious God. We shall not get it from Him when He is
asleep. We will not get it from Him when His attention is fixed upon anything else. It
is when His own blessed God-consciousness comes into contact with our human
sense of need that she miracle of grace shall be performed. Is it not a wonderful thing
He can think of us!—that, while He is giving us blessings every moment, He
nevertheless gives every blessing consciously? How near this brings God to us! (W.
H. Aitken, M. A.)
The touch
I. Look at THE PATIENT.
1. Her courage. She was a woman who had suffered from a very grievous malady,
which had drained away her life. Her constitution had been sapped and
undermined, and her very existence had become one of constant suffering and
weakness; and yet what courage and spirit she displayed. She was ready to go
through fire and through water to obtain health.
2. Note also her resolute determination. She would die hard, if die she must. She
would not resign herself to the inevitable till she had used every effort to preserve
life and to regain health. It is a hopeful sign, a gracious token, when there is a
determination wrought in men that, if saved they can be, saved they will be.
3. I admire also this woman’s marvellous hopefulness. She still believes that she
can be cured. She ought to bare given up the idea long ago according to the
ordinary processes of reasoning; for generally we put several instances together,
and from these several instances we deduce a certain inference. Now, she might
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192. have put the many physicians together, and their many failures, and have
rationally inferred that her case was past hope.
II. THE DIFFICULTIES OF THIS WOMAN’S FAITH They must be weighed in order
to show its strength. The difficulties of her faith must have been as follows:
1. She could hardly forget that the disease was in itself incurable, and that she
had long suffered from it.
2. And then again she had endured frequent disappointments; and all these must
have supplied her with terrible reasons for doubting. Yet she was not dismayed:
her faith rose superior to her bitter experience, and she believed in the Lord.
3. There was also another difficulty in her way, and that was, her vivid sense of
her own unworthiness.
4. I do not know whether the other difficulty did occur to her at all, but it would
to me, namely, that She had now no money.
5. Perhaps the worst difficulty of all was her extreme sickness at that time. We
read that she was nothing better, but rather grew the worse.
III. THE VANISHING POINT OF ALL HER DIFFICULTIES. We read of her first
that she had heard of Jesus. It is Mark who tells us that, “When she had heard of
Jesus.” “Faith cometh by hearing.” The point to notice most distinctly is this. The
poor woman believed that the faintest contact with Christ would heal her. Notice the
words of my text: “If I may touch but His clothes.” It is not, “If I may but touch His
clothes”—no, the point does not lie in the touch; it lies in what was touched. Splendid
faith I It was not more than Christ deserved, but yet it was remarkable. It was a kind
of faith which I desire to possess abundantly. The slenderest contact with Christ
healed the body, and will heal the soul; ay, the faintest communication. Do but
become united to Jesus, and the blessed work is done.
IV. HER GRAND SUCCESS. Let me remind you again, however, of how she gained
her end. She gave to the Lord Jesus an intentional and voluntary touch. Yet note that
she was not healed by a contact with the Lord or with His garment against her will:
she was not pushed against Him accidentally, but the touch was active and not
merely passive. And now see her grand success; she no sooner touched than she was
healed; in a moment, swift as electricity, the touch was given, the contact was made,
the fountain of her blood was dried up, and health beamed in her face immediately.
Immediate salvation! I heard a person say the other day that he had heard of
immediate conversion, but he did not know what to make of it. Now, herein is a
marvellous thing, for such cases are common enough among us. In every case
spiritual quickening must be instantaneous. However long the preparatory process
may be, there must be a time in which the dead soul begins to live. There may be
cases in which a blessing comes to a man and he is scarcely aware of it, but this
woman knew that she was saved; she felt in herself that she was whole of her plague.
She had next the assurance from Christ Himself that it was so, but she did not obtain
that assurance till she had made an open confession. (C. H. Spurgeon.)
Faith rewarded
I. CONSIDER WHAT THIS SUFFERER SAID WITHIN HERSELF (Mat_9:21).
1. As displaying ignorance of the true nature of Christ. Impossible then to have
the clear and distinct ideas that we may now.
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193. 2. As displaying not only ignorance, but error, along with truth.
3. Was her faith, then, a foolish credulity? Not at all. She knew the wonders He
had wrought on others, and responded to the goodness and truth His language
and demeanour expressed; and on this convincing evidence she trusted Jesus,
and was healed.
II. CONSIDER THIS FEELING TOWARDS CHRIST AS FINDING RECOGNITION
WIDER THAN THE CHRISTIAN CHURCH. The world finds healing in the slightest
contact with Christ. How vast the number, outside avowed followers of Christ, who
crowd Christian sanctuaries Sunday after Sunday, with a more or less explicit
conviction that it is good to be there.
III. REMEMBER THAT CHRIST CALLS US, BEYOND SLIGHT CONTACT, TO THE
CLOSEST UNION WITH HIMSELF. This turning of humanity to Christ is like the
turning of flowers towards the sun, their life-giver. It exhibits a true and healthy
impulse; but how many forget that it is but the first step of what should be a close
and continual approach to Him! There is healing in His slightest touch, but what in a
living union with Him who died that we might live for ever! (T. M. Herbert, M. A.)
The woman healed by a touch
1. A disorder which was endured.
(1) The disorder was unavoidably marked by much and painful privation.
(2) The disorder was long-continued and inveterate.
(3) The disorder had been aggravated by bitter disappointment.
2. The remedy which was resorted to.
(1) Observe the Being to whom the application was made.
(2) The spirit by which the application was distinguished.
(a) There was a display of confidence.
(b) There was the spirit of humility.
3. The blessing which was obtained.
(1) The communication of the blessing of healing was immediate.
(2) The communication of the blessing was free.
(3) The communication of the blessing was kind.
(Preachers’ Treasury.)
Cured at last
I. Consider, therefore, concerning this woman, WHAT SHE HAD DONE. She had
been literally dying for twelve years.
1. She had resolved not to die if a cure could be had. She was evidently a woman
of great determination and hopefulness. Insensibility has seized upon many, and
a proud conceit: they are full of sin, and yet they talk of self-righteousness. No
doubt some are held back from such action by the freezing power of despair. They
have reached the conclusion that there is no hope for them. Alas l many have
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194. never come to this gracious resolution, because they cherish a vain hope, and are
misled by an idle dream. They fancy that salvation will come to them without
their seeking it.
2. Let us next note, that this woman, having made her resolve, adopted the
likeliest means she could think of. Physicians are men set apart on purpose to
deal with human maladies; therefore she went to the physicians. No doubt she
met with some who boasted that they could heal her complaint at once. They
began by saying, “You have tried So-and-so, but he is a mere quack; mine is a
scientific remedy.” Many pretenders to new revelations are abroad, but they are
physicians of no value.
3. This woman, in the next place, having resolved not to die if cure could be had,
and having adopted the likeliest means, persevered in the use of those means.
Have you been to Doctor Ceremony? He is, at this time, the fashionable doctor.
4. But this woman not only thus tried the most likely means, and persevered in
the use of them, but she also spent all her substance over it. Thus do men waste
their thought, their care, their prayer, their agony, over that which is as nothing:
they spend their money for that which is not bread. The price of wisdom is above
rubies. If we had mines of gold, we might profitably barter them for the salvation
of our souls.
II. We have seen what the woman had done; now let us think of WHAT HAD COME
OF IT. We are told that she had suffered many things of many physicians.
1. That was her sole reward for trusting and spending: she had not been relieved,
much less healed; but she had suffered. She had endured much additional
suffering through seeking a cure. Efforts after salvation made in your own
strength act like the struggles of a drowning man, which sink the more surely.
2. There has been this peculiarly poignant pang about it all, that you are nothing
bettered.
3. We read of this woman, that though she suffered much, she was nothing
better, but rather grew worse. You are becoming more careless, more dubious
than you once were. You have lost much of your former sensitiveness. You are
doing certain things now that would have startled you years ago, and you are
leaving certain matters undone which once you would have thought essential.
4. This is a sad, sad case l As a climax of it all, the heroine of our story had now
spent all that she had. Welcome, brother! Now you are ready for Jesus. When all
your own virtue has gone out of you, then shall you seek and find that virtue
which goeth out of Him.
III. This brings to our notice, in the third place, WHAT THIS WOMAN DID AT
LAST.
1. Note well she resolved to trust in Jesus in sheer despair of doing anything else.
2. After all, this was the simplest and easiest thing that she could do. Touch
Jesus.
3. Not only was this the simplest and easiest thing for the poor afflicted one, but
certainly it was the freest and most gracious. There was not a penny to pay.
4. This was the quietest thing for her to do. She said nothing. She did not cry
aloud like the blind men.
5. This is the only effectual thing. Touch Jesus, and salvation is yours at once.
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195. Simple as faith is, it is never-failing.
IV. And now, poor convicted sinner I here comes the driving home of the nail. DO
THOU AS THIS WOMAN DID. (C. H. Spurgeon.)
The woman who touched
I. MEN’S FAILURES. Human physicians could not heal. Sin incurable by self.
II. A SUPERSTITIOUS FAITH. Faith may grow in strange places.
III. AN ACTUAL TOUCH. We want the same living connection with Christ, and it is
possible still.
IV. IMMEDIATE HELP. No need to wait long; prayer answered often sooner than
we expect.
V. A TREMBLER IN HIDING. Glad to have blessing from Christ, but fearing to
reveal how obtained.
VI. PUBLIC ACKNOWLEDGMENT. Christ requires this. We must bear witness, &c.
Free men.
VII. INDIVIDUAL RECOGNITION. Christ will not pass us in a crowd.
VIII. GENEROUS ENCOURAGEMENT. He might have called her “rude” or
“foolish.” Not so. He calls her “daughter.”
IX. SPIRITUAL ENLIGHTENMENT. It was not any power lying in the touching of
My garment; it was thy faith that saved thee. Conclusion: The only one in the crowd
blessed. Why? Lack of faith, not lack of need. How near we may be to Christ, and yet
not find true spiritual healing or renewal. (T. Sherlock, B. A.)
The healing of Veronica
Who is this wan, feeble woman that struggles through the swaying crowd, and
watches her opportunity to stoop and lay her hand on the Healer’s garment? This,
say the Evangelists, is a poor woman afflicted for twelve years with a disorder, a
haemorrhage, which was then held to warrant divorce—a disorder which rendered
her” unclean “in the eyes of the law, so that she could neither enter temple nor
synagogue. This, says Eusebius, was Veronica, a woman of wealth and repute, who
dwelt in Casarea Philippi, at the northernmost extremity of the Holy Land, hard by
the main source of the river Jordan, in a lonely valley at the foot of Hermon. “I,
Eusebius, have seen her house in that city. And to this day [some three centuries
after the miracle], before the gate of her house, on a lofty block of stone, there stands
a brazen sculpture; on the one side, a woman drops on her bended knees, with hands
outstretched as in supplication; and, opposite to her, stands a man, erect and tall,
becomingly clad in a mantle, who extends His hand to the suppliant. At her feet there
springs a certain strange plant, which rises as high as the hem of her garment; it is
held to be an antidote to all forms of disease. This they say, is a statue of Jesus
Christ.” Eusebius goes on to argue the probability that Veronica caused it to be
erected, since it was a custom of the Gentiles to erect statues to those who had healed
them; and Caesarea Philippi being, not a Jewish, but a Phoenician city, mainly
inhabited by Greeks, we have every reason to believe that Veronica herself was a
Gentile. But whoever she was, and whencesoever she came, she had heard of Jesus,
and conceived a hope that He would heal her. A woman who had spent all that she
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196. had, only to suffer more from her doctors than from her disease, in her despair would
be very apt to betake herself to One who at least demanded no fee, and who was
reported to have wrought many marvellous cures … But why does she select the hem,
or border, of His garment? Perhaps because in her diffidence she thought herself
unworthy to do more. Perhaps because in her faith she thought even this would be
enough. Perhaps simply because she thought the border of His garment might be
most easily touched without attracting attention Beyond a doubt, her faith, though
genuine, was darkened by superstition. In His grace the Lord Jesus corrects and
enlarges her conception; He disentangles the truth in it from the error. But mark how
He does it, how patiently, how gradually. At first it is her superstition, rather than
her faith, which is confirmed But why did He not let the poor woman creep quietly
away with her boon? Why compel her to tell her sad story of womanly pain and
suffering in so many ears? Simply because He loves her too well to let her go away
with half a blessing. Simply that He may teach her that it is her faith, and not, as she
thought, her mere touch, which has saved her. It is a pathetic story, a story—
1. Full of hope and gracious incentive for all who believe, however weak their
faith may be.
2. Conveying also a lesson of warning. Many thronged and pressed upon Christ;
many touched His clothes; yet only one touched Him.
3. Teaching also a lesson of invitation. According to the Hebrew law she was
impure, and made all she touched impure; but she ventured to touch Jesus, and,
instead of making Him unclean, He makes her clean and whole. Now, whatever
our sins may have been, we can hardly be farther from hope than she. And
however faintly we may turn to Christ, however ignorantly, we can hardly do less
than she who hid herself in the darkness and the crowd, and laid trembling
fingers on the edge of His garment, to see what would come of that. Jesus did not
know her or her story—did not know even that it was she who had touched Him.
Yet she was healed. Why? Because His will is always for the health and salvation
of men. Virtue is stored up in Him, and flows forth from Him at every touch of
faith. (S. Cox, D. D.)
THE WOMAN WHO CAME BEHIND HIM IN THE CROWD.
Near Him she stole, rank after rank;
She feared approach too loud;
She touched His garments’ hem, and shrank
Back in the sheltering crowd.
A shame-faced gladness thrills her frame:
Her twelve years’ fainting prayer
Is heard at last; she is the same
As other women there.
She hears His voice; He looks about;
Ah! is it kind or good
To drag her secret sorrow out
Before that multitude?
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197. The eyes of men she dares not meet—
On her they straight must fall:
Forward she sped, and at His feet
Fell down, and told Him all.
His presence makes a holy place;
No alien eyes are there;
Her shrinking shame finds god-like grace,
The covert of its care.
“Daughter,” He said, “be of good cheer;
Thy faith hath made thee whole”;
With plenteous love, not healing mere,
He would content her soul.
(G. MacDonald.)
Glimpses of Jesus
I. THE SENSITIVENESS OF CHRIST. “Who touched Me?” Ruskin has said truly,
“We are only human in so far as we are sensitive.”
II. THE YEARNING OF CHRIST FOR NEARER PERSONAL FELLOWSHIP WITH
MEN. The question must be interpreted by the result. Evidently what He desired was
to bring the woman nearer, and to establish more direct and abiding relationship
between her and Himself.
III. THE JOY OF CHRIST IN CONFERRING BENEFITS UPON HUMAN SOULS.
Mark—
1. The loving address—“daughter.”
2. The comfortable words—“Thy faith hath made thee whole.”
3. The gracious dismissal—“Go in peace.”
Learn—
1. That we should come to Christ in our need.
2. That we should commune with Him with the greatest freedom and openness.
3. That we should confess gladly and gratefully before men all the good we have
received at His hands.
4. That we should comply with all His solicitings, and ever seek nearer and
dearer fellowship with Him as our Saviour and our God. (W. Forsyth, M. A.)
The Healer
We have to trace the history of a touch. Let us inquire—
I. WHY THIS TOUCH ATTRACTED THE PARTICULAR ATTENTION OF THE
SAVIOUR?
1. It was the touch of a sufferer whose case before that touch had been desperate.
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198. 2. It was the touch of faith.
3. It was a touch that wrought an instant and perfect cure.
II. WHY DID THE SAVIOUR ASK THE QUESTION, “Who touched Me?” This
excited the wonder of the disciples.
1. Not from ignorance.
2. Not from exhaustion.
3. Not from displeasure. But
(1) To show that He marks the difference between thronging and touching
Him. (“Many,” says Ambrose, “press upon Christ, in outward ordinances, but
believers touch Him; it is by faith that He is touched, so as to have virtue from
Him.”)
(2) To enlighten and invigorate the faith of her who touched Him.
(3) To assert His right to be glorified for what He has done.
4. That the interview might issue in the bestowment of His benediction. (C.
Stanford, D. D.)
Oh, dost Thou ask who touched Thy garment? Oh,
Sweet Master, hast Thou not turned back and viewed
How round Thee throng and press the multitude?
“Not all who throng and press for Mine I know;
But trembling, falling, one now Mine draws near,?
To tell of garment touched and ended woe,
The things she sought not, nor has heard, to hear;
Things present, things to come, her deeds revealing,
The fount of sin whose flowing none may stay,
Till breaks on Calvary the Fount of Healing,
All wounds to staunch, all tears to wipe away.
This Flesh, My garment, feels but faith’s right hand;
All: many near Its hem, unhealed will stand!”
(A. M. Morgan.)
Virtue is gone out of Me
Virtue at one time meant strength, Now it is used to denote purity. Jesus meant that
power had gone out from Him. It is worth while to note that virtue cannot leave one
and pass to another without a loss to the giver. There can be little doubt that the
sacred body of Jesus had to suffer for being the medium of healing, and that very
costly was the honour of being the shrine of Divinity.
I. Virtue is gone out of Me to ONE WHO FAILED TO GET HELP ELSEWHERE. As a
last resource, she came and tried Jesus. Is she not a picture of many among us, who
try everything but the right thing, and also go anywhere rather than to the Saviour?
There is Dr. Merryman. He has a very large practice. He is the most popular of all the
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199. soul doctors, and has an amazingly large connection among young people. If some
one goes to him complaining of a sad heart, he will prescribe a change, lively society,
the theatre, dancing, &c. There is another of these impudent quacks. I mean Dr.
Devotee, who, like the famous Dr. Merryman, has a large number of patients, but
they are generally rather older; indeed, many of them have been under Merryman till
they were tired out; then they have gone over to the other side of the way to try if
Devotee could help them. If you go into his waiting room, you will see some who have
had disappointments, blighted affections, &c. When you are shown into his room,
you notice how very grave he is—none of the flippancy of the other. He does not
approve of Merryman’s prescriptions. Fasting and prayer and seclusion are his
remedies. There is yet another of these medical gentlemen you must look in upon.
This is where Dr. Apathy lives. He is the favourite doctor among men of business and
commerce. They will tell you, “Merry-man is all very well for the youngsters, and
Devotee suits the women, but for a sensible practical man, commend me to Apathy.
Bless you, what I suffered before I went to him! I could not sleep at nights for
thinking I might lose my soul. Really business began to suffer; so I went to him, and
he seen put me to rights. When I told him my symptoms, he said, ‘I understand you,
my dear fellow, you need a sedative. Stick to your newspaper, and give up all that
nonsense about family prayer.’”
II. Virtue has gone out of Me to ONE WHO HAS OVERCOME GREAT
DIFFICULTIES. This poor woman must have found it very difficult to come to
Christ, for at least two reasons.
1. She was ceremoniously unclean. And so are we. Yet we should not let this deter
us.
2. There was the difficulty of the crowd. The people thronged Him; and no
wonder, for He was on His way to heal the ruler’s daughter. The crowd was
between her and the Lord.
III. Virtue has gone out of Me to ONE WHO HAS FAITH. DO not wait till you have
altered this, or improved that; all that can be done afterwards.
IV. Virtue is gone out of Me to one WHO MUST CONFESS THE TRUTH. (J.
Champness.)
The cost of service
I. IN NATURE, WE HAVE WHAT HAS LATELY BEEN TERMED THE
PERSISTENCE, OR CONSERVATION OF FORCE.
II. THIS LAW OF COST IS ALSO ECONOMIC LAW. In agriculture, what we call the
bounty of nature, the gift outright, comes a long way short of what is needed even for
merest comfort. The spontaneous products of nature are scanty. So of all industry
and useful art. To begin with, there is the cost of raw material, come whence it may,
from earth, or sea, or air. Houses, and their furnishing, tax the quarries, the clay-
yards and the forests. Our wardrobes suggest cotton-fields, flax-fields, silkworms,
flocks of sheep, herds of cattle, birds of the air, wild animals of sea and land, from
pole to pole. Even wigwams and bearskins are no gratuities. Every coarsest want
supplied, every adornment, every luxury, means work. Good things, fine things, cost.
III. THIS LAW OF COST IS ALSO MENTAL LAW. Mind is very much more than
mere passive capacity; it is vital, organizing force. Learning, rightly apprehended, is
not mere passive reception, as of water into a cistern, bringing with it all the
accidents and impurities of roof or aqueduct. It is water in oak, or elm, making its
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200. way up through living tissue, filtered as it ascends, shaking out its leafy banner,
hardening into toughest fibre.
IV. BUT THIS LAW OF COST IS PRE-EMINENTLY SPIRITUAL LAW. The so-called
passive virtues either are not virtues, or are not passive. Humility, patience, self-
denial, and the forgiveness of injuries, are battles and victories. So it has been, and so
it shall be, in essence, to the end. Redemption cost infinitely in eternity, and must
cost in time. Human history almost began with martyrdom. The blood of righteous
Abel inaugurated the stern economy. Scarcely a people have ever been evangelized
without the baptism of blood. Scarcely a man has ever been signally useful without
the baptism of some great sorrow. We learn in suffering what we teach in song. (R. D.
Hitchcock, D. D.)
Real contact with Jesus: a sacramental meditation
I. First, then, IN THE USE OF ALL MEANS AND ORDINANCES LET IT BE OUR
CHIEF AIM AND OBJECT TO COME INTO PERSONAL CONTACT WITH THE
LORD JESUS CHRIST.
1. Note, first, she felt that it was of no use being in the crowd, of no use to be in
the same street with Christ, or near to the place where Christ was, but she must
get at Him; she must touch Him. She touched Him, you will notice, under many
difficulties. There was a great crowd. It is very easy to kneel down to pray, but not
so easy to reach Christ in prayer.
2. Observe, again, that this woman touched Jesus very secretly. Beloved, that is
not always the nearest fellowship with Christ of which we talk the most. Deep
waters are still. Nathaniel retired to the shade that no one might see him, but
Jesus saw him and marked his prayer, and He will see thee in the crowd and in
the dark, and not withhold His blessing.
3. This woman also came into contact with Christ under a very deep sense of
unworthiness.
4. Notice, once again, that this woman touched the Master very tremblingly, and
it was only a hurried touch, but still it was the touch of faith.
II. THE WOMAN IN THE CROWD DID TOUCH JESUS, AND, HAVING DONE SO,
SHE RECEIVED VIRTUE FROM HIM. In Christ there is healing for all spiritual
diseases. There is a speedy healing. There is in Christ a sufficient healing, though
your diseases should be multiplied beyond all bounds.
III. And now the last point is—and I will not detain you longer upon it—IF
SOMEBODY SHALL TOUCH JESUS, THE LORD WILL KNOW IT. NOW, as Jesus
knows of your salvation, He wishes other people to know it. (C. H.Spurgeon.)
She was not hid
I. First, then, we say concerning this woman, that HER HIDING SEEMED VERY
EXCUSABLE. I have already said that if, in any instance, a cure might have been
concealed, this was one; and it was so for many reasons.
1. Because of this woman’s natural timidity, and because of the nature of her
malady.
2. In addition to this, remember that the Saviour did not court publicity. He laid
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201. no injunction upon those whom He healed that they should tell every one of the
marvel.
3. There was another reason why she might have thought she need not make a
public confession, and that was, that the Saviour was at that time exceedingly
occupied.
4. Excuse might also have been found for the healed woman in the fact, that her
cure would make itself known by its results. When she reached home everybody
would see that she was quite another person; and when they asked how it came to
pass, she could tell them all about 2:5. Another pretext might have served this
woman, if she desired an excuse. She might truthfully have said, “It is evident
that an open confession is not essential to my cure, for I am cured.”
II. Secondly, HER HIDING WAS NOT PERMITTED BY THE SAVIOUR. Her being
brought out had the best of consequences.
1. For, first, an open confession on her part was needful in reference to the Lord’s
glory. Beloved, the miracles of Christ were the seals which God gave to His
mission. If the wonders which He wrought were not made known, the seals of His
mission would have been concealed, and so would have lost much of their effect.
If this woman concealed her cure others might do the same; and if they all did it,
then Christ’s commission would have no visible endorsement from the Lord God.
2. Further, remember that our Lord’s miracles were illustrative of His teaching.
3. But the confession had to be made for the sake of others. Do any of you wish to
live unto yourselves? If you do, you need saving from selfishness.
4. Do you not think that her public declaration was required for the good of our
Lord’s disciples? When they heard her story, did they not treasure it up, and
speak of it to one another in after days, and thereby strengthen each other’s faith?
5. But especially she had to do this for her own good. The Saviour had designs of
love in bringing this poor trembler forward before all the people. By this He saved
her from a host of fears which would have haunted her.
She had been a very timid and trembling woman, but now she would shake off all
improper timidity. I have known many persons cured of timidity by coming forward
to confess Christ. Our Lord also gave her an increased blessing after her confession.
He gave her clearly to know her relationship to Him. He said, “Daughter!” Next
notice that He gave a commendation to her faith—“Thy faith hath made thee whole.”
Then the Lord gave her a word of precious quieting. He said, “Go in peace.” As much
as to say: Do not stop in this crowd, to be pushed about or stared at, but go home in
quiet.
III. Thus I have already reached my last point: YOUR HIDING OUGHT TO BE
ENDED.
1. Do you not think you owe something to the Church of God, which kept the
gospel alive in the world for you to hear?
2. May I be permitted also to say, I think you owe something to the minister who
led you to Jesus?
3. Besides, you owe it to yourselves. Are you going to be mere pats, fluttering out
when none will observe you, and hiding from the light? Are you going to be like
mice, which only come out at night to nibble in the pantry? Quit yourselves like
men!
4. You owe it to your family. You should tell your household what grace has done
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202. for you.
5. Do you not think you owe it to your neighbours to show your colours?
6. Now let me hear some of your objections, and answer them. I hope I have been
answering them all through my sermon. Here is one. “Well, you know, I am such
an insignificant person. It cannot make any difference what I do.” Yes, and this
woman was a very insignificant person—only a woman! God thinks much of the
lowly: you must not talk so. Do not excuse yourselves through pretended
humility. “But coming out and joining a Church, and all that, is such an ordeal.”
So it may be. In this woman’s case, it was a far greater ordeal than it can be to
you. Jesus does not excuse one of his healed ones from owning the work of His
grace. A dear lady, who has long since gone to glory, was once an honoured
member of this Church: it was Lady Burgoyne, and when she wished to unite with
us she said to me, “Dear sir, I cannot go before the Church. It is more than I can
manage to make a confession of Christ before the members.” I told her that we
could make no exception for anybody, and especially not for her, who was so well
established in the faith that she could surely answer a few questions before those
who were brethren and sisters in the Lord. She came bravely, and spoke most
sweetly for her Lord. Some of you may remember her, with her sweet
countenance, and venerable bearing. When she had owned her Lord, she put both
her hands on mine, and said emphatically, “With all my heart I thank you for
this; I shall never be ashamed of Christ now. When aristocratic friends call upon
me I will speak to them of my Lord.” She did so constantly. You never found her
slow to introduce the gospel, whoever might be with her. She frequently said to
me, “Oh, what a training that was for me! I might have been a timid one all my
days if I had not made that confession before the Church.” Now I say to you, if it
be an ordeal, undergo it for Christ’s sake. “Alas!” says one, “I could not tell of
what the Lord has done for me, because mine is such a sorrowful story.” Was it
not so with this woman? “I have so little to tell,” says one. That is a good reason
why you should tell it, for it will be all the easier for you to do so. He that has little
to tell should tell it straight away. “But perhaps people may not believe me.” Did I
tell you that you were to make them believe you? Is that your business? “Ah!”
says one, “ but suppose after I had confessed Christ I should become as bad as
ever.” Suppose that this woman had supposed such a sad thing, and had said, “O
Lord, I cannot confess that Thou hast healed me, for I do not know how I may be
in six months’ time.” She was not so mistrustful. (C. H.Spurgeon.)
Grasping the “hem”
Dr. Simpson on his death-bed told a friend that he awaited his great change with the
contented confidence of a little child. As another friend said to him that he might as
John at the last supper, lean his head on the breast of Christ, the doctor made
answer, “I fear I cannot do that, but I think I have grasped hold of the hem of His
garment.” (Dr. Koenig’s Life of Dr. Simpson.)
The touch of faith
A lady was being shown through a corn mill, worked by a river which ran close by the
walls. But all the wheels were in silent inaction. “Where is the power?” she asked. She
was shown a handle, and told to press upon it. She did, and the mighty force was
instantly turned on, the wheels moved, and the place was alive with activity. The
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203. power of God moves in upon us at the touch of faith. (Methodist Times.)
44 She came up behind him and touched the
edge of his cloak, and immediately her bleeding
stopped.
GILL, "Came behind him,.... In the press and crowd of people, being ashamed to
come before him, and tell him her case:
and touched the border of his garment the fringe the Jews were obliged to
wear at the bottom of their garments, Num_15:38 and which the more religious sort
did, for by this they were distinguished from the common people: it is asked (p),
"who is a plebeian, or one of the common people? every one that does not read
"Keriat Shema", (i.e. hear, O Israel), &c. Deu_6:4 morning and evening, with the
blessings belonging to it, the words of R. Meir: but the wise men say, whoever does
not put on the "Tephillin" (the frontlets, Deu_6:8) Ben Azzai says, whoever has not
‫,ציצית‬ "the fringe" on his garment''
See Gill on Mat_9:20. This woman was persuaded in her own mind, if she could but
touch the clothes of Christ, she should be healed, and accordingly she was:
and immediately her issue of blood staunched; stopped, and was dried up;
Mar_5:28.
HENRY, ". The woman found an immediate change for the better in herself, and
that her disease was cured, Luk_8:44. As believers have comfortable communion
with Christ, so they have comfortable communications from him incognito - secretly,
meat to eat that the world knows not of, and joy that a stranger does not
intermeddle with.
45 “Who touched me?” Jesus asked.
When they all denied it, Peter said, “Master, the
people are crowding and pressing against you.”
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204. GILL, "And Jesus said, who touched me?.... This he said, not as ignorant of the
person that had done it, but in order to discover her to the people, and the cure she
had received, as well as her faith; See Gill on Mar_5:30.
When all denied; both the disciples and the multitude, as many as were near him,
and who might be thought to have done it; all excepting the woman, who afterwards
came and declared it; for it is very likely, that as soon as she had touched his
garment, and got her cure, she drew further off:
Peter, and they that were with him; the rest of the disciples, who were in
company together, as appears from Mar_5:31
Said, Master, the multitude throng thee, and press thee, and sayest thou,
who touched me? or "my garment", as the Ethiopic version reads; See Gill on
Mar_5:31.
JAMISON, "Who touched me? — “Askest Thou, Lord, who touched Thee?
Rather ask who touched Thee not in such a throng.”
CALVIN, "Luke 8:45.Who is it that touched me, Mark expresses it still more
clearly, when he says that Christ looked around to see who she was. It does
appear to be absurd that Christ should pour out his grace without knowing on
whom he was bestowing a favor. There is not less difficulty in what he shortly
afterwards says, that he perceived that power had gone out from him: as if, while
it flowed from him, it was not a free gift bestowed at those times, and on those
persons, whom he was pleased to select. Beyond all question, he knowingly and
willingly cured the woman; and there is as little doubt that he drew her to
himself by his Spirit, that she might obtain a cure: but he puts the question to
her, that she may freely and publicly make it known. If Christ had been the only
witness of his miracle, his statements might not perhaps have been believed: but
now, when the woman, struck with dread, relates what happened to her, greater
weight is due to her confession.
COFFMAN, "Who touched me ...? Here, to be sure, are the grounds of cavil. Did
not Christ know all things? Why the perplexity here? Of course, there was no
perplexity. Mark said, "He looked round to see her that had done this thing"
(Mark 5:32); and it is certain that Jesus knew, not merely that some woman had
touched him, but which woman had done so, as well. As Trench observed:
Elisha said, "Whence cometh thou, Gehazi?" (2 Kings 5:25); and God said,
"Adam, where art thou?" (Genesis 3:9); and to Cain, "Where is Abel thy
brother?" (Genesis 4:9); and, in every case there is a moral purpose in the
question.[23]
So, there was a moral purpose of the question here. Jesus would not permit this
woman of such commendable faith to receive in secrecy, and by stealth, in a
sense, the blessing which he willed that she should receive. Moreover, following
her confession, he would extend the blessing to include salvation itself. Also,
there would be the tangential benefit of giving the wonder the kind of publicity
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205. and publication which so great a cure deserved.
ENDNOTE:
[23] Richard Trench, Notes on the Miracles of Our Lord (Old Tappan, New
Jersey: Fleming H. Revell Company, 1953), p. 208.
CONSTABLE, "Verse 45-46
Jesus' question did not reveal lack of knowledge but the desire to identify the
woman so He could strengthen and encourage her faith. Occasionally Jesus
chose to heal people who expressed no faith in Him. Here someone with faith
drew on His power without His conscious selection of her. Evidently God healed
the woman through Jesus without Jesus' awareness. Likewise God sometimes
brings blessing to others through His children without those believers being
aware of it. Jesus meant that God's power had gone from Him to another person,
but not that He consequently felt a lack of power. Luke alone identified Peter as
the spokesman of the disciples here perhaps to make the narrative more concrete
and vivid.
"It was good for her, indeed it was necessary for her that her cure be widely
known. All her acquaintances must have been aware of her permanent state of
ceremonial uncleanness. If she was to be received back into normal religious and
social intercourse, it was necessary that her cure become a matter of public
knowledge. So Jesus took steps to see that people know what had happened."
[Note: Morris, pp. 160-61.]
NISABET, "THE POWER OF A TOUCH
‘Who touched Me?’
Luke 8:45
It was the peculiarity in the touch that called forth the question. The weakest of
all actions was that touch only on the edge of Christ’s robe, the remotest part of
that which was connected with the Lord; yet, as when we clasp hands with one
who is holding an electric chain and feel the shock, so Christ felt it. Virtue went
forth like an electric current. But it was by His will that it went forth.
What was Christ’s motive in asking this question?
I. He wished to give the woman an assurance of entire and permanent cure.—
The woman might have doubted as she remembered she had obtained it
surreptitiously, but Christ saved her from fearing on that account the return of
the malady. She might have been subject to constant dread. Dread might induce
nervous unsettling of the body that might bring back the old disease. Miraculous
knowledge of her experience and cure was at once manifested by Christ, and He
confirmed her physical healing by His question. It was like saying, ‘Daughter,
fear not. No wrong has been done. Be thou henceforth perfectly whole.’
Intimation was also thereby given that she was not to be content with that
physical cure, but should seek still more the spiritual healing.
II. Christ would let the woman see that He had sympathy with her.—He was not
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206. afraid of contact with the sinful, but wanted to come near. He felt an interest in
her, loved her, and said not ‘woman,’ but ‘daughter.’ How much would that
word express to her soul! No cold tone that chills the spirit, but a lava stream of
mercy and love was in that word. And not even this from afar. He comes near,
showing His willingness to be touched or to touch. The power of personal contact
is great. What a lesson for us!
III. Christ sought also to give an opportunity of expressing openly gratitude for
what God had done for the woman in secret.—Christ asked the question. She
told Him all the truth. Many who are healed are soon lost in the crowd. Christ
did not want praise. He would not proclaim His own miraculous power further.
But to be grateful was a benefit to the one who had received a benefit. Hence
Christ sought to foster it in the woman. If alone or in a crowd we find Christ, we
must also acknowledge Him openly. He knew how afterwards she would wish for
an opportunity of thanking him. What a satisfaction to be able to express
obligation! See how it beams in the woman’s eye. When He departs she follows
Him, either in the crowd or with her eye, as He goes on His further errand of
mercy to the house of Jairus. She would not so easily have confessed Him before
healing. Have we no debt, no need for gratitude, no interest in Christ, no love to
Him? We ought to confess Christ. This woman’s readiness shames us.
Illustration
‘We go to the masses of this day and attempt to elevate them by calling them to
lift themselves. Touch them: go and put shoulder to shoulder and clasp hands
with them. If the Church had done this there had been less socialism. There is a
great difference between the kindness of benevolence and that of affection. A
literary artist speaks of the effect upon a cultivated man of an old oil-painting of
Jesus healing a blind man, and how his mother said, “The blind man was a
beggar, and poor and loathsome, therefore Christ would not heal him afar off,
but put His hands on him.” The same writer also tells how a benevolent lady had
tried to “do good from sense of duty, and had a sense of loathing of the object in
her soul. She did not think that the one whom she had tried to benefit had
keenness enough to detect the loathing, but she did.” Of course, this one said that
she knew the lady “could not bear her, nor even allow herself to touch her any
more than she would a reptile. Yet she had expected to do good while shrinking
from contact.” Thus with many now. Christ’s plan is different. Here He calls
forth the woman that He may teach her of His deep sympathy, and show that He
is not afraid of defilement. If masses are to be lifted, it must be in the same way.’
(SECOND OUTLINE)
CHRIST THE HEALER
No contact is lighter than that of a touch. We say of it ‘Only a touch!’ Yet the
faintest touch has a power which acts and re-acts infinitely, and which produces
circle beyond circle of effects which run on, interlace, and multiply for ever. But
this was no common touch. There was something in it which gave it peculiar and
Divine significance. What was it?
I. Why this touch attracted the particular attention of the Saviour.
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207. (a) It was the touch of a sufferer whose case had been desperate.
(b) It was the touch of faith.
(c) It was a touch that wrought an instant and perfect cure.
He who trusts Christ crosses the line between the state of the lost and the state of
the saved.
II. Why did the Saviour ask the question?—This excited the wonder of the
disciples.
(a) Not from ignorance. Omniscience asked the first question ever heard on earth
(Genesis 3:9), and unless we have misread the Scriptures, and have hitherto been
trusting the wrong person for our Saviour, it was omniscience that asked the
question, ‘Who touched Me?’
(b) Not from exhaustion. When prophets and apostles wrought miracles of
healing, it was by a power foreign to themselves, which they had to invoke by
prayer: when Christ wrought them, it was from His own indwelling power. No
gifts can impoverish a Divine giver.
(c) Not from displeasure. In village streets where Jesus was expected the sick
were placed in long ranks of beds and litters, that they might catch from Him
some comforting notice as He passed along, and touch the hem of His garment as
it floated within their reach, for they knew that He delighted in mercy.
It was not therefore from any of these motives that Christ asked the question. We
must account for it on some other principle.
III. Manifold seems to have been the design of the question.
(a) It was intended to show that He marks the difference between thronging and
touching Him. The Saviour ever discriminates between the mere accidental touch
of those who rush with the multitude and the conscious, dependent, voluntary
touch of faith.
(b) It was to enlighten and invigorate the faith of her who touched Him. Weak
and half-superstitious as was her faith, it drew from Him the blessing wanted.
(c) It was intended to be a method of asserting His right to be glorified for what
He has done. Conscience may be telling you that in your own life there is a
repetition of the conduct that called forth this question of our Lord. God’s
battles will never be fought, nor His work done, nor His name spread in the
world by a race of secret disciples.
(d) Christ asked the question that the interview with the woman, to which it led,
might issue in the bestowment of His benediction.
207

208. Illustration
‘This woman having made her resolve, adopted the likeliest means she could
think of. There is one Heal-all, one Divine Catholicon, and only one Happy is he
that hath received this infallible balm from Jehovah Rophi. She persevered in
the use of the means. Have you been to Doctor Ceremony, Doctor Morality,
Doctor Feeling? She spent all her substance over these means of cure. What came
of it all? Her sole reward for suffering and spending was that she had suffered
much additional pain. That is the case with those who have not come to Christ
but have sought relief apart from Him.’
SBC, "Faith’s Touch.
Notice:—
I. What this woman did. "Jesus said, Who touched Me?" That more is meant here
than the mere manual or external touch is evident, not only from the whole
circumstances of the narrative, but from the explicit and emphatic testimony of our
Lord Himself. He expressly distinguishes between her touch and that of the
unthinking crowd around as a thing totally and essentially different; and then, in His
closing words, He declares plainly what that thing was. "Daughter: thy faith hath
saved thee; go in peace." That is, it was not the mere bodily contact that constituted
the saving touch, but that living faith of the heart, of which it was but the instinctive
and touching expression. Hers was (1) secret faith, (2) trembling faith, (3) an
imperfect faith, (4) a strong faith, (5) an earnest and resolute faith.
II. What the multitude did. Note the difference between the attitude of this woman
and that of the multitude around her. Theirs was the mere contact of the body, hers
of the heart and soul; theirs a mere external and unmeaning pressure; hers a living
act of trust and love. The human eye, indeed, could detect no difference. To a mere
spectator, all stood in the same relation to Him. Surely it were vain amid such a
crowd, all of whom are pressing on Him, and thronging His path, to single out any
one to whom more than another the charge may be applied. But no; while thousands
throng the Saviour, one alone toucheth Him. Jesus answered, "Somebody hath
touched Me."
III. The test to distinguish between the one touch and the other. "Jesus said,
Somebody hath touched Me: for I perceive that virtue hath gone out of Me." This,
then, was the test; the sacred touch was proved by the outflowing of the healing
virtue. There is no healing influence without faith—no true faith without healing
influence. Therefore, the fact so well known to Him who is the one Source and
Dispenser of grace, that such influence had gone forth from Him to this woman, was
the decisive and infallible proof that she had touched Him in a way that none of the
throng around her had. Thus alone can we surely know that we have truly believed in
Jesus to the saving of our souls; when it has become manifest to all men and
ourselves that a saving virtue has come from Him to us, and that through that mighty
virtue old things are passed away, and all things are made new.
I. Burns, Select Remains, p. 46.
208

209. I. In the case of this woman, we perceive that two things went together—an inward
act of faith, and recourse to something external; both the internal and the external
bearing upon Christ. She touched the hem of His garment. Our Lord in all His
miracles required a susceptibility on the part of the applicant for His mercy, and an
outward action as regarded Himself. He required faith on the part of the person
seeking His aid; and then He touched that person, or spake certain words to him, or
anointed his eyes with clay, or bade him have recourse to some action insignificant in
itself. The two acts were combined, the inward and the outward; one suffered not
without the other, but both went together.
II. It is not superstition, then, for faithful men to use and rely upon the ordinances of
the Christian religion; there is no superstition in having recourse to actions, between
which and their results there exists no discernible connection, if only those actions be
either enjoined or sanctioned by God. It would not be superstitious for a man, sick of
the palsy, to make a pilgrimage to the Holy Land, in expectation of a cure, if the Lord
God had commanded him to do so, and had promised restoration to health as the
reward of his obedience; but to do this, or any similar thing, without a promise, this
would be superstitious. The superstitious property in an act consists not in having
recourse to means, apparently inefficacious, but in having recourse to them without a
sufficient warrant from reason or from revelation. It is through things external that
many of the gifts and graces which we expect to realise in the Church are to pass from
Christ, from whom alone the virtue emanates, to our souls. Love Christ and prove
your love by keeping His commandments. But having done all, remember that,
notwithstanding your love, the disease of sin is upon you, and touch the hem of His
garment. Rely on Christ only for salvation, and prove that you do so, not by pleading
your faith, as if faith were anything meritorious, but by permitting your faith to lead
you to Christ, that you may touch the hem of His garment.
W. F. Hook, Sermons on the Miracles, vol. i., p. 242.
46 But Jesus said, “Someone touched me; I
know that power has gone out from me.”
CLARKE, "I perceive that virtue - ∆υναµιν, Divine or miraculous power. This
Divine emanation did not proceed always from Christ, as necessarily as odours do
from plants, for then all who touched him must have been equally partakers of it. Of
the many that touched him, this woman and none else received this Divine virtue;
and why? Because she came in faith. Faith alone attracts and receives the energetic
influence of God at all times. There would be more miracles, at least of spiritual
healing, were there more faith among those who are called believers.
GILL, "And Jesus said, somebody hath touched me,.... Not in a common and
accidental way, but with design, and in the strength of faith:
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210. for I perceive that virtue is gone out of me: for the cure of the person that had
touched him, and that not without his knowledge and will; See Gill on Luk_6:19.
HENRY, "III. Here is a discovery of this secret cure, to the glory both of the
physician and the patient.
1. Christ takes notice that there is a cure wrought: Virtue is gone out of me, Luk_
8:46. Those that have been healed by virtue derived from Christ must own it, for he
knows it. He speaks of it here, not in a way of complaint, as if he were hereby either
weakened or wronged, but in a way of complacency. It was his delight that virtue
was gone out of him to do any good, and he did not grudge it to the meanest; they
were as welcome to it as to the light and heat of the sun. Nor had he the less virtue in
him for the going out of the virtue from him for he is an overflowing fountain.
JAMISON, "Somebody hath touched — yes, the multitude “thronged” and
pressed Him - “they jostled against Him,” but all involuntarily; they were merely
carried along; but one, one only - “Somebody TOUCHED” HIM, with the conscious,
voluntary, dependent touch of faith, reaching forth its hands expressly to have
contact with Him. This and this only Jesus acknowledges and seeks out. Even so, as
the Church Father Augustine long ago said, multitudes still come similarly close to
Christ in the means of grace, but all to no purpose, being only sucked into the
crowd. The voluntary, living contact of faith is that electric conductor which alone
draws virtue out of Him.
47 Then the woman, seeing that she could not go
unnoticed, came trembling and fell at his feet. In
the presence of all the people, she told why she
had touched him and how she had been
instantly healed.
GILL, "And when the woman saw that she was not hid,.... From Christ,
among the crowd, nor the thing that she had done. The Syriac and Arabic versions
render it, "that he had not forgot her"; she hoping he would be diverted from taking
any notice of her and her action, through the crowd of people about him;
she came trembling; for fear of the anger and resentment of Christ, and lest the
favour would be revoked, and the penalty of the law inflicted; See Gill on Mar_5:33.
And falling down before him; in the most humble manner, "at his feet", as the
Arabic version reads; "and worshipped him", as the Syriac, Persic, and Ethiopic
versions have it; gave him the glory of the cure, and thanks for it:
she declared unto him before all the people; the whole truth of the matter,
what a disease she had laboured under for so long a time, what means she had used
210

211. to no purpose:
for what cause she had touched him; namely, in order to have a cure, which she
believed she should have in that way:
and how she was healed immediately; as soon as ever she had touched him.
HENRY, "2. The poor patient owns her case, and the benefit she had received:
When she saw that she was not hid, she came, and fell down before him, Luk_8:47.
Note, The consideration of this, that we cannot be hid from Christ, should engage us
to pour out our hearts before him, and to show before him all our sin and all our
trouble. She came trembling, and yet her faith saved her, Luk_8:48. Note, There
may be trembling where yet there is saving faith. She declared before all the people
for what cause she had touched him because she believed that a touch would cure
her, and it did so. Christ's patients should communicate their experiences to one
another.
JAMISON, "declared ... before all — This, though a great trial to the shrinking
modesty of the believing woman, was just what Christ wanted in dragging her forth,
her public testimony to the facts of her case - both her disease, with her abortive
efforts at a cure, and the instantaneous and perfect relief which her touch of the
Great Healer had brought her.
COFFMAN, "Her fears might have resulted from the fact that, by such a touch,
she had brought ceremonial uncleanness to Jesus, with some consequence of
rebuke; but she was reassured in the most emphatic manner.
Made thee whole ... may also be rendered "saved" (English Revised Version
(1885), margin), indicating that forgiveness of sins was also extended by the Lord
to this woman who had such faith.
CONSTABLE, "Verse 47-48
The woman's embarrassment was undoubtedly due to her illness and to her
presumption in mingling with a crowd even though she was ritually unclean. Her
falling at Jesus' feet recalls the sinful woman in Simon the Pharisee's house
(Luke 7:36-50) who had a kindred spirit of thankfulness. Another reason Jesus
insisted on identifying the woman was to secure her public confession of faith in
Him. Perhaps Luke included this public confession after a private deliverance as
a good example for his readers to follow (cf. Romans 10:9-10). Jesus then
corrected a possible misunderstanding that her healing had been the result of
magic by ascribing it to her faith. Jesus' benediction also ties this story in with
the earlier one involving the sinful woman (cf. Luke 7:50).
48 Then he said to her, “Daughter, your faith
211

212. has healed you. Go in peace.”
GILL, "And he said unto her, daughter,.... Instead of frowning upon her, and
chiding her for what she had done, he addressed her in a very affable and affectionate
manner; bidding her
be of good comfort; and not be afraid; this clause is left out in the Vulgate Latin
version, as in Mar_5:34 but is in the copies, and other versions:
thy faith hath made thee whole, go peace; See Gill on Mat_8:2. See Gill on
Mar_5:34. See Gill on Luk_7:50.
HENRY, "3. The great physician confirms her cure, and sends her away with the
comfort of it: Be of good comfort; thy faith hath made thee whole, Luk_8:48. Jacob
got the blessing from Isaac clandestinely, and by a wile; but, when the fraud was
discovered, Isaac ratified it designedly. It was obtained surreptitiously and under-
hand, but it was secured and seconded above-board. So was the cure here. He is
blessed, and he shall be blessed; so here, She is healed, and she shall be healed.
IV. Here is an encouragement to Jairus not to distrust the power of Christ, though
his daughter was now dead, and they that brought him the tidings advised him not
to give the Master any further trouble about her: Fear not, saith Christ, only believe.
Note, Our faith in Christ should be bold and daring, as well as our zeal for him. They
that are willing to do any thing for him may depend upon his doing great things for
them, above what they are able to ask or think. When the patient is dead there is no
room for prayer, or the use of means; but here, though the child is dead, yet believe,
and all shall be well. Post mortem medicus - to call in the physician after death, is an
absurdity; but not post mortem Christus - to call in Christ after death.
COKE, "Luke 8:48. Daughter, be of good comfort:— What is here said of this
woman, is frequently asserted by our Saviour upon other occasions, namely, that
the miraculous cure which he performed was in some measure in consequence of
the patient's faith. We find likewise that faith was actually required, sometimes
of the persons themselves who were to be healed, at other times of those who
interceded for them, and were to attest the faith of the miracle. The reasons for
this have been assigned in the note on Mark 9:20-24.
CONSTABLE, "Verse 49-50
Jesus' words of encouragement as well as His recent demonstration of power
prepared Jairus for what followed. He had just witnessed Jesus overcome
ceremonial defilement and disease. He needed to believe that Jesus could
overcome ceremonial defilement and death. Luke stressed the sad finality of the
occasion by using the perfect tense Greek verb translated "she has died" and by
placing the verb in the emphatic first position in the sentence. The messenger's
command also implied that there was no hope, but Jesus immediately fortified
Jairus' faith.
"Whereas the woman's faith needed bolstering because it was shy, Jairus's faith
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213. needs to be calmed, persistent, and trusting....
"We often struggle to understand God's timing. In fact, much of faith is related
to accepting God's timing for events." [Note: Bock, Luke, pp. 248, 249.]
PETT, "And Jesus looked at her and said, “Daughter, your faith has made you
whole, go in peace.” He wanted her to know that it was because of her faith in
Him that her sin was forgiven (go in peace) and she was whole.
‘Your faith has made you whole.’ As she had reached out to God through Him in
faith she had been made whole. She had been ‘saved’. He wanted her to know
that He was not just some relic that was seen as containing special superstitious
powers, but that God had reached out to her personally through Him. That is
indeed how all men can be made whole. Then He assured her that her curse had
been removed once for all. Once again Jesus has demonstrated that He has
power to cleanse the ‘unclean’ without Himself being rendered unclean (compare
on Luke 1:42). He is the Holy One of God.
‘Go in peace.’ A recognised way of giving assurance (e.g. Exodus 4:18; 1 Samuel
1:17; 1 Samuel 29:7; 2 Samuel 15:9; Luke 7:50; Acts 16:36).
So this woman who had been unclean for twelve years, can be seen as a picture of
God’s people of whom Isaiah says, ‘we are all as an unclean thing, and all our
righteousnesses are like menstrual rags’ (Isaiah 64:6), whom the Bridegroom has
come to claim for Himself as depicted in Ezekiel 16. God’s people are being
offered another chance as Ezekiel promised would happen in the last days
(Ezekiel 16:60-63). We can compare here the sinful woman in Luke 7:36-50. She
too had been a picture of adulterous Israel.
49 While Jesus was still speaking, someone came
from the house of Jairus, the synagogue leader.
“Your daughter is dead,” he said. “Don’t bother
the teacher anymore.”
GILL, "While he yet spake,.... The above words to the woman;
there cometh one: Mark suggests there were more than one, Mar_5:35; see Gill on
Mar_5:35 and the Persic version here reads, "some of the ruler's family came"; that
is, to him, who was now with Jesus: from the ruler of the synagogue's house; so the
word "house" is supplied by the Syriac and Ethiopic versions; otherwise the words
would be,
from the ruler of the synagogue; which could not be, since he was still with
Christ: hence some versions, as the Vulgate and Arabic, render them, "to the ruler of
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214. the synagogue"; and which give a true sense, and a right view of the case; for this
messenger both came from his house, and to him:
saying to him, thy daughter is dead, trouble not the master; to bring him
any further, since all hope of help was now gone. The Vulgate Latin version, instead
of "master", reads "him"; and the Ethiopic version, "Jesus".
HENRY, "While he yet spake,.... The above words to the woman;
there cometh one: Mark suggests there were more than one, Mar_5:35; see Gill on
Mar_5:35 and the Persic version here reads, "some of the ruler's family came"; that
is, to him, who was now with Jesus: from the ruler of the synagogue's house; so the
word "house" is supplied by the Syriac and Ethiopic versions; otherwise the words
would be,
from the ruler of the synagogue; which could not be, since he was still with
Christ: hence some versions, as the Vulgate and Arabic, render them, "to the ruler of
the synagogue"; and which give a true sense, and a right view of the case; for this
messenger both came from his house, and to him:
saying to him, thy daughter is dead, trouble not the master; to bring him
any further, since all hope of help was now gone. The Vulgate Latin version, instead
of "master", reads "him"; and the Ethiopic version, "Jesus".
COFFMAN, "Thus it is clear that Jairus' daughter had not been dead when
Jairus left the house; otherwise, this message would not have been sent.
Moreover, the contempt of Jairus' peers is evident in the blunt statement of his
daughter's death and the equally blunt command to leave Jesus out of his plans.
They said, in effect: "Look, the child is dead, Jesus can do nothing in this
situation." How wrong they were!
Jesus at once moved to confirm Jairus in a faith that must have wavered in the
presence of so colossal a challenge.
BURKITT, "Observe here, 1. The doleful news brought to Jairus's ears: Thy
daughter is dead. The Lord does sometimes suffer the faith and patience of his
children to be greatly exercised and tried. The loss of dear relations, particularly
of children, especially of an only child, is one of the greatest sorrows of human
life; a trial which has often shocked an ordinary patience and constancy of mind.
Observe, 2. Our Saviour's seasonable word of advice and comfort: Fear not, only
believe. Christ stands ready to comfort believers in the hour of their greatest
trials and temptations.
Observe, 3. Christ's application of himself in order to the raising to life Jairus's
dead daughter.
And here, 1. He goes into the house only with three of his disciples, and the
father and the mother of the maid, which was sufficient to bear witness of the
truth of the miracle. Our Saviour, to avoid all show of vain glory, would not
work this miracle publicly before all the people.
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215. 2. Our Saviour rebukes them for the show they made of immoderate grief and
sorrow for the dead damsel: they wept and wailed greatly, with minstrels making
a noise, say the other evangelists, according to the custom of the Heathens, who,
by a mournful sort of music, did seek to stir up the passion of grief at their
funerals. To mourn immoderately for the dead is an heathenish custom and
practice; it is hurtful to the living, it is dishonorable to the dead; nor is it an
argument of more love, but an evidence of less grace.
3. Christ adds a reason for this rebuke given by him: For the damsel is not dead,
but sleepeth; "She is dead to you, but asleep to me;" not so dead as to be beyond
my power to raise her to life.
Souls departed are under the guard of angels, near her dead body, waiting the
pleasure of God, in order to its disposal, either to restore it again to its body or to
translate it to its eternal mansion.
Observe, farther, the nature of death in general, and of the saints' death in
particular; 'tis a sleep. Sleep is a state of rest; sleep is a sudden surprisal; in sleep
there is an insensible passage of our time; the person sleeping shall certainly
awake. Oh how much it is our wisdom to prepare for the bed of the grave; and so
to live, that when we lie down in it, there may be nothing to disturb our rest!
Observe farther, with what facility and ease our Saviour raises the dead damsel
with a word speaking, and St. Mark tells us what the words were Damsel, I say
unto thee, arise. Mark 5:41, Syriac words, to show the truth of the miracle; not
like a conjuror muttering a charm in an unknown tongue. The miracles which
Christ wrought were real miracles, and carried their own evidence along with
them.
Observe lastly, the charge given by our Saviour not to publish this miracle; he
charged them to tell no man what was done, that is, divulge it not imprudently to
such of the scribes and Pharisees, as would not be convinced by it, but only cavil
at it, and be the more enraged against him for it, and seek his death before his
appointed time was come.
Again, tell it no man unseasonably, and all at once, but gradually and by
degrees: for it was the will of God, that the divine glory of Christ should not be
manifested to the world all at once, and on the sudden, but by little and little,
during his state of humiliation; for his resurrection was the time appointed by
God for the full manifestation of Christ's Godhead, Declared to be the Son of
God with power, by the resurrection from the dead. Romans 1:4
BI 49-56, "Thy daughter is dead—
Christian consolation under bereavement by death
Now the great grounds of Christian comfort in times of bereavement are two.
One relates to those you have lost; the other relates to yourselves. The first is, that
those who have died in Christ have made a blessed and happy change in leaving this
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216. world for that where they are now. And the second is, that if you and they be both
united to Christ, you have the confident assurance that you shall meet again. And,
indeed, brethren, when we think of the first of these, we are constrained to feel and
lament our want of faith. No truth can be plainer than that heaven is better than
earth—a hundred things go to prove that; but it is only now and then that we are
lifted up to a height of spiritual insight and fervour in which we truly feel that it is so.
Strong convictions, large but vague, are often indicated by little things; just as
floating straws show the direction of a great wind. And there is one little peculiarity
in our common way of speaking which shows our natural unbelief in the grand
Christian doctrine, that to the believer “ to die is gain.” Speaking even of friends who,
we most firmly believe, have fallen asleep in Jesus, you know we habitually speak of
them as though they were objects of pity; we speak of our poor friend, our poor
sister, our poor little child, that died. This is, doubtless, a manifestation of that
curious in consistency with which, I have already said, we think of the departed.
Surely we should rather say “blessed”, “happy”; for have they not gone from this
world of sin and sorrow and anxiety into the land of holiness, peace, and rest? But
there is another reason why we should not mourn unduly for the dead who die in the
Lord, one that touches us who remain more nearly. It is this, that we hope to meet
them again; we know that if our own death be that of the righteous, we shall certainly
meet them again: They have left you in this world, and you will miss their kind
advice, and their warm affection, and their earnest prayers; but death can neither
drown remembrance nor quench love; and they are remembering you and waiting for
you, and theirs will be the first voices to welcome you entering the golden city. Now,
let me remind you, in concluding, that all this strong consolation belongs only to
such as have believed in Christ, and as mourn the loss of Christian friends. And the
two practical lessons from this thought are, that if we would not have death part us
eternally from those dear to us, we ought first to make our own calling sure by God’s
grace, that we may not on the judgment day see them on the right hand of the throne,
and ourselves cast out to perdition; and next, that we should care for the souls of
those dear to us as well as for our own, lest upon that great day any such should
accuse us of that neglect which ended in everlasting separation, saying that if we had
warned them as we ought, they had not come to this end of woe! Do you sometimes
think, as you sit by the warm winter-evening fireside, and hear the keen blast shake
the windows, and howl mournfully through the leafless boughs, and as you look
round on the cheerful scene within, with its warm light and its blazing fire, do you
some times think then how, out in the dark of the winter night, the snow lies white or
the rain plashes heavy above some dear one’s grave; how the sharp blasts roar round
the headstone that marks where such a one sleeps—sleeps cold, and motionless, and
alone; and does it seem to you a hardthing and a sad thing that in that dreary
melancholy of the grave the departed one of the family must lie and slumber, while
the fire is blazing bright on the hearth of the old home, till it seems to you a natural
thing to weep for the dead, condemned to that cold negation of all that is bright and
cheering? And do you sometimes think, in the long beautiful twilights of summer—
summer, with its green grass and its bright flowers—that surely it is a loss to those
that are gone that they cannot see the softened evening light, nor breath the gentle
air? but that in their cold and narrow bed they still must rest and moulder, knowing
nothing of the sweet scenes that surround them; not seeing the daisies in the
sunshine over them, nor feeling the soft breeze sighing through the grass that lies
upon their breast? If you do these things, then remember that it is not the dead you
loved that moulder in that grave; it is but the cast-off robe, the shattered cottage of
clay, that is turning there to the dust; it is the weak fancy of erring humanity to
dream that what in our friends we loved has part or portion there. Remember that
dwelling above, in light and glory, they never miss the warmth of the winter evening
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217. fireside, or the calm of the evening in June. (A. H. K. Boyd)
Death and life
I. DEATH AND LIFE ARE TERMS WHICH HAVE A SPIRITUAL AS WELL AS A
PHYSICAL MEANING. A dead man physically is not always truly dead, and a live
man physically is not always truly alive. The first occasion on which the ominous
words—life and death—were used ought to teach us the mystery hidden in these
terms. In the Garden of Eden there was the tree of life, which could not be merely
physical life, since Adam was alive before and after he had access to that tree. And
there again was another tree, with which the sentence was coupled, “The day thou
eatest thereof, thou shalt surely die.” Of that tree Adam ate, and so died—although
physically he continued to live for nine hundred and thirty years. No one can have
failed to notice how decidedly our Lord corrects the earthly, carnal, and limited ideas
of the Jews in reference to the great mysteries of life and death. How often He used
words which were beyond, aside from, and even against the common mode of
speaking; not, surely, for the sake of singularity, but in order that he might recall and
affirm the whole truth. When, e.g., people were indulging in loud and formal
lamentation over the death of the ruler’s daughter—as if she were literally lost for
ever—as if her death were death in the fullest sense—as if the separation of her soul
and body were the saddest event which could befall her or her family; when our
Master saw through, not only the obtrusive formality of this loud grief, but
penetrated the false notions on which rested the deep grief of her parents and those
who sincerely lamented with them, He bade them know that their lamentations were
out of place, for that she was not dead, but asleep. And when they who were wailing
for her laughed Him to scorn; and when they, too, who wept for real sorrow, were
incredulous—He demonstrated the truth of His assertion, for “He took her by the
hand, and the maid arose.”
II. DEATH, IN ITS POPULAR MEANING, IS BEST EXPRESSED BY THE TERM
SLEEP. in giving to the separation of soul and body the title “sleep,” Christ has
disclosed to us the true doctrine of the resurrection of the body, together with a
warning, and comfort, which must not pass without distinct notice.
1. The doctrine. The exact phraseology of the Creed teaches us with authority the
evangelical truth that we shall rise again; but the lesson can be also learned in the
fact that the body of the Jewish maiden—when deprived of the soul—slept. They
who sleep, awake again; if the dead body be not dead, but asleep, that is to say, if
the term “sleep” be the most accurate one which He who gave us speech could
single out, to describe the fact of physical death, then no dogmatic statement, no
decree of council, could more clearly affirm the fact of the resurrection of the
body.
2. The warning. There is no power in sleep to change one’s moral character; as we
lie down, we rise up again when awake. Again, in sleep, though the body be
motionless, the spirit is active. There are dreams that trouble, as well as those
that please.
3. The comfort. Is it no comfort to be told that the friend you thought to be dead
only sleeps? Is it not a perfect protection against over-much sorrow to receive the
great mystery set forth here? There was a time when Christians took great
consolation from this very truth, when it made them ready to die, and resigned to
see those near them die at the call of God. Go look at the catacombs of Rome, and
see in the records which those faithful caverns have preserved of the creed and
life of our Christian fore-fathers—how the early Christians thought of death. The
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218. inscriptions are full offaith. Hero a mother “sleeps in Jesus”—there a child “sleeps
in Jesus” husband, wife, and friend—they all “sleep”—there is no sign of death in
the catacombs. Our martyred forefathers of the early Church may teach us how to
live, to die, to bury, and to mourn for our dead. Our Master teaches us in the text
that we are not to sorrow for the sainted dead as those who have no hope. They
“sleep.” They shall rise. (Bishop W. H. Odenheimer.)
The ruler’s daughter raised to life
I. That sometimes while dealing with the Saviour the storm becomes darker than
before. We cry for pardon, and feel a growing sense of guilt. We pray for
sanctification, and the power of corruption seems to revive. We hope for deliverance,
and our difficulties multiply.
II. Let us never deem importunity in prayer troublesome.
III. It is never too late to apply to the Lord.
IV. The way to obtain present ease, and certain relief, is to exercise faith under every
discouragement. How well are “Fear not” and “Believe only” coupled together! Our
Saviour could have healed the child at a distance, and with a word; but He chooses to
go “to the house of mourning”—to teach us to go there. A family in such a condition is
a very affecting and improving object. We melt into pity as we see the emblems of
death. The world loses its hold of our minds. “Weep not: she is not dead, but
sleepeth.”
1. He spake modestly. Another would have said, “Come; examine this patient;
see, there are no remains of life in her—you will witness, before I begin, that there
is nothing to aid my operations.” But He would not magnify the action He was
going to perform. He sought not His own glory.
2. He spake figuratively. Sleep is the term commonly, in the Scripture, applied to
the death of all believers; and it is peculiarly just. Sleep is the pause of care—the
parenthesis of human woe.
3. He spake in reference to His present intention. Instead of a burial she was
going to be raised to life.
4. He said this also to try His hearers. Accordingly, it showed their disposition.
Here we are led to note two things. First: How much more are men governed by
their natural views and feelings than by the word of truth; and how easily are they
befooled in Divine things by their sense and reason! Secondly: We observe that a
serious state of mind is the best preparation for Divine truth. “A scorner,” says
Solomon, “seeketh knowledge, and findeth it not.” After they had made a
declaration, which they could not retract, concerning the certainty of her death,
“He put them all out”; and, as the Resurrection and the Life, lie “took her by the
hand, and called, saying, Maid, arise,” when, lo! the fountain of life is warmed,
the blood begins to liquefy and flow, the pulse beats again; she breathes; she
looks—“her spirit came again, and she arose straightway: and He commanded to
give her meat.”
This order was to show—
1. The reality of the miracle, by the use of her faculties.
2. It evinced the perfection of the miracle: she was not restored to the state in
which she died—that was a state of sickness, in which food was rejected; but to
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219. the state she was in before her disease—a state of health and appetite.
3. It was also to mark the limitation of the miracle: nothing further was to be
done preternaturally; but her life, which had been restored by extraordinary
agency, was to be preserved, as before, by ordinary means. It also distinguished
this miracle from that of the final resurrection. The resurrection will produce a
spiritual body, requiring neither sleep nor food; but this damsel was raised only
to a natural life, subject to the same infirmities as that of other people, and liable
to die again.
Let us conclude.
1. If our Saviour so amazed the spectators, and honoured Himself, by the revival
of one body newly dead, what will it be when He shall come to be glorified in His
saints, and to be admired in all them that believe; when He shall speak, and “all
that are in the graves shall hear His voice, and shall come forth—they that have
done good unto the resurrection of life; and they that have done evil unto the
resurrection of damnation”! Again: It is worthy of remark that of the three
persons whom our Lord raised from the dead, Lazarus was the loved and only
brother of Martha and Mary; the young man was the only son of his mother; and
the damsel the only daughter of Jairus: so touched is He with the feeling of our
infirmities; so much regard does He show to relative affection. (W. Jay.)
Consolation for mourners
I. In the text we perceive A DEEP SORROW EXPRESSED “They all wept and
bewailed her.” But, as we have said, where a bereaving providence is felt, the genuine
expressions of sorrow will not be wanting, nor are they out of place.
1. This is natural.
2. To weep and bewail the loss of beloved relatives and friends is also consistent
and affectionate.
II. To THE CONSOLATORY IDEA OUR TEXT COMMUNICATES—“Weep not; she
is not dead, but sleepeth.” Many believers, through fear of death, are all their lives
subject to bondage; but the consoling representation of our text strips it of all its
terrors, for, surely, if we sleep, we do well.
1. Now the spirit is unconfined.
2. This is a consoling idea, because in sleep bodily labour is suspended.
3. The idea in the text is consoling, because our sleeping friends will awake again.
III. We now consider, thirdly, THE VALUABLE INSTRUCTION WHICH THIS
SUBJECT SUPPLIES.
1. We may learn the necessity of faith in the Redeemer. Every spiritual blessing is
promised alone to those who believe in the Saviour.
2. Our subject to-day teaches us the folly of an inordinate fear of death.
3. Once more, our subject reminds us of the duty of daily preparation for our
approaching change. (T. Gibson, M. A.)
The Christian’s death a sleep
219

220. First, character; secondly, comparison; and, thirdly, conclusion.
I. We shall speak upon CHARACTER. It is entirely through the death and the
resurrection of the Lord Jesus Christ that the death of the believer receives and
presents so mild, so peaceful, so softened a character as sleep.
II. We shall now consider the comparison in the text, or the several striking
resemblances between death and sleep, and how they beautifully describe the
condition of departed saints; and—
1. Sleep is exclusively applicable to the body, it does not appertain to the spirit;
often while the body sleeps, the soul is conscious, and busily active in dreams of
the most astonishing character.
2. Death and sleep have a marked resemblance. Sleep is certainly a type of death.
Ovid, the Roman poet, said, “O fool, what is sleep but the image of cold death?”
3. Death, under the figure of sleep, represents a state of rest, a state of sweet
repose.
4. Sleep is useful, is most profitable to the body. By sleep the powers of the body
are strengthened, and refreshed, and fitted for the labours of the future day.
5. Sleep is absolutely essential. Who could live for any protracted period without
sleep?
6. Sleep delightfully illustrates the prospect of restoration. We expect at lying
down to rest to-night, to awake and to arise to-morrow morning.
III. We proceed to the CONCLUSION, or the inferences which the living should
draw from the state of the dead, and especially the happy dead.
1. Are you yet unrenewed, unchanged by the Spirit of God?
2. Are you the children of a spiritual resurrection, passed from death to life,
translated out of darkness into amazing light?—while we live here, let us live.
3. Let us act as believers in parting with believing friends. (T. Sharp, M. A.)
The daughter of Jairus
Subject: the delay of Christ in going to the house of Jairus, and allowing the child to
die before He reached there.
I. CHRIST’S MASTERLY INACTIVITY.
II. HOW IT CAME TO PASS.
III. WHAT GOOD IT DID.
IV. PRACTICAL SUGGESTIONS.
1. If we really feel our need of Christ we shall not mind how, when, or where, we
seek Him.
2. Christ could not take a walk without doing good and being sympathetically
ready to do it.
3. Christ never felt any call amiss to Him.
4. This miracle teaches that Christ can love the youngest.
5. We cannot do better than closely imitate the manner, spirit, and method of
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221. Christ’s working. (R. H. Lovell.)
The Master of Life
When the title which is here translated “Master” was in common use, it meant the
master of a school. Using the word in its English sense, every man is more or less, in
relation to one thing or another, a master; but in Christ alone does the term find its
full and perfect realization.
I. VIEW THESE WORDS AS ILLUSTRATED BY THE NARRATIVE TO WHICH
THEY BELONG. Was it of no use to trouble the Master?
II. VIEW THESE WORDS AS ILLUSTRATED IN THE HISTORY OF OUR OWN
EXPERIENCE. “Trouble not the Master,” cries the specious philosopher, the
mocking secularist, the trivial worldling. Unbelief, Pride, Despondency, Indolence, all
say, “Trouble not the Master.” Test some of these objections.
1. “Trouble not the Master,” for there is no real power in prayer.
2. For the help you ask is too great for Him to render.
3. For the help you ask for relates to matters too insignificant for His dignity to
notice.
4. For you have no assurance of His love.
5. For this is not the right time for your supplication.
Be deaf to every voice that bids you “trouble not the Master,” and listen to the voice
from heaven that is for ever saying, “ Ye that make mention of the Lord, keep not
silence, give Him no rest, till He establish, and till He make Jerusalem a praise in all
the earth.” (C. Stanford, D. D.)
Fear not, only believe
Manly faith
This encouraging direction was spoken by Christ to a man in the very crisis of his
acutest agony, and was so efficacious in its influence that it lifted its recipient at once
to the highest rank among the heroes of a victorious and manly faith, the faith that
(1) is persistent and triumphant in its contest with difficulties in the gravest
perils of human experience;
(2) Opens, and keeps open, the nature for evermore to the highest, holiest,
and helpfullest; and
(3) Eagerly avails itself of all contemporary life-interpreting facts.
I. “Only believe.” Yes, “only,” but what an only! Put yourself in this man’s position.
“Only believe,” meant for Jairus attempting the hardest task mortal man ever
engaged in.
II. Short as this sentence is, it is an ellipsis, and on the way in which it is completed
depend the chances of our gaining a true conception of what a manly faith is, not less
than a clear notion of this ruler’s act. Only believe—what? whom? Oh! if “only” some
of our teachers would take thetrouble to think this clause out to its fullest
significance, the passage would cease to be a miserable fetish, and become a spiritual
power. What was this ruler’s faith? A correct idea? Yea, verily, for faith without
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222. knowledge is superstition. A feeling? Most surely. A tender regard for the Saviour
glows in the scene, and faith works by love, and inspires courage never to submit or
yield. Obedience? Yes I every step he took alongside of Christ revealed it. But was this
all? Knowledge, love, obedience? No! The act is complex. Go to its roots, and you
cannot set it out in a short phrase, or dispatch it in a definition. It is vital, like life;
and like life, indefinable. It is an opening of the entire nature, in all its powers and
faculties, to Christ, to receive of His energies, so that Christ is flowing into him,
healing and strengthening him, and sustaining him as he journeys along, and finally
giving him a complete victory over himself and his painful and distressing lot.
III. But it must not be forgotten that this quickening and stimulating counsel was
enforced by an actual and positive fact, illustrative of that very heroism—of faith to
which this perplexed and agitated man was encouraged. The direction is set in a
background that brilliantly illumines and enforces it; for I cannot avoid thinking that
the dangerous delay in reaching the poor man’s home, and the obvious
determination of Christ to bring the tired and trembling woman to the front, and to
compel the confession of her sad and lengthened illness, and of her speedy cure, was
meant to encourage this believer in his difficult task. There is always close to us the
human fact interpreting and enforcing the Divine direction, if only we have eyes to
see and ears to hear the message of our Lord. God never gives us words alone.
IV. Let me ask you to take this direction and apply it to yourselves as this man took
it. Cling to Christ, the truth, hold fast the gentle and healing hand of Christ. (J.
Clifford, D. D.)
On the death of little children
Let me speak of the spirit and work of Christ in the home of a sick child.
1. By the death of little children the unity of home life is broken up.
2. There is something which we call unnatural in this manner of death.
3. The bereavement of children is a bereavement that so often never seems to be
fully repaired till the bereavement shall be over, and the separated have met
again face to face.
4. There is for us, however, over their tiny graves, a glorious “nevertheless.” We
can enter into the joy of the word of the Lord that assures us that our loved
children, numbered among the dead, are yet not dead, but only sleeping.
(1) It is a great blessing which God confers on a home when its inmates can
say: “Part of our family is in heaven.”
(2) Those who form this part so perfectly blessed are for ever safe from all
moral dangers and ills.
(3) And this because they are ever pure, without fault before the throne of
God. (T. Gasquoine, B. A.)
Our lost children
“She is not dead.” This He said of all our children we have seen lying thus. Christ here
reveals to us, as truth, what the poets of all ages have been telling the world. Our
children are not lost. They sleep. The burden has been too much, the road too
broken, the light too dim for their eyes. (E. Aston)
222

223. Not death but sleep
I. The words of the messenger (Luk_8:49) may serve to REMIND US OF THE
LIMITS WHICH ORDINARILY OUR UNBELIEF SETS TO OUR FAITH. “While
there’s life there is hope,” we are accustomed to say. But “if in this life only we have
hope in Christ, we are of all men most miserable.” Christ has the same power over
death now as He had when on earth. The difference between His treatment of death
now, and His treatment of it then, is not in kind—it is only in circumstance and
scene. Cling to the belief that Christ has abolished death, and brought life and
immortality to light, and that one day your loved ones shall be restored to you and
you to them, and, when set over against the consolation which that belief has power
to yield, the question of the time when will come to matter less and less to you.
II. Looking at the text itself we find in it—
1. That when Christ reached the house of Jairus the relatives and neighbours who
had assembled in the deathchamber, were, according to Eastern custom, bitterly
weeping and loudly bewailing the loss which had just befallen the family; and—
2. That He bade them cease their mourning. WHY, THEN, DID CHRIST SAY TO
THEM “WEEP NOT”? Surely their grief was pardonable and even fitting. Surely it
would have argued the possession of a callous heart and an unsympathetic nature
if they had been unmoved in that house of mourning that day. It seems to me that
we must invest these words in the mouth of Christ with the tenderest look and
the most sympathetic tone, and that we must regard them not as condemnatory
of a grief that was natural, but as gentle chiding of sorrow that was hopeless, and
therefore unbelieving,
“Weep not for them! it is no cause of sorrow
That theirs was no long pathway to the tomb;
They had one bright to-day, no sad to-morrow
Rising in hope, and darkening into gloom.
Weep not for them! give tears unto the living;
O waste no vain regret on lot like theirs!
But rather make it reason for thanksgiving
That ye have cherished angels unawares.”
III. THE REASON WHICH CHRIST GAVE WHY THEY WERE NOT TO WEEP.
“She is not dead.” And yet the very next verse tells us that they all knew very well that
she was dead. How came Christ then to deny a fact so patent to all? It was because He
set His face and “the whole weight of His thought and speech “ against the merely
natural and temporal views of men as to what death is—“The illuminating
significance of the fact of Christ’s indisposition to use the word death.”
IV. We have seen that Jesus said, and why He said, that the daughter of Jairus was
not dead. How, then, does He explain the wondrous and awful change which has
come ever her visible form? HE SAYS THAT SHE IS SLEEPING. Perhaps never was
a time, since men began to seek out the analogies in things, when they did not see
and speak of the striking similarity between Death and his twin-brother Sleep. But is
this fact enough to account for Christ’s use of the similitude? I think not. “If Christ
had done nothing more for humanity,” says Munger, than give to it this word “sleep”
223

224. in place of “death,” He Would have been the greatest of benefactors. To that which
seems the worst thing, He has given the best name, and the name is true. It is a great
thing that we are able to take that almost sweetest and most soothing word in our
tongue—sleep—and give it unto death: sleep that ends our cares and relieves us of
our toils, that begins in weariness and ends in strength.’, Out of sleep there is
awakening, and the light of the eternal morning gladdens the vision of all who fall
asleep in Christ. (J. R. Bailey.)
Talitha cumi
Very tender is the word in which Jesus addresses the dead child, as if she were still
living. St. Mark alone records the original Aramaic expression, “Talitha cumi,” which
had doubtless been indelibly impressed upon the memory of St. Peter, from whom
St. Mark, who was his special friend and companion, must have obtained it. And the
original expression is recorded, because it cannot be translated without losing much
of its charm and significance. It contains a term of endearment derived from a Syrian
word signifying “lamb,” often applied by fond parents to their children. It is as if the
Good Shepherd had said, in bringing back in His bosom to the fold of the living this
lost lamb that had wandered into the land of forgetfulness, “My little lamb, I say unto
thee, arise.” By the word of love and the touch of power, the spirit is re-called from
the everlasting spring, and the hills of myrrh, to the forsaken tabernacle. The wave of
life rushes back to the quiet heart, the pulse is set beating anew; a warm glow diffuses
itself through the frame and mantles on the cheeks and lips. She rises from the couch
as from a profound dreamless sleep, in mute astonishment at the strange scene
around her, all the feebleness of her illness gone. The sun of her life- as happens in
the natural world on the borders of the Arctic regions in summer—just dipped below
the horizon for a little, and then rose again; and dawn and sunset shone in the same
sky. (H. Macmillan, LL. D.)
The Saviour raised Her hand from off her bosom, and spread out The snowy fingers
in His palm, and said, “Maiden! Arise!”—and suddenly a flush Shot o’er her forehead,
and along her lips And through her cheek the rallied colour ran; And the still outline
of her graceful form Stirr’d in the linen vesture; and she clasp’d The Saviour’s hand,
and fixing her dark eyes Full on His beaming countenance—arose. (N. P. Willis.)
He commanded to give her meat
The command of Jesus to give the restored child meat was intended, we may
suppose, to serve several purposes: to supply
(1) a physical want, and in so doing to give clear, unmistakable proof of the
reality of fine life restored to perfect health;
(2) to calm the apprehensions and the great astonishment of the parents; and
(3) to show that the course of nature, though violently interrupted for once,
must be resumed according to the usual order. Jesus descended from the
region of the supernatural to the region of ordinary life, from the working of a
miracle to the satisfying of a commonplace want. And by that circumstance
He teaches us the important lesson, that the spiritual life which He has
imparted by Divine power must be sustained by human means. (H.
Macmillan, LL. D.)
224

225. Death pleasingly described
It would seem that the Romans had even an aversion to mention death in express
terms, for they disguised its very name by some periphrasis such as, Discessit e vita—
“He has departed from life”; and they did not say their friend had died, but that he
had lived—vixit! Even among a people less refined the obtrusive idea of death has
been studiously avoided. We are told that when the Emperor of Morocco inquires
after any one who has recently died, it is against etiquette to mention the word
“ death”; the answer is, “His destiny is closed.” (I. D’Israeli.)
What withers on earth blooms in heaven
A delicate child, pale and prematurely wise, was complaining on a hot morning that
the poor dewdrops had been too hastily snatched away, and had not been allowed to
glitter on the flowers like other happier dew-drops, that live the whole night through
and sparkle through the moonlight, and through the morning onwards to noon-day.
“The sun,” said the child, “has chased them away with his heat, or has swallowed
them up in his wrath.” Soon after came rain, and a rainbow; whereupon his father
pointed upwards. “See,” said he, “there stand the dew-drops gloriously re-set—a
glittering jewelry—in the heavens; and the clownish foot tramples on them no more.
By this, my child, thou art taught that what withers on earth blooms again in
heaven.” Thus the father spoke, and knew not that he spake prophetic words; for
soon after the delicate child, with the morning brightness of his early wisdom, was
exhaled, like a dew-drop, into heaven. (Jean Paul Richter.)
A glorified memory
Christian parents have a rich inheritance in the memories of their sainted children,
and in the living treasures laid up in heaven. “Years ago,” says Dr. W. M. Taylor,
“when I was leaving my Liverpool home to fulfil an engagement in the city of
Glasgow, the last sight on which my eyes rested was that of my little daughter at the
window in her grandmother’s arms. As the carriage drove me away, she waved her
hand in fond and laughing glee, and many a time during my railway ride the pleasant
vision came up before my memory, and filled my heart with joy. I never saw her
again l The next morning a telegram stunned me with the tidings of her death; and
now that earthly glimpse of her has been idealized and glorified, and it seems to me
as if God had set her in the window of heaven to beckon me upward to my eternal
home. I would not give that memory for all the gold on earth. I would not part with
the inspiration that it stirs within me for all that the world could bestow.”
50 Hearing this, Jesus said to Jairus, “Don’t be
afraid; just believe, and she will be healed.”
225

226. GILL, "But when Jesus heard it,.... The message that was brought to the ruler,
and the hint that was given, that it was needless to give him any further trouble:
he answered him; not the messenger, but the father of the child, as the Vulgate
Latin, Syriac, Persic, and Ethiopic versions read:
saying, fear not: do not be dismayed at this message, nor despair of help,
notwithstanding such is the case:
believe only, and she shall be made whole; exercise faith in me, that I am able
to raise her from the dead, and I will do it; and she shall be restored to life, and to
perfect health and strength again.
COFFMAN, "Only believe ... has no bearing whatever upon the great heresy of
salvation by "faith only," referring, in this context, to the only option left to
Jairus. He could either believe in Jesus and trust his power to raise the dead, or
go about the sad business of burying his only child.
How dark was the alternative of turning away from Jesus. This man Jairus was
a ruler of the synagogue, an office corresponding to "president"; and it may be
assumed that wealth and social position were his. Life had dealt him flowers and
sunshine until that sad day. His precious daughter, at the dawn of womanhood,
lay a corpse; and what should have been the morning of life for the house of
Jairus had suddenly become its night. He found the grace to believe in Jesus.
Nothing is more disgusting in the contemplation of such an event as Luke
recorded here than the fanciful rationalizings of scholars professing to believe it,
but actually denying it as anything remarkable. Thus, Barclay wrote:
They were sure that she was dead, but Jesus said that she was asleep. It is
perfectly possible that Jesus meant this quite literally. It may well be that here
we have a real miracle of diagnosis; and that Jesus saw that the girl was in a
deep trance, and that she was just on the point of being buried alive.[24]
This, of course, is the same crass literalizing of Jesus' words indulged by his
enemies who said, "Will he kill himself, that he saith, Wither I go, ye cannot
come?" (John 8:22). The factual history of this instance of Jesus' raising the
dead is attested by three Gospels, nor was it ever denied as a fact until long
generations after the event. For a discussion of death as "sleep," see my
Commentary on Matthew, Matthew 9:24; and for comment on the reasons why
Jesus made a statement which he doubtless knew would afford the Pharisees a
ground of denying his miracle, see my Commentary on Mark, Mark 5:39. It
should be remembered, in this connection, that Jesus customarily spoke of death
as a "sleep" (John 11:11), especially when he was about to raise the dead.
Furthermore, the performance of so great a miracle under conditions where it
could not be denied, was the trigger that set in motion his crucifixion. Here,
Jesus was not ready for the crucifixion, which in its own time would take place,
when his "hour" had come. That hour not having come at this time, Jesus freely
provided his enemies with grounds of denying that any miracle had taken place,
226

227. as in the next verses.
ENDNOTE:
[24] William Barclay, The Gospel of Luke (Philadelphia: Westminster Press,
1953), p. 111.
SIMEON, "JAIRU’S DAUGHTER HEALED
Luke 8:50. When Jesus heard it, he answered him, saying, Fear not: believe only,
and she shall be made whole.
AFFLICTIONS may well be deprecated by us as painful to flesh and blood; but
they are often the means of humbling us before God. Multitudes came as
suppliants to our Lord, who would never have regarded him if they had not felt
the pressure of disease or trouble. The rich in general were the most backward to
acknowledge him; but they found that in the hour of affliction none other could
do them good. Hence occasionally we see the opulent presenting their
supplications before him. Nor did he reject the suit of any, whether they were
rich or poor. The answer he gave to the ruler of the synagogue is recorded in the
text; and it will naturally lead us to notice the ruler’s faith:
I. How it was tried—
Jairus (such was his name) had much to try his faith—
[He had an only child (twelve years of age) in dying circumstances. Having heard
much of our Lord’s miracles, he applied to him on behalf of his daughter, and
earnestly requested him to come and restore her to health. But while he was
returning with Jesus to his house, his servant brought tidings that the child was
dead. This was a dreadful shock to the parent’s feelings, and might have utterly
destroyed all his hopes.]
Thus it is that the faith of God’s people is often tried—
[They are enabled to make application to their God and Saviour. But the storm
in the meantime gathers thick around them: their difficulties so increase, that
their hopes seem almost blasted. They have cried for pardon, and find only an
increasing sense of guilt. They have prayed for deliverance from corruption or
temptation, and experienced the assaults of Satan more violent than ever. Thus
they are almost ready to think that God has cast out their prayer, and shut up
his tender mercies from them. It was in this manner that holy Job was tried. Yea,
the experience of most, however diversified, is generally found to agree in this
[Note: Psalms 107:5-6; Psalms 107:12-13; Psalms 107:18-19; Psalms 107:26-28.].]
But this accumulated trouble was permitted for the further exercise of the
ruler’s faith.
II. How it operated—
227

228. He was enabled humbly and confidently to depend on Jesus—
[It was his faith that first led him to Jesus for help: nor, when his case seemed
desperate, did he give up his hope. It is probable that our Lord might perceive
some rising apprehensions in his mind; but he sustained him instantly with those
encouraging words, “Fear not.” Jairus expected now that his child should be
raised as from a sleep. The idea of sleep, however, only called forth the derision
of the mourners. Such was the fruit of their ignorance and unbelief: but the ruler
himself resembled the father of the faithful [Note: Romans 4:18; Romans
4:20-21.].]
It is in this way that true faith will ever shew itself—
[It will surely lead us to Jesus for relief: it will make us humble and importunate
in our supplications to him. We shall not presently turn from him because our
difficulties increase: we shall rather adopt the expression of holy Job [Note: Job
13:15.]—. Unbelief may prompt us to deride what we do not understand; but
faith will make us acquiesce in God’s declarations, though we cannot fully
comprehend them, and expect the accomplishment of his promises, however his
providence may appear to contradict them.
Jesus did not fail to respect the faith that honoured him—
III. How it was rewarded—
Jesus answered the ruler to the full extent of all his wishes—
[Our Lord reproved the excessive lamentations of the people, and encouraged
them to expect the restoration of the child; but he would not suffer those who
had derided him to be spectators of the miracle. He took with him, however,
persons sufficient to attest it: he favoured the believing parents with admission to
behold it, and restored their daughter, as it had been from sleep, in their very
presence. The child arose instantly, and walked as in perfect health. For their
further conviction he ordered food to be given to the child. By this also he
intimated, that though she was restored by a miracle, she was to be kept alive by
natural means. What a rich reward was this to the believing suppliant!]
Nor shall any one who asks in faith, be disappointed—
[Our Lord has commanded us to ask in faith [Note: Mark 11:24.]; and has
assured us that petitions, so offered, shall be answered by him [Note: Matthew
21:22.]. Things the most impossible to man, shall, if they will conduce to our
good and to God’s honour, be effected by the prayer of faith [Note: Mark 9:23.]:
crimes the most atrocious that ever were committed, shall be pardoned [Note:
Acts 13:39.]: lusts the most inveterate that ever enslaved a soul, shall be subdued
[Note: Isaiah 59:19. 1 Corinthians 6:11.]. The dead in trespasses and sins shall be
raised, like Christ himself, to a new and heavenly life [Note: Ephesians 1:19-20.
with 2:5, 6.]: nor shall they fail of attaining eternal happiness in heaven [Note:
228

229. John 3:15. Isaiah 45:17.].]
Application—
[Every man must expect trouble in this vale of tears: the dearest friends must
look forward to a day of separation; but let every trouble drive us to the
compassionate Jesus, and every want be spread before him in prayer [Note:
Philippians 4:6.]. We are not now indeed to expect miraculous interpositions; nor
ought we to ask for temporal blessings in an unqualified manner. We should
commit the concerns of this life to his all-wise disposal; but for spiritual blessings
we cannot be too importunate, nor can our faith in his word be too strong. What
he said to Martha he still says to us [Note: John 11:40.]—. The advice of
Jehosaphat is the best direction we can follow [Note: 2 Chronicles 20:20.]—. Let
us not then limit his tender mercies. If we resemble the Samaritan lord, we shall
fare like him [Note: 2 Kings 7:2; 2 Kings 7:17.]. Let us not in renewed troubles
be like the unbelieving Jews [Note: Psalms 78:20.]; but let us bear in mind that
encouraging declaration [Note: Ephesians 3:20.]—, and determine henceforth to
live like the Apostle [Note: Galatians 2:20.]—.]
PETT, "But Jesus turned to Jairus and told him, “Don’t be afraid. Only believe,
and she shall be made whole.” Jairus had just seen an example of this, a
‘Daughter’ who had believed and had been made whole (Luke 8:48). Let him
recognise that this was also a symbol of what was intended for his daughter too.
It is clear from what is said below that he only partially believed (the centurion
had not been amazed when his servant was healed, only grateful, but he was
amazed). But he had at least had sufficient faith to come to Jesus in the first
place. Jesus always saw that as sufficient faith. He does not measure our faith,
He responds to it.
MACLAREN, "CHRIST TO JAIRUS
The calm leisureliness of conscious power shines out very brilliantly from this story
of the raising of Jairus’s daughter. The father had come to Jesus, in an agony of
impatience, and besought Him to heal his child, who lay ‘at the point of death.’ Not a
moment was to be lost. Our Lord sets out with him, but on the road pauses to attend
to another sufferer, the woman who laid her wasted finger on the hem of Christ’s
robe. How Jairus must have chafed at the delay, and thought every moment an
eternity; and perhaps said hard things In his heart about Christ’s apparent
indifference! Delay seemed to be fatal, for before Christ had finished speaking to the
woman, the messenger comes with a word which appears to me to have in it a touch
of bitterness and of blame. ‘Trouble not the Master’ sounds as if the speaker hinted
that the Master was thinking it a trouble, and had not put Himself much about to
meet the necessity. But one’s gain shall not be another’s loss, and Christ does not let
any applicant to Him suffer whilst He attends to any other. Each has an equal claim
on His heart. So He turns to the father with the words that I have read for my text.
They are the first of three sayings of our Lord round which this whole narrative is
remarkably grouped. I have read the first, but I mean to speak about all three. There
is a word of encouragement which sustains a feeble faith: there is a word of
revelation which smooths the grimness of death; ‘She is not dead but sleepeth’; and
229

230. there is a word of power which goes into the darkness, and brings back the child;
‘Maiden, arise!’ Now, I think if we take these three, we get the significance of this
whole incident.
I. First, then, the word of cheer which sustains a staggering faith.
‘When Jesus heard this, He said unto him, Fear not, believe only, and she shall be
made whole.’ How preposterous this rekindling of hope must have seemed to Jairus
when the storm had blown out the last flickering spark! How irrelevant, if it were not
cruel, the ‘Fear not!’ must have sounded when the last possible blow had fallen. And
yet, because of the word in the middle, embedded between the obligation to hope and
the prohibition to fear, neither the one nor the other is preposterous, ‘Only believe.’
That is in the centre; and on the one side,’ Fear not!’-a command ridiculous without
it; and on the other side, ‘Hope!’ an injunction impossible apart from faith.
Jesus Christ is saying the very same things to us. His fundamental commandment is
‘Only believe,’ and there effloresce from it the two things, courage that never
trembles, and hope that never despairs. ‘Only believe’-usually He made the outflow of
His miraculous power contingent upon the faith, either of the sufferer himself or of
some others. There was no necessity for the connection. We have instances in His life
of miracles wrought without faith, without asking, simply at the bidding of His own
irrepressible pity. But the rule in regard to His miracles is that faith was the
condition that drew out the miraculous energy. The connection between our faith
and our experience of His supernatural, sustaining, cleansing, gladdening,
enlightening power is closer than that. For without our trust in Him, He can do no
mighty works upon us, and there must be confidence, on our part, before there is in
our experience the reception into our lives of His highest blessings; just because they
are greater and deeper, and belong to a more inward sphere than these outward and
inferior miracles of bodily healing. Therefore the connection between our faith and
His gifts to us is inevitable, and constant, and the commandment ‘Only believe,’
assumes a more imperative stringency, in regard to our spiritual experience, than it
ever did in regard to those who felt the power of His miracle-working hand. So it
stands for us, as the one central appeal and exhortation which Christ, by His life, by
the record of His love, by His Cross and Passion, by His dealings and pleadings with
us through His Spirit, and His providence to-day, is making to us all. ‘Only believe’-
the one act that vitally knits the soul to Christ, and makes it capable of receiving unto
itself the fullness of His loftiest blessings.
But we must note the two clauses which stand on either side of this central
commandment. They deal with two issues of faith. One forbids fear, the other gives
fuel for the fire of hope. On the one hand, the exhortation, ‘Fear not,’ which is the
most futile that can be spoken if the speaker does not touch the cause of the fear,
comes from His lips with a gracious power. Faith is the one counterpoise of fear.
There is none other for the deepest dreads that lie cold and paralysing, though often
dormant, in every human spirit; and that ought to lie there. If a man has not faith in
God, in Christ, he ought to have fear. For there rise before him, solitary, helpless,
inextricably caught into the meshes of this mysterious and awful system of things-a
whole host of possible, or probable, or certain calamities, and what is he to do? stand
there in the open, with the pelting of the pitiless storm coming down upon him? The
man is an idiot if he is not afraid. And what is to calm those rational fears, the fear of
wrath, of life, of death, of what lies beyond death? You cannot whistle them away.
You cannot ignore them always. You cannot grapple with them in your own strength.
‘Only believe,’ says the Comforter and the Courage-bringer. The attitude of trust
banishes dread, and nothing else will effectually and reasonably do it. ‘I will forewarn
you whom ye shall fear.’ Him who can slay and who judges. You have, and you cannot
break, a connection with God. He ought to be one of two things-your ghastliest dread
230

231. or your absolute trust. ‘Only believe then,’ ‘fear not.’ Believe not, then be afraid; for
you have reason to be.
Men say, ‘Oh! keep your courage up’; and they contribute no means to keep it up:
Christ says ‘Fear not; only believe,’ and gives to faith the courage which He enjoins.
Like a child that never dreams of any mischief being able to reach it when the
mother’s breast is beneath its head, and the mother’s arms are round its little body,
each of us may rest on Christ’s breast, and feel His arm round about us. Then we may
smile at all that men call evils; and whether they are possible, or probable, or certain,
we can look at them all and say, ‘Ah! I have circumvented you.’ ‘All things work
together for good to them that’ trust Christ. ‘Fear not; only believe.’
But on the other hand, from that simple faith will spring up also hope that cannot
despair. ‘She shall be made whole.’ Irreversible disasters have no place in Christian
experience. There are no irrevocable losses to him who trusts. There are no wounds
that cannot be stanched, when we go to Him who has the balm and the bandage.
Although it is true that dead faces do not smile again upon us until we get beyond
earth’s darkness, it is also true that bonds broken may be knit in a finer fashion, if
faith instead of sense weaves them together; and that in the great future we shall find
that the true healing of those that went before was not by deliverance from, but by
passing through, the death that emancipates from the long disease of earthly life.
Brethren! if we trust Christ we may ‘hope perfectly.’ If we do not trust Him our
firmest hopes are as spiders’ webs that are swept away by a besom; and our deepest
desires remain unfulfilled. ‘Only believe,’ then, on the one side, ‘Fear not,’ and on the
other side ‘Hope ever.’
II. We have here a word of revelation which softens the grimness of
death.
Our Lord reaches the house of affliction, and finds it a house of hubbub and noise.
The hired mourners, with their shrill shrieks, were there already, bewailing the child.
The tumult jarred upon His calmness, and He says ‘Weep not; she is not dead but
sleepeth.’ One wonders how some people have read those words as if they declared
that the apparent physical death was only a swoon or a faint, or some kind of coma,
and that so there was no miracle at all in the case. ‘They laughed Him to scorn;
knowing that she was dead.’ You can measure the hollowness of their grief by its
change into scornful laughter when a promise of consolation began to open before
them. And you can measure their worth as witnesses to the child’s resurrection by
their absolute certainty of her death.
But notice that our Lord never forbids weeping unless He takes away its cause. ‘Weep
not,’ is another of the futile forms of words with which men try to encourage and
comfort one another. There is nothing more cruel than to forbid tears to the sad
heart. Jesus Christ never did that except when He was able to bring that which took
away occasion for weeping. He lets grief have its way. He means us to run rivers of
waters down our cheeks when He sends us sorrows. We shall never get the blessing
of these till we have felt the bitterness of them. We shall never profit by them if we
stoically choke back the manifestations of our grief, and think that it is submissive to
be dumb. Let sorrow have way. Tears purge the heart from which their streams
come. But Jesus Christ says to us all, ‘Weep not,’ because He comes to us all with that
which, if I may so say, puts a rainbow into the tear-drops, and makes it possible that
the great paradox should be fulfilled in our hearts, ‘As sorrowful yet always rejoicing.’
Weep not; or if you weep, let the tears have thankfulness as well as grief in them. It is
a difficult commandment, but it is possible when His lips tell us not to weep, and we
have obeyed the central exhortation, ‘Only believe.’
231

232. Note, further, in this second of our Lord’s words, how He smooths away the grimness
of death. I do not claim for Him anything like a monopoly of that most obvious and
natural symbolism which regards death as a sleep. It must have occurred to all who
ever looked upon a corpse. But I do claim that when He used the metaphor, and by
His use of it modified the whole conception of death in the thoughts of His disciples,
He put altogether different ideas into it from that which it contained on the lips of
others. He meant to suggest the idea of repose-
‘Sleep, full of rest from head to foot.’
The calm immobility of the body so lately racked with pain, or restless in feverish
tossings, is but a symbol of the deeper stillness of truer repose which remaineth for
the people of God and laps the blessed spirits who ‘sleep in Jesus.’ He meant to
suggest the idea of separation from this material world. He did not mean to suggest
the idea of unconsciousness. A man is not unconscious when he is asleep, as dreams
testify. He meant, above all, if sleep, then waking.
So the grim fact is smoothed down, not by blinking any of its aspects, but by looking
deeper into them. They who, only believing, have lived a life of courage and of hope,
and have fronted sorrows, and felt the benediction of tears, pass into the great
darkness, and know that they there are rocked to sleep on a loving breast, and,
sleeping in Jesus, shall wake with the earliest morning light.
This is a revelation for all His servants. And how deeply these words, and others like
them which He spake at the grave of Lazarus and at other times, were dinted into the
consciousness of the Christian Church, is manifested by the fact, not only that they
are recurrently used by Apostles in their Epistles, but that all through the New
Testament you scarcely ever find the physical fact of dissolution designated by the
name ‘death,’ but all sorts of gracious paraphrases, which bring out the attractive and
blessed aspects of the thing, are substituted. It is a ‘sleep’; it is a ‘putting off the
tabernacle’; it is a ‘departure’; it is a pulling up of the tent-pegs, and a change of
place. We do not need the ugly word, and we do not need to dread the thing that men
call by it. The Christian idea of death is not the separation of self from its house, of
the soul from the body, but the separation of self from God, who is the life.
III. So, lastly, the life-giving word of power.
‘Maiden, arise!’ All the circumstances of the miracle are marked by the most lovely
consideration, on Christ’s part, of the timidity of the little girl of twelve years of age.
It is because of that that He seeks to raise her in privacy, whereas the son of the
widow of Nain and Lazarus were raised amidst a crowd. It is because of that that He
selects as His companions in the room only the three chief Apostles as witnesses, and
the father and mother of the child. It is because of that that He puts forth His hand
and grasps hers, in order that the child’s eyes when they open should see only the
loving faces of parents, and the not less loving face of the Master; and that her hand,
when it began to move again, should clasp, first, His own tender hand. It is for the
same reason that the remarkable appendix to the miracle is given-’He commanded
that they should give her food.’ Surely that is an inimitable note of truth. No legend-
manufacturer would have dared to drop down to such a homely word as that, after
such a word as ‘Maiden, arise!’ An economy of miraculous power is shown here, such
as was shown when, after Lazarus came forth, other hands had to untie the grave-
clothes which tripped him as he stumbled along. Christ will do by miracle what is
needful and not one hairs-breadth more. In His calm majesty He bethinks Himself of
the hungry child, and entrusts to others the task of giving her food. That homely
touch is, to me, indicative of the simple veracity of the historian.
But the life-giving word itself; what can we say about it? Only this one thing: here
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233. Jesus Christ exercises a manifest divine prerogative. It was no more the syllables that
He spoke than it was the touch of His hand that raised the child. What was it? The
forth-putting of His will, which went away straight into the darkness; and if the
disembodied spirit was in a locality, went straight there; and somehow or other, laid
hold of the spirit, and somehow or other, reinstated it in its home. Christ’s will, like
the king’s writ, runs through all the universe. ‘He spake, and it was done’;-whose
prerogative is that? God’s; and God manifest in the flesh exercised it. The words of
the Incarnate Word have power over physical things.
Here, too, are the prelude and first-fruits of our resurrection. Not that there are not
wide differences between the raising of this child, and that future resurrection to
which Christian hope looks forward, but that in this one little incident, little,
compared with the majestic scale of the latter, there come out these two things-the
demonstration that conscious life runs on, irrespective of the accident of its being
united with or separated from a bodily organisation; and the other, that Jesus Christ
has power over men’s spirits, and can fit them at His will to bodies appropriate to
their condition. Time is no element in the case. What befalls the particles of the
human frame is no element in the case. ‘Thou sowest not the body that shall be.’ But
if that Lord had the power which He showed in that one chamber, with that one
child, then, as a little window may show us great matters, so we see through this
single incident the time when ‘they that are in the graves shall hear His voice, and
shall come forth.’
Brethren! there is a higher lesson still; He that gives and gives again, physical life,
does so as a symbol of the highest gift which He can bestow upon us all. If we ‘only
believe,’ then, ‘you hath He quickened which were dead in trespasses and sins . . . and
for His great love wherewith He loved us. . .. He hath raised us up together, and
made us sit together, in heavenly places in Christ Jesus.’
51 When he arrived at the house of Jairus, he
did not let anyone go in with him except Peter,
John and James, and the child’s father and
mother.
GILL, "And when he came into the house,.... Of the ruler of the synagogue;
he suffered no man to go in: to the room, where the dead body lay:
save Peter, James and John; not one of the multitude that followed him, nor any
of the disciples, but these three; who were his favourite ones, and were a sufficient
number to be witnesses of the miracle:
and the father and mother of the maiden; these also were admitted. The Persic
version very wrongly joins these last words with the beginning of the next verse,
233

234. reading them thus, "the father and mother of the maiden, with the domestics, wept
and bewailed her".
COFFMAN, "Not dead, but sleepeth ... Thus Jesus provided his enemies with a
crutch to sustain their wicked unbelief; and which, if he had not granted it,
would probably have resulted in their killing him then and there. It is also
evident that the crutch was such that only a hopeless moral cripple could have
found it helpful. The true fact of the maiden's actual death was so undeniable
that only a mind maddened by the most antagonistic and frenzied unbelief could
have accepted Jesus' words in a purely literal sense. When scholars follow the
lead of those Pharisees in so understanding Jesus' words here, one beholds the
real fundamentalism, such men becoming the true fundamentalists, a status most
of them would vehemently deny.
CONSTABLE, "Verses 51-53
Jairus' faith is evident in his continuing on with Jesus and allowing Him to enter
his house. Perhaps Jesus only allowed Peter, John, and James (cf. Luke 9:28;
Acts 1:13) to accompany Him and the girl's parents because the girl's room was
probably small. Perhaps Luke used this order for these disciples because of Peter
and John's prominence and partnership in the leadership of the early church.
Another reason Jesus admitted only these few people may have been to make the
little girl feel less conspicuous when she "awoke." [Note: Morris, p. 161.] More
significantly His command to keep this incident quiet indicates that He did not
want the unnecessary publicity that would inevitably accompany a second
resuscitation (cf. Luke 7:11-17). By saying euphemistically that the girl was
asleep (Gr. katheudei) Jesus was implying that her death was only temporary (cf.
John 11:11; 1 Thessalonians 4:13-14). Jesus was expressing God's view of death,
not man's. Obviously she had died because her spirit had departed from her
body (Luke 8:55). It is interesting that these mourners who knew of Jesus'
prophetic powers and gift of healing refused to allow the possibility that He
might be right. This attitude shows their lack of faith.
PETT, "When they came to the house Jesus excluded from it all but Peter, John
and James, and the parents. He did not want what He was about to do to be in
the public domain. The selection of the three was a clear indication that
something quite remarkable was going to happen. They were the three that He
always chose at such times (compare Luke 9:28; Mark 14:33). They shared His
most intimate moments when something unique about Himself was to be
revealed. (Note how Luke has switched James and John around and paired Peter
and John ready for Acts).
52 Meanwhile, all the people were wailing and
mourning for her. “Stop wailing,” Jesus said.
“She is not dead but asleep.”
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235. GILL, "Not only her relations and friends, and the servants of the house, but the
mourning women, that were hired on this occasion, and employed for this purpose:
but he said, weep not; neither in show, as the mourning women did, nor in reality,
as the friends of the deceased:
she is not dead, but sleepeth; See Gill on Mat_9:24. See Gill on Mar_5:39.
HENRY, "V. The preparatives for the raising of her to life again. 1. The choice
Christ made of witnesses that should see the miracle wrought. A crowd followed him,
but perhaps they were rude and noisy; however, it was not fit to let such a multitude
come into a gentleman's house, especially now that the family was all in sorrow;
therefore he sent them back, and not because he was afraid to let the miracle pass
their scrutiny; for he raised Lazarus and the widow's son publicly. He took none with
him but Peter, and James, and John, that triumvirate of his disciples that he was
most intimate with, designing these three, with the parents, to be the only spectators
of the miracle, they being a competent number to attest the truth of it. 2. The check
he gave to the mourners. They all wept, and bewailed her; for, it seems, she was a
very agreeable hopeful child, and dear not only to the parents, but to all the
neighbours. But Christ bid them not weep; for she is not dead, but sleepeth. He
means, as to her peculiar case, that she was not dead for good and all, but that she
should now shortly be raised to life, so that it would be to her friends as if she had
been but a few hours asleep. But it is applicable to all that die in the Lord; therefore
we should not sorrow for them as those that have no hope, because death is but a
sleep to them, not only as it is a rest from all the toils of the days of time, but as there
will be a resurrection, a waking and rising again to all the glories of the days of
eternity.
CALVIN, "Luke 8:52.And all were weeping. The Evangelists mention the
lamentation, that the resurrection may be more fully believed. Matthew
expressly states that musicians were present, which was not usually the case till
the death had been ascertained, and while the preparations for the funeral were
going forward. The flute, he tells us, was heard in plaintive airs. Now, though
their intention was to bestow this sort of honor on their dead, and as it were to
adorn their grave, we see how strongly inclined the world is not only to indulge
but to promote its faults. It was their duty to employ every method for allaying
grief; but as if they had not sinned enough in disorderly lamentation, they are
eager to heighten it by fresh excitements. The Gentiles even thought that this was
a way of soothing departed spirits; and hence we see how many corruptions were
at that time spread throughout Judea.
PETT, "Meanwhile the professional mourners were going about their business,
and all the relatives were joining in. It was in fact polite to make grief public and
noisy. It was seen as expressing their love and concern for those who remained
and for the one who died. But Jesus turned to them and said, “Do not weep, for
she is not dead, but sleeps.” Compare here John 11:11-14. But had she really
only been asleep He would not have excluded all but the three chosen disciples.
His point here was rather that when He was present that was all death was, a
235

236. sleep. Death is often spoken of in the New Testament as sleep for this reason. For
those who die in Christ do not die, they only sleep (1 Thessalonians 4:13-14).
53 They laughed at him, knowing that she was
dead.
GILL, "And they laughed him to scorn,.... The servants, neighbours, and
relations, the pipers, and mourning women: these, from weeping for the dead, fell to
laughing at Christ, having him and his words in the utmost derision:
knowing that she was dead: some of them having been employed in laying her
out, and all of them having seen her, and were satisfied, and thoroughly assured, that
she was actually dead, as ever any person was, as she doubtless was; but they were
ignorant in what sense Christ meant she was not dead, but asleep; See Gill on Mat_
9:24. See Gill on Mar_5:39.
HENRY, "This was a comfortable word which Christ said to these mourners, yet
they wickedly ridiculed it, and laughed him to scorn for it here was a pearl cast
before swine. They were ignorant of the scriptures of the Old Testament who
bantered it as an absurd thing to call death a sleep; yet this good came out of that evil
that hereby the truth of the miracle was evinced; for they knew that she was dead,
they were certain of it, and therefore nothing less than a divine power could restore
her to life. We find not any answer that he made them; but he soon explained
himself, I hope to their conviction, so that they would never again laugh at any word
of his.
COFFMAN, "Death is not such an uncommon phenomenon that one must
suppose these people to have been ignorant of it; and there is no support of
denying the fact here stated, except the improvisations of infidelity.
54 But he took her by the hand and said, “My
child, get up!”
CLARKE, "He put them all out - That is, the pipers and those who made a
noise, weeping and lamenting. See Mat_9:23; Mar_5:38. Pompous funeral
ceremonies are ridiculous in themselves, and entirely opposed to the spirit and
simplicity of the religion of Christ. Every where they meet with his disapprobation.
GILL, "And he put them all out,.... Of the room, where the maiden lay, all the
236

237. mourners and pipers; all excepting the parents of the child, and his three disciples,
This clause is left out in the Vulgate Latin, and Ethiopic versions; nor was it in two of
Beza's ancient copies, and in two of Stephens's; but in the rest, and in the other
versions:
and took hereby the hand, and called, saying; in the Syriac language, "Talitha
cumi", as in Mar_5:41
Maid, arise; See Gill on Mar_5:41.
HENRY, "But he put them all out, Luk_8:54. They were unworthy to be the
witnesses of this work of wonder; they who in the midst of their mourning were so
merrily disposed as to laugh at him for what he said would, it may be, have found
something to laugh at in what he did, and therefore are justly shut out.
COFFMAN, "Maiden, arise ... Mark here recorded the Aramaic words, the exact
syllables our Lord used, "Talitha cumi."
Tell no man ... This fits perfectly the purpose which lay behind Jesus' words that
the maiden was not dead but asleep. The Pharisees were not to be pressed too
hard at this time. Later on, when Jesus raised Lazarus who had been in his grave
four days, they responded by setting about to kill both Jesus and Lazarus; nor
can there by any doubt that they would have done so in this situation, except for
Jesus' words that she was "asleep," and the caution here enjoined upon the
child's parents to the effect that they should not tell the wonder.
The strongest presumptive proof of this miracle lies in the identity of the child
raised. Jairus was the president of a distinguished synagogue; and the record of
this resurrection was promulgated in all three synoptic Gospels within the
lifetime of thousands of the citizens of Capernaum where the wonder occurred.
Why was it never denied? The answer must lie in the fact that it was impossible
to deny it. Satan, however, would exercise his option of denying it long after the
event, when evil men would still need some crutch for unbelief. God indeed
visited human beings in the person of our Lord Jesus Christ.
CONSTABLE, "Verses 54-56
Jesus called the girl's spirit back to her body (cf. 1 Kings 17:21; Acts 9:41). He
evidently extended His hand to offer her assistance in sitting up rather than to
transfer divine power to her. Luke wrote that the girl rose up off her deathbed
immediately and was able to eat, facts that preclude a gradual or only spiritual
restoration (cf. Luke 4:39). Her parents' amazement (Gr. exestesan) also
witnessed to the reality of this miracle.
"The Gospels record three such resurrections, though Jesus probably performed
more. In each instance, the person raised gave evidence of life. The widow's son
began to speak (Luke 7:15), Jairus' daughter walked and ate food, and Lazarus
was loosed from the graveclothes (John 11:44). When a lost sinner is raised from
the dead, you can tell it by his speech, his walk, his appetite, and his 'change of
clothes' (Colossians 3:1 ff). You cannot hide life!" [Note: Wiersbe, 1:204.]
This double miracle brings this section on Jesus' mighty works to a climax. The
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238. point Luke was stressing throughout was the identity of Jesus whom he
presented as exercising the prerogatives of deity (cf. Psalms 146:7-9).
"The most fundamental lesson in this passage is the combination of
characteristics tied to faith. Faith should seize the initiative to act in dependence
on God and speak about him, yet sometimes it must be patient. In one sense faith
is full speed ahead, while in another it is waiting on the Lord. Our lives require a
vibrant faith applied to the affairs of life, but it also requires a patient waiting on
the Lord, for the Father does know best." [Note: Bock, Luke, p. 250.]
55 Her spirit returned, and at once she stood
up. Then Jesus told them to give her something
to eat.
CLARKE, "And he commanded to give her meat - Though she was raised to
life by a miracle, she was not to be preserved by a miracle. Nature is God’s great
instrument, and he delights to work by it; nor will he do any thing by his sovereign
power, in the way of miracle, that can be effected by his ordinary providence. Again,
God will have us be workers together with him: he provides food for us, but he does
not eat for us; we eat for ourselves, and are thus nourished on the bounty that God
has provided. Without the food, man cannot be nourished; and unless he eat the
food, it can be of no use to him. So, God provides salvation for a lost world, and
bestows it on every penitent believing soul; but he neither repents nor believes for
any man. A man repents and believes for himself, under the succours of God’s grace.
GILL, "And her spirit came again,.... Her soul, which was departed from her,
upon the all-powerful voice of Christ, returned to her body; and "re-entered", as the
Ethiopic version adds: this shows that the soul is immortal, and dies not with the
body; that it exists in a separate state from it after death, and will hereafter re-enter
the body, and be again united to it in the resurrection, of which this instance was a
kind of pledge and emblem: where her spirit was during this time of separation, is
needless, and would be curious and rash to inquire; it is enough to say with the
Scripture, that it had returned, to God, that gave it, Ecc_12:7 and by whom it was
sent back to its body again:
and she arose straightway: from off the bed, and as Mark says, "walked"; for she
was at an age capable of it, and which actions of arising and walking, clearly proved
that she was alive, and in health:
and he commanded to give her meat; which was done, partly to show, not only
that she was alive, but that her disorder was removed, and her appetite restored, and
that she could eat and drink, as she had done before her illness; and partly, to
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239. observe that she was raised not to an immortal life, as none were before Christ, but to
an animate life, which was to be supported by eating and drinking, and so a mortal
one; See Gill on Mar_5:43.
HENRY, "VI. Her return to life, after a short visit to the congregation of the
dead: He took her by the hand (as we do by one that we would awake out of sleep,
and help up), and he called, saying, Maid, arise, Luk_8:55. Thus the hand of Christ's
grace goes along with the calls of his word, to make them effectual. Here that is
expressed which was only implied in the other evangelists, that her spirit came
again; her soul returned again to animate her body. This plainly proves that the soul
exists and acts in a state of separation from the body, and therefore is immortal; that
death does not extinguish this candle of the Lord, but takes it out of a dark lantern.
It is not, as Grotius well observes, the krasis or temperament of the body, or anything
that dies with it; but it is anthupostaton ti - something that subsists by itself, which,
after death, is somewhere else than where the body is. Where the soul of this child
was in this interval we are not told; it was in the hand of the Father of spirits, to
whom all souls at death return. When her spirit came again she arose, and made it
appear that she was alive by her motion, as she did also by her appetite; for Christ
commanded to give her meat. As babes newly born, so those that are newly raised,
desire spiritual food, that they may grow thereby. In the last verse, we need not
wonder to find her parents astonished; but if that implies that they only were so, and
not the other by-standers, who had laughed Christ to scorn, we may well wonder at
their stupidity, which perhaps was the reason why Christ would not have it
proclaimed, as well as to give an instance of his humility.
PETT, "And her life came back into her. Notice the wording. Jesus summoned back
her spirit and her life returned. And she immediately rose up, and Jesus then
commanded that she be given something to eat. In front of the father’s startled and
hopeless gaze the impossible had taken place. His daughter had been dead, and now
she was alive again. He could hardly believe it for joy. The command to give
something to eat was evidence that she was really alive. Jesus would give similar
evidence to prove His own resurrection (Luke 24:41-43). It also gave them something
to concentrate their minds on so as to relieve the tensions.
COKE, "Luke 8:55. Her spirit came again,— This expression implies that she
was really dead, and that the soul exists separately after the body dies. See the
note on Mark 5:42.
Inferences drawn from the healing of the bloody issue, Luke 8:43-48 of this
chapter, and Matthew 9:20-22. In this memorable event our blessed Lord had
certainly no small respect to the faith of Jairus, to whose house he was going.
How could that ruler now think otherwise than that he, who by the virtue of his
garment only, could pluck this woman out of the grasp of death, who had been
twelve years dying, could now as well by the power of his word, pluck his
daughter, who had lived twelve years, out of the jaws of death, which had newly
seized her!
The patient laboured under an issue of blood; a disease, attended with no less
shame than pain; no less legal impurity, than natural infirmity. Time added to
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240. her grief; twelve long years she had languished under this woeful complaint:
besides the tediousness, diseases must get head by continuance; and so much
more do they both weaken nature, and strengthen themselves, by how much they
afflict us: thus it is also in the soul, and in the state: vices, which are the sickness
of both, when they grow inveterate, have a strong plea for their abode and
uncontroulableness.
To consummate her distress, poverty was superadded to her sickness, Luke 8:43.
While she had wherewith to accommodate herself, and to procure good
attendance, good diet, and all the succours of distressful languor, she could not
but find some mitigation of her sorrow: but now, want began to oppress her no
less than her distemper, and helped to render her perfectly miserable.
And yet, could she have parted from her substance in exchange, her complaint
had been the less: could the physicians have given her, if not health, yet
relaxation and a recess from pain, her means had not been misapplied; but we
are told, (Mark 5:26.) that she suffered many things of them in the course of
their applications. Art could give her neither cure nor hope.
It were indeed pity but that this woman should have been thus sick: the nature,
the duration, the cost, the pain, the incurableness of her disease, all conspired to
send her in search of Christ, and moved Christ to effect her cure. Our
extremities are those harsh friends which drive us to our Saviour. When
forsaken of all other succours and hopes, we are fittest for his redress; there is no
fear, no danger, but in our insensibility to our helpless state.
This woman was a stranger to Christ; it seems she had never seen him; the
report of his miracles had lifted her up to such a confidence of his power and
mercy, as that she said within herself, If I may but touch the hem of his garment,
I shall be whole. The shame of her disease stopped her mouth from any verbal
suit: had her infirmity been known, she had been shunned, abhorred, and
disdainfully thrust back by all beholders: she conceals therefore her grief, her
desire, and her faith; and speaks within herself, where alone she may be bold to
utter her sentiments.
In all likelihood, if there could have been virtue in our Lord's garment at all, the
nearer the body the more: here then was the praise of the woman's faith, that she
promises herself a cure, by the touch of the utmost hem. Whoever would look to
receive any benefit from Christ, must come in faith. It is that alone which makes
us capable of any favour. Nay, the endeavour, and the issue of all things, human
and spiritual, depend upon our faith. Who would sow, or trade, or travel, or
marry, if he did not therein surely trust he should succeed? What benefit can we
expect to derive from a divine exhortation, if we do not believe it will edify us?—
From a sacred banquet,—the food of angels,—if we do not believe it will nourish
our souls? from our best devotions, if we do not persuade ourselves, that they
will fetch down celestial blessings? Vain and heartless are services, if we do not
say, "May I drink but one drop of that heavenly nectar; may I taste but one
crumb of that bread of life; may I hear but one word from the month of Christ;
may I send but one heart sigh or ejaculation of a holy desire to my God,—and I
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241. shall be whole!"
According to her resolution is her practice. She touched; but she came behind to
touch, (Luke 8:44.) whether for humility or for secrecy, as desirous to obtain a
cure unseen, unnoted: she was a Jewess, and therefore well knew that in this case
her touch was no better than a pollution: whatever were her motives, her faith
was glorious, was accepted, was triumphant; behold, immediately her issue of
blood stanched, and she was whole of her grievous infirmity.
And now, who would not think that a man might lade up a dish of water from
the sea, unmissed? But that water, though vast, is finite, and all its drops are
within number. And yet, wonderful to reflect, this bashful soul cannot steal one
drop of mercy from this endless, boundless, bottomless sea of divine bounty, but
it is felt and questioned! Luke 8:45. And Jesus said, Who touched me? Who can
forbear the disciples' reply,—"Who touched thee, O Lord?—the multitude: dost
thou ask concerning one, when thou art pressed by many? In the midst of a
throng, dost thou inquire, Who touched me?"
"Nay, but yet some one touched me: all thronged me, but one touched. How
riddle-like soever it may seem to sound, they that thronged me touched me not:
she only touched me, who thronged me not; yea, who touched me not." Even so,
O Saviour: others touched thy body with their's; she touched thy hem with her
hand, thy divine power with her soul.
Christ insists upon his former challenge, and positively asserts, Somebody hath
touched me; for I perceive that virtue is gone out of me. The effect proves the
act;—that which is a rule in nature, that every agent works by contact, holds
spiritually too. Then dost thou, O God, work upon our souls, when thou touchest
our hearts with thy Spirit; then do we re-act upon thee, when we touch thee by
our faith and confidence in thee. Nothing could please thee more than this, to feel
virtue drawn out of thee by the faith of the receiver. It is the nature and the
praise of God to be communicative. Thou that knowest thy store so infinite, canst
not but be more willing to give than we to receive. Thou that wert wont to hold it
much better to give than to receive, canst not but give gladly. Fear not, then, O
my soul, to lade plentifully at this well, this ocean of mercy, which, the more thou
takest, does but overflow the more.
But why then, O Saviour, didst thou thus inquire and expostulate? Was it for
thine own sake—that the glory of the miracle might thus come to light, which
else had been smothered in silence? Was it for Jairus's sake, that his depressed
heart might be raised to a confidence in thy omnipotence? Or was it chiefly for
the woman's sake, for the praise of her faith, or for the security of her
conscience? Her modesty and silence through the whole transaction, as they had
hidden her disease, so would they have hidden her virtue. Christ will not suffer
this secrecy, or lose the honour of so singular a mercy, the knowledge whereof
was well adapted to promote the noblest ends:—among which it is very obvious
to remark one, namely, that as there was an error in this women's thought of
concealment, so in our Lord's words there was a correction of that error; nor
will his mercy suffer her to retire with that secret offence on her head.
241

242. Omniscience cannot be eluded or deceived. Well indeed might the woman think,
"He who can thus cure, and thus know his cure, can as well know my name,
descry my person, and shame and chastise my ingratitude." Accordingly, finding
she was not hid, Luke 8:47 with a pale face and trembling foot she comes, and
falls down before him, humbly acknowledging what she had done, and what she
had obtained. Could she have found any way privately to retreat with her cure,
she had not confessed it; and thus had she deprived God of his glory, and been
herself a thankless receiver of so great a benefit. O my God, in the deepest
darkness, in the most inward retirement, when none sees me, when I see not
myself, yet let me then perceive thine all-seeing eye full upon me: and if ever my
eyes shall be shut, or arrested by a prevailing temptation, check me with a
speedy reproof, that with this abased penitent I may come in, confess my error,
and implore thy mercy!
It is no unusual thing for kindness itself to look sternly for the time, that it may
endear itself the more when it shall please to be discovered. Thus with a severe
countenance had our Lord looked round him, and asked, Who touched me? But
when the woman came trembling, and confessing both the act and success, his
brow clears up, and he speaks comfortably to her: Daughter, be of good comfort;
thy faith hath made thee whole: Go in peace: Luke 8:48. O sweet and seasonable
words, fit for those merciful and divine lips to utter; able to secure my heart, to
dispel my fears!
Her cure was Christ's act; yet he gave the praise of it to her:—Thy faith hath
made thee whole. He acknowledges a virtue inherent in her; not that her faith
did it by way of merit or efficacy, but by way of gracious concession. So much
does our Saviour regard her faith, that he will honour it with the success of a
cure. And such is still the remedy of our spiritual diseases, our sins. By faith we
are justified; by faith we are saved. Thou only, O Saviour, canst heal us, and
thou wilt not heal us but by our faith; not as it issues from us, but as it
appropriates thee. The sickness is our own by nature; the remedy ours by grace.
O happy dismission, Go in peace! How unquiet had this poor object hitherto
been!—A body diseased, a mind grievously disquieted with sorrow for her
sickness, and with fear of the continuance of so bad a guest; and her soul for the
present had no peace, from the sense of her guiltiness in the transaction of this
business, and from a conceived displeasure of that gracious One, to whom she
came for comfort and redress. But now, at once does the Saviour calm all these
storms, and in one word and act restore her to perfect peace; peace in body, in
mind, in soul.
Even so, Lord, it was for thee only, who art the Prince of peace, to bestow thy
peace on this poor penitent. Our bodies, minds, souls, estates, are thine, whether
to afflict or ease. In vain shall we speak peace to ourselves; in vain shall the
world speak peace to us, except thou say to our hearts, as thou didst to this
distressed soul,—Go in peace.
REFLECTIONS.—1st, With unwearied labours the divine Redeemer went about
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243. doing good.
1. He visited all the cities and villages in Galilee, preached the glad tidings of the
kingdom of God, and opened the nature, blessings, and privileges of that gospel-
church which he came to erect. His twelve apostles attended him to be witnesses
of his miracles, and to learn from his lips the doctrines which they were
afterwards appointed to preach.
2. His support arose from the contributions of some pious women who followed
him, who had experienced his healing grace both in their bodies and their souls.
Among many others, three are particularly mentioned; Mary Magdalene, out of
whom Jesus had cast seven devils; Joanna, the wife, perhaps now the widow, of
Chuza, Herod's steward, probably a person of considerable rank and fortune;
and Susanna. These, with many others, furnished him with a subsistence; and he,
in great humility, condescended to be thus supported, rather than exert his own
miraculous power. Note; (1.) Christ lived upon alms, to teach us never to despise
the poor; nor, if we be reduced, proudly to scorn being obliged to others for a
maintenance. (2.) They who love the gospel, cannot but delight to contribute
liberally for the support of it. (3.) If we have been truly healed by the grace of
Jesus, we shall immediately commence his followers in all holy conversation and
godliness.
2nd, Great multitudes being collected together from all the neighbouring cities
and villages, he took occasion to represent the nature of the gospel-dispensation
by the parable of the sower, which we had, Matthew 13:3, the explication of
which he vouchsafes to give to his inquisitive disciples in private; it being their
peculiar mercy, that what was left mysterious to others, should be explained to
them.
1. Concerning the parable, we may observe, (1.) How vigilant is our adversary
the devil, in every place where the word of God is dispensed, to harden the heart
against receiving it, lest we should believe and be saved; and this he does by
distracting the attention, by suggesting some vain or worldly thoughts
immediately after we have heard God's word preached, by instilling prejudices
against the sower, or doubts about the scripture itself; and thus preventing the
admission or abidance of the truth in the minds of the hearers: the consequence
of which is, that men neglect and despise the great salvation of God. (2.) Among
the multitudes who appear from time to time to be affected with the gospel, and
make some profession, the greater number wilfully fall short of the kingdom:
discouraged by the frowns, or seduced by the smiles, of this present evil world,
they grow cold and careless; the love of pleasure and ease, anxious cares, or the
inordinate love of riches, destroy and choke the word; and they either openly
apostatize; or in their hearts, at least, depart from the living God. (3.) There is a
blessed multitude, who yield to be saved by grace, and to whom in consequence
the seed of the gospel-word becomes the power of God unto salvation. They
seriously hear, sedately weigh, and faithfully embrace the truth, as it is in Jesus:
therefore their hearts, through divine grace, become honest and sincere; and
patiently persevering in well-doing, they hold the beginning of their confidence
steadfast unto the end; not seduced by any enticements, nor deterred by any
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244. persecutions, which for the word's sake may arise. Thus their fruit abides and
abounds, and they stand ready for the harvest of eternal glory.
2. By another parable of a lighted candle, Christ teaches his disciples, and others,
what was expected from them, even to shine as lights in the world, holding forth
the word of life;—this being the great design of all the private instructions he
gave them, that they should afterwards plainly and fully declare to the world the
great truths couched under these similitudes. As therefore they must give a
solemn account for the particular advantages which they enjoyed, they must take
heed how they hear, when so much was hereby entrusted to them, and expected
from them; which if they improved, farther assistances of spiritual light and
greater gifts should be given them: but if they neglected to profit by these means
of wisdom and grace vouchsafed to them, the consequence would be, that the
gifts and knowledge which they had would decay, and be taken from them, and
darkness and error succeed.
3. Christ acknowledges those who truly hear the word of God, and do it, as his
nearest and dearest relations. His mother and his brethren desired to see and
speak with him; but unable to approach him, because of the crowd, some of
those who stood around him, informed him of their request; but he was
otherwise engaged in his Father's work, and took occasion hence to encourage
those who were his diligent attendants, assuring them that they shared his
regards above the nearest relatives after the flesh, merely as such.
3rdly, We had before in Matthew 8 an account of the two illustrious miracles
contained in Luke 8:22-39 of this chapter. We see,
1. Christ's wonders in the deep. He, at whose word the stormy waves arise, can in
a moment also restrain their rage, and silence their roaring. Christ sent his
disciples by sea, on purpose to give them this fresh evidence of his omnipotence.
They embarked at his word, and little expected danger; but oftentimes, when we
lull ourselves into security, our peril is most imminent: they had him with them
however, and therefore needed not fear: but he was asleep; for so regardless he
sometimes appears toward his people in their distress: and their danger
staggered their faith, and filled their hearts with fears, as their boat was filled
with water. Prayer was now their recourse; to Christ they fly, and awaken him
with their cries. He slept, partly at least, with this design, to quicken their desires
after him, to affect them with a deeper sense of their want of him, and to testify
towards them more abundantly his power and his love. When we feel ourselves
undone and perishing, then may Christ be truly precious to us; none ever
perished, who thus fled to him. He arose, and with a word stilled the raging sea,
and quieted their fears. He delights to speak peace to the troubled conscience,
and they who wait on him shall not be ashamed of their confidence. Their only
shame will arise from their dishonourable distrusts of him; for these he justly
reproves them, Where is your faith? A measure of faith they had; but it was not
strong enough for the present danger. Their sudden deliverance amazed them;
and, filled with reverential fear at such a display of divine power, they could not
but conclude that he must be more than man, whom winds and waves obeyed.
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245. 2. Christ's dominion over the powers of darkness. Raging devils can no more
resist his power, than raging winds: and this is an unspeakable comfort to all
God's people, that Satan cannot harm, even a swine, without permission. A
legion here possessed one man; how numberless then these malignant spirits;
how unequal a match must we be for them, if left to ourselves! No chains could
hold this poor demoniac; in cold and nakedness, without clothes or covering, he
was driven to the tombs: so ungovernable are we when under the influence of
satanical tempers, a terror to others, a burden to ourselves. At the feet of Jesus
he fell, while the foul spirit within cried out in terror, dreading to be
dispossessed, and sent to the abyss; the place of torment. A slavish fear of hell
sometimes drives men thus to their knees: they dread the punishment, but do not
loath their sins; they cry for release from their pains, not for deliverance from
their corruptions. When the devils are compelled to quit their hold of the man,
they fain would be doing mischief, if but among the swine; and in correction to
some, and as a warning to others, Christ permits this visitation on the property
of the Gadarenes. But when they heard from the affrighted keepers the loss they
had sustained, they desired him to depart out of their coast, dreading the
consequences of his stay; and he departed. The visitations which should humble,
often serve but to harden, the souls of sinners: instead of coming to Christ, they
would get as far from him as possible. The poor man, however, who was now
restored to his right mind, and sitting at Jesus's feet, would fain have followed
him; but he is sent back to proclaim the mercy that he has experienced. When by
divine grace a right mind is restored to us, and the power of sin and Satan
broken, we are called upon to acknowledge the mercy to the praise of Jesus, and
to tell what great things he has done for our souls, inviting others to come and
taste how gracious the Lord is.
4thly, Though the Gadarenes were glad to get rid of Jesus, the men of Galilee
with open arms received him, eagerly waiting for his return. If in one place the
gospel be despised and expelled, another door of utterance shall be opened, and
some will be glad to welcome the ejected ministers of Christ.
No sooner was Jesus arrived, than we find an application made to him by a ruler,
in behalf of his daughter at the point of death; and while he goes to perform one
miracle, by the way he works another.
1. A poor diseased woman, who was ashamed to make a public application to
him, persuaded that a touch of his garment would effect that which all her
physicians had attempted in vain, came in secret among the crowd; and touching
his garment, found, according to her faith, a perfect cure. But it was not proper
that it should be hid: for the glory of Jesus and the comfort of her own soul, she
is called upon to make an acknowledgment of the mercy. Persuaded, that he who
felt virtue go out of him, and wrought the cure, could not be at a loss to find out
the patient, no sooner did she hear his inquiries, than she fell trembling at his
feet, acknowledged her boldness, and owned the blessing which she had received.
Far from being displeased, he who healed her body now comforts her soul; and,
commending her faith, dismisses her in peace. Note; (1.) There is that fulness of
grace in Christ, that whoever comes to him shall be holpen. (2.) We cannot be hid
from the eye of Jesus, and a gracious soul desires it not; such a one would tell
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246. him of all his wants, and pour out his heart in simplicity before him. (3.) Christ
delights to raise up the trembling sinner, and speaks comfort to the poor in
spirit: such need not fear; the language of Jesus to them shall be the voice of
peace and love.
2. The ruler's daughter had now closed her eyes in death, and therefore his
friends imagined it useless to trouble Jesus farther. In lesser trials many thus
pretend to trust him, who, in greater, are ready to despair; but he, who by a
word can heal the diseased, can by the same power raise the dead; he
encourages, therefore, the ruler's faith; not only while there is life there is hope,
but even in death the case is not desperate, when he, who is the resurrection and
the life, is the physician. With three of his disciples, and the parents of the child,
he went into the room where she lay, sending forth those as unworthy to be
spectators of his power, who, when he would dry up their tears with good words
and comfortable, laughed at his saying that she only slept, because they knew she
was dead; but knew not that to him it was as easy to call her from the arms of
death, as to awaken her from sleep. At his word the damsel arose; his hand of
grace, his word of power, communicated life, and brought back the spirit which
had fled: in perfect health her astonished parents beheld her restored to their
longing arms. He commanded them hereupon to give her some food, and charged
them to conceal the miracle. By the effectual word of Jesus is the believing soul
thus quickened to spiritual life; and when the union between the body and soul is
dissolved, he takes care of both the body and soul of every faithful persevering
believer in their state of separation; and will bring the spirit again in the
resurrection-day, and prepare for it a body glorified like his own.
56 Her parents were astonished, but he ordered
them not to tell anyone what had happened.
GILL, "And her parents were astonished,.... At the miracle that was wrought,
to see their child restored to life; to see her arise, walk, and eat, being in perfect
health and strength, and no disorder attending her;
but he charged them that they should tell no man what was done. The
Ethiopic version reads, "what he had done, nor any thing that was done" not that the
thing itself could be concealed, but the way and manner in which, and the means by
which it was done, and the circumstances of it; how that by taking her by the hand,
and commanding her to arise, she forthwith arose, and walked and ate: Christ's
meaning is, that he would not have them take any pains to publish this affair, or to
make it more known than was necessary; not to acquaint any person with the
particulars of it, but keep them as private as they could: his reasons for this; see Gill
on Mar_5:43.
PETT, "Indeed both parents were amazed. They had not really expected Jesus to
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247. raise her. But they had had faith enough to let Him come. These two are a message to
us all. Not all of us can have the centurion’s faith, but we may find the doubting faith
of these two a little easier to achieve. And Jesus then told them to tell no one what
had been done. Jesus did not want to start an insurrection, caused as a result of what
He had done by the arousing the volatile crowds (Jewish crowds were usually volatile
where religion was concerned), nor did He want crowds gathering to see signs and
wonders (anymore than already did). This silence is implicit in the way that He had
restricted those present to the parents and the three disciples. But the fact that He
did include the three demonstrates that it was intended that they would be able to
witness to it eventually.
It may, of course, be that He simply meant ‘do not tell anyone immediately’ so that
He could slip away without a fuss, but similar occurrences elsewhere suggest that He
hated such publicity. He wanted people to seek Him because of the word which He
preached, not because of ‘signs’.
In this quiet way did Jesus reveal that He was the Lord of life, and illustrate how one
day He will say, “Arise”, so that those who are in the tombs will hear His voice and
will arise, those who have done good to the resurrection of life, and those who have
done wrong to the resurrection of judgment (John 5:28-29).
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