CHAPTER VIII

Outline of Chapter 8

Theme: The Work Thou Gavest Him to Do

8:1–3 Ministering Women

8:4–8 The Parable of The Sower

8:9, 10 The Purpose of the Parables

8:11–15 Explanation of the Parable of The Sower

8:16–18 Various Sayings of Jesus

8:19–21 The Mother and the Brothers of Jesus

8:22–25 A Tempest Stilled

8:26–39 In the Land of the Gergesenes: Helpfulness over against Heartlessness

8:40–56 the Restoration to Life of Jairus’ Daughter

and

The Healing of the Woman Who Touched Christ’s Garment

8:1–3 Ministering Women

8 1 Soon afterward Jesus was traveling from town to town and from village to village, preaching and bringing the good news of the kingdom of God. The twelve (were) with him, 2 as (were) also some women who had been cured of evil spirits and diseases: Mary called Magdalene, from whom seven demons had been expelled,²⁹⁶ 3 and Joanna wife of Chuza, the manager of Herod’s household;²⁹⁷ Susanna, and many others. Out of their own resources these women were helping to support him.

It will be recalled that after ministering to large multitudes (Luke 6:17–19) Jesus preached what is generally known as “The Sermon on the Mount” (6:20–49). He climaxed his sermon by demanding unshakable faith in himself, a faith that would demonstrate its genuine character by means of actions (6:46–49). This faith was exemplified by the centurion whose servant was “at the point of death” when Jesus healed him (7:1–10). “Already dead,” however, was the son of the widow of Nain, but Jesus brought him back to life (7:11–17). He performed many other deeds in which not only his power but also and emphatically his sympathy was revealed (7:22).

John the Baptist, however, had predicted the fast approaching outpouring of wrath (3:7). He had pictured the Messiah as the One “whose winnowing shovel is in his hand” and who would “thoroughly cleanse his threshing floor” (3:17). It is entirely possible that hearing about Jesus’ deeds of mercy had something to do with the question John now asked, “Are you the Coming One, or must we look for someone else?” (7:18–20). How Jesus dealt with him is related in 7:21–35. By this time the Master had gained the reputation of being indeed “a great prophet” (7:16).

But was he, indeed, what he was reputed to be? It may well have been in order to discover the answer to this question that a certain Pharisee, named Simon, now invited Jesus to dinner. In connection with that dinner the Great Physician of soul and body, the Merciful Highpriest, was anointed by a penitent woman. He pronounced her pardon, and (partly) by means of a parable administered a rebuke to self-righteous Simon (7:36–50).

The story of this woman, who had become a follower of Jesus, connects easily with that of other women who likewise had been befriended by him and had surrendered their lives to him (8:1–3).

All the material that has been briefly summarized here (i.e., Luke 6:17–8:3) is lacking in Mark’s Gospel. Beginning with the parable of The Sower (8:4) Luke returns to Mark.

1. Soon afterward Jesus was traveling from town to town and from village to village, preaching and bringing the good news of the kingdom of God.

As often, Luke is indefinite about time and place. He merely says (a) “Soon afterward,” that is, soon after the incident related at the close of the previous chapter; and (b) “from town to town and from village to village,” evidently in Galilee. When the trip to Jerusalem is about to take place, Luke will make specific mention of this (9:51).

It is true that this time, in contrast with 4:15, Luke makes no mention of synagogues. Does this mean, then, that, due to the opposition of the Jewish leaders, the opportunity to preach in the synagogue had been taken away from Jesus, so that he was now forced to do his speaking under the open sky? In view of several passages—especially John 18:20—this would seem to be an unwarranted conclusion. Not everything has to be spelled out. Wherever possible Jesus availed himself of the opportunity offered by “the freedom of the synagogue.” Besides John 18:20 see also Matt. 12:9–14; 13:54–58; Mark 6:1–6; Luke 4:15–30, 31–37; 6:6–11. But he was not limited to this means of communication.

What is important is the fact that wherever it was that Jesus spoke, in whatever town or village, whether in a house, a synagogue, or outside, he was with enthusiasm and earnestness proclaiming the good news of “the kingdom of God”—for this concept see on 4:43. Over against the yoke of bondage to all kinds of man-made regulations, he was heralding the realm of grace in which God is King, and salvation is his free gift to all who trust in him.

The twelve (were) with him … This time mention is made not only of Simon (Peter), as in 4:38; 5:3–5, 8; or of Simon, James and John, as in 5:7–10; of Levi (= Matthew), as in 5:27–29, but of all twelve, as in 6:13–16.

The question is often asked, “How were the physical needs of these thirteen men—Jesus and The Twelve—supplied?” Shall we answer: “Peter and Andrew, James and John, being fishermen, must have had some means of support; and Matthew, having been a tax-collector (publican), was probably well-to-do”? But does this answer do justice to such passages as Luke 5:11, 28? Perhaps their families (see especially Mark 1:20) continued to provide for them? The only real answers we have are contained in such passages as Matt. 10:10; Luke 10:7 (“The worker is entitled to his support, his wages”), and here in:

2, 3. (The twelve were with him) as (were) also some women who had been cured of evil spirits and diseases: Mary called Magdalene, from whom seven demons had been expelled, and Joanna wife of Chuza, the manager of Herod’s household; Susanna, and many others. Out of their own resources these women were helping to support them.

These women, then, had been the objects of Christ’s special care. Jesus had cured them of (a) evil spirits and (b) diseases. Note how carefully Dr. Luke distinguishes between the two, and see further on 4:33, 34. See also N.T.C. on Matt., pp. 436–438; and on Mark, pp. 64, 65.

It is important to observe that while Socrates, Aristotle, Demosthenes, the rabbis, and the men of the Qumran community held women in low esteem, Jesus, in harmony with the teaching of the Old Testament, assigns a place of high honor to them. Moreover, it is especially in the Gospel According to Luke that the Savior’s tender and profound regard for women is emphasized. See Introduction, point V D.

First among the women here mentioned is Mary called Magdalene; that is, Mary of Magdala (meaning The Tower) located on the western shore of the Sea of Galilee and south of Capernaum. She figures very prominently in all the four Passion accounts. She was one of the women who later: (a) watched the crucifixion (Matt. 27:55, 56; Mark 15:40; John 19:25); (b) saw where Christ’s body was laid (Matt. 27:61; Mark 15:47; Luke 23:55); and (c) very early Sunday morning started out from their homes in order to anoint the body of the Lord (Matt. 28:1; Mark 16:1; Luke 24:10). Besides, she was going to be the first person to whom the Risen Christ would appear (John 20:1–18; see also Mark’s disputed ending, 16:9).

The item about the seven demons that had been expelled from Mary Magdalene has led to the wholly unjustifiable conclusion that she was at one time a very bad woman, a terribly immoral person. But there is not even an inkling of proof for the supposition that demon-possession and immorality go hand in hand. Weird and pitiable mental and/or physical behavior are, indeed, often associated with demon-possession (Luke 4:33, 34; 8:27–29; 9:37–43, and parallels), not immorality.

As to Joanna wife of Chuza, manager of Herod’s household, she, too, was among the women who were to hear the glad tidings, “He is not here, but is risen” (Luke 24:6, 10). The significance of Luke’s reference to her has already been pointed out. See Introduction, points III B 6 and V D. It is Luke alone who refers to her (8:3; 24:10).

About Susanna, mentioned only here in Luke 8:3, nothing further is known. Her name should not be forgotten, however. Her deeds of kindness toward her Lord and his disciples were pure and fragrant and accordingly resemble a beautiful “lily” (the meaning of her name).

We are happy to read that in addition to the three women here mentioned “there were many others.” What we have here, therefore, is a genuine Ladies’ Aid.

The New Testament records the attitudes and deeds of certain foolish and sometimes even wicked girls and women, real or imagined (Matt. 10:34, 35; 14:1–12; 25:2, 3; Acts 5:1, 2, 7–11; Rom. 1:26; II Tim. 3:6, 7; Rev. 2:20–23), so that the statement sometimes made, namely, that females never took a stand against Jesus or his cause is in need of careful circumscription. Nevertheless, it is a fact that, with very few exceptions, the girls and women mentioned or referred to in the New Testament were on the side of the Lord. By and large it is true that though Peter denied Christ, and Judas betrayed him, and Herod mocked him, and Pilate condemned him, the women honored him and ministered to his and to his disciples’ needs. To the extent to which they did this, the comforting words of Matt. 25:34–40 are certainly applicable to them.²⁹⁸

Practical Lessons Derived from Luke 8:1–3

In general the following three applications are immediately apparent:

1. Mention of “Joanna, wife of Chuza, the manager of Herod’s household,” teaches us that the gospel should be brought to the manor as well as to the market place, to those in high positions as well as to those who perform menial tasks. Cf. Eph. 6:5–9; Phil. 4:22.

2. Scripture assigns a vital role to women, namely to be helpers, to serve (Acts 9:36; 16:14, 15, 40; 18:26; Rom. 16:1, 2; Phil. 4:2, 3; II Tim. 1:5. See also N.T.C. on I and II Timothy and Titus, pp. 105–114, 132, 133, 172–179). To overestimate the value of a properly functioning Ladies’ Aid (or “Women’s Guild”) is almost impossible.

3. “Women who had been cured … were helping to support” the little group consisting of Jesus and The Twelve. Just as the rain that descends upon the earth to bless it leaps up again through the action of the sun and forms the clouds, so also the spiritual cycle—the one mentioned in Ps. 50:15; cf. 116:3–6, 12–14—must be kept going. Blessings that descend from heaven must be returned in the form of sincere and humble thanksgiving!

Notes on Greek Words, Phrases, and Constructions in 8:1–3

Verse 1

καθεξῆς, see the note on 1:3 on page 62.

διώδευεν, third per. s. imperf. of διοδεύω**, to travel through.

κατά, distributive use, as also in verse 4.

Verse 2

ῆ̓σαν τεθεραπευμέναι, third per. pl. perf. pass. periphrastic of θεραπεύω, on which see the note on 4:23 on page 261. The participle, considered by itself, is nom. pl. fem.

ἐξεληλύθει, third per. s. pluperf. of ἐξέρχομαι.

Verse 3

An ἐπίτροπος (cf. the verb ἐπιτρέπω) is someone to whom a responsibility or task has been turned over or entrusted; hence, depending on the context, a manager, steward, foreman, or guardian. See also Matt. 20:8; Gal. 4:2.

διηκόνουν, third per. pl. imperf. indicat. act. (here progressive) of διακονέω, to serve, wait on, care for; here, help to support; sometimes: serve as a deacon (I Tim. 3:10). See the note on 4:39 on page 271. Cf. Rom. 15:25; Heb. 6:10.

Note partitive use of ἐκ, followed by a noun in the genitive. Since the verb ὑπάρχω (see also verse 41) means to be, to be present, to be available or at one’s disposal, it is not strange that τὰ ὑπάρχοντα would indicate that which is at someone’s disposal; hence, his goods, property, possessions. Moreover, those who speak about substance or economic underpinnings should experience no difficulty with the word ὑπάρχοντα = ὑπό and ἄρχω. In the Third Gospel see also 11:21; 12:15, 33, 44; 14:33; 16:1; 19:8; cf. Acts 4:32; elsewhere in the New Testament see Matt. 19:21; 24:47; 25:14; I Cor. 13:3; Heb. 10:34.

8:4–8 The Parable of The Sower

Cf. Matt. 13:1–9; Mark 4:1–9

4 Now when a large throng was gathering and people from town after town²⁹⁹ were coming to Jesus, he said by way of parable:

5 “The sower went out to sow his seed. As he was sowing, some (seed) fell by the side of the path. It was trodden under foot, and the birds of the air gobbled it up. 6 Some fell on rock. As soon as it sprang up, it withered away because it had no moisture. 7 Some fell in the midst of the thorns. They shot up along with it and choked it off. 8 And some fell into good soil, grew up, and bore fruit, a hundredfold.”

While saying these things, he was crying out,³⁰⁰ “He who has ears to hear, let him hear.”

Women had placed their trust in Jesus and his cause (8:1–3). In their case the Master’s message had evoked the response of gratitude. One might say, “The seed sown had fallen into good soil.” But could this be truly affirmed with respect to everyone who listened to Jesus as he spoke the words of life and beauty? In 8:4–8 the evangelist shows how Jesus himself answered that question.

The paragraph before us shows how plenary, organic, verbal inspiration operates. On the one hand it produces a beautiful and understandable report, free from all error and in thorough harmony with its parallels in Matthew and Mark. On the other hand it permits the human author to use his own style, in harmony with his own mental and spiritual equipment and purpose. Though throughout there is not even an inkling of real conflict between the three accounts (Matt. 13:1–9; Mark 4:1–9; Luke 8:4–8), yet in not a single case does a verse in Luke exactly duplicate the corresponding verse in either of the other Gospels.

Thus in verse 4 Luke omits the place where this parable was spoken (from a boat near the shore, according to Matthew and Mark). In this same verse, for “in [or: by means of] parables” Luke substitutes “by way of parable.” In verse 5 it is Luke alone who omits the introductory interjection Behold (thus literally), and at the end of that sentence adds “his seed.” In the next line of that same verse it is Luke alone who quotes the Master as telling the audience that the seed which fell along the path “was trodden under foot,” and that the birds of the air (not merely “the birds”) gobbled it up. In verse 6 the beloved physician represents Jesus as saying that the seed which fell on rock withered away “for lack of moisture,” and in verse 7 that the thorns there mentioned shot up “along with the seed.” Finally, in verse 8 Luke mentions only the “hundredfold” yield. He omits any reference to smaller yields. There is no contradiction: Luke does not quote the Master as saying that all of that seed yielded a hundredfold! As happens repeatedly throughout this Gospel, the author abbreviates.

4. Now when a large throng was gathering and people from town after town were coming to Jesus … Again a large crowd. Cf. 4:40, 42; 5:1, 3, 15, 19; 6:17–19; 7:11. In view of the Master’s unique style of preaching and in view of his miracles, including even the raising of the dead, the gathering of this huge crowd is understandable. The people had come from “town after town.” Today we would probably say, “from ever so many places.” Continued: he said by way of parable … From a boat near the shore Jesus, making use of parables, addresses the vast multitude.

This was not the first time Jesus made use of “an earthly story with a heavenly meaning.” Luke 6:47–49 is also a parable. For parables and parabolic sayings see also 4:23; 5:10, 31, 34–39; 6:38, 39, 41–45; 7:24, 25, 31–35. The words of our Lord were always sparkling with figures of speech, proverbs, similes, metaphors, etc. But this time the parabolic form began to predominate; see Matt. 13:34; Mark 4:34.

As Matthew 13 indicates, Jesus at this particular occasion delivered a series of kingdom parables. See N.T.C. on Matthew, pp. 21–25, for their number, character, and classification. First, basic, and probably most important of all was the parable of The Sower, also called that of The Four Kinds of Soil.

5. The sower went out to sow his seed. As he was sowing, some (seed) fell by the side of the path. It was trodden under foot, and the birds of the air gobbled it up. The scene must have been familiar to most of the people in the audience, perhaps to all. It was customary for wheat, barley, etc., to be sown by hand. But it made all the difference in the world how that seed was received. As this man was sowing, it was unavoidable that a portion of his seed would fall on or along the path which he was treading. Human footsteps had hardened this part of the ground, so that it was impossible for the seed to enter “into” the soil. It had no chance at all. It was trodden down, and a little later down (see the original) it went into the alimentary canals of the air’s feathered creatures.

6. Some fell on rock. As soon as it sprang up, it withered away because it had no moisture. It is typical of Palestine—now Israel and its surroundings—that a considerable portion of its tillable soil is found on top of layers of rock. Often the rocky layer reaches up so near the surface that the soil above it has hardly any depth. In such a situation the seed, in the process of sprouting, has only one way to go, namely, up. So, instead of becoming firmly rooted, it springs up immediately. However, not having roots to draw water from the soil, and the soil itself being very inadequate, the little plant soon withers away for lack of moisture. This process of withering is hastened by the sun’s scorching rays (Matt. 13:6; Mark 4:6).

7. Some fell in the midst of the thorns. They shot up along with it and choked it off. Since each patch of ground had room for only a definitely restricted amount of plant life, and nothing grows faster than that which is not wanted, soon the thorns outgrew the noble grain and choked it to death.

Not all was lost, however. 8a. And some fell into good soil, grew up, and bore fruit, a hundredfold. There was also some—perhaps even a considerable amount of—good soil; that is, soil not hardened by human footsteps, nor lacking in depth, nor infested with weeds, but wholly suitable for healthy plant growth. Here the seed yielded an abundant crop. Matthew (13:8) and Mark (4:8) make mention of thirtyfold and sixtyfold (as well as hundredfold) yields. Luke, bypassing these smaller results, refers only to the maximum yield, namely, a hundredfold, one grain of seed producing a hundred grains. Cf. Gen. 26:12.

8b. While saying these things, he was crying out, He who has ears to hear, let him hear. Loudly—perhaps even again and again—Jesus cried out these words. Ears must be used to hear, that is, to listen closely and take to heart. In all of Christ’s teaching, both on earth and from heaven, it would be difficult to discover any exhortation that he repeated more often, in one form or another, than the one of verse 8b. See also 8:18 in both Mark and Luke; 13:9 in both Matthew and Revelation; further: Matt. 11:15; 13:43; Mark 4:23; Luke 14:35; Rev. 2:7, 11, 17, 29; 3:6, 13, 22. This repetition is not surprising. Is not lack of receptivity that which, if persisted in, leads directly to the unpardonable sin? The results of unwillingness to hear, or of hearing but not heeding, are set forth in Jesus’ own explanation of the parable (verse 12–14).

For Practical Lessons and Greek Words, etc., see pp. 431–435.

8:9, 10 The Purpose of the Parables

Cf. Matt. 13:10–17; Mark 4:10–12

9 His disciples were asking³⁰¹ him what this parable meant. 10 He said, “To you it has been granted to know the mysteries of the kingdom of God, but to the rest I speak in parables, that:

‘seeing, they may not see;

and hearing, they may not understand.’ ”

9. His disciples were asking him what this parable meant. The connection is again almost unforgettable, for it is natural to assume that the disciples—The Twelve and those who happened to be with them (Mark 4:10)—would ask Jesus what the parable meant. Sowing and at a later time fruit-bearing presuppose a gradual and time-consuming process, one which the disciples, often impatient, may not have expected with respect to the kingdom.

10. He said, To you it has been granted to know the mysteries of the kingdom of God.

The word mystery is very interesting. Outside of Christendom, in the realm of paganism, it referred to a secret teaching, rite, or ceremony having something to do with religion but hidden from the masses, and known (or practiced) only by a group of initiates. In the LXX (Greek) translation of Daniel 2, where the word occurs no less than eight times (as a singular in verses 18, 19, 27, 30, and 47b; as a plural in verses 28, 29, and 47a), it refers to a “secret” that must be revealed, a riddle that must be interpreted. In the book of Revelation, where it occurs four times (1:20; 10:7; 17:5, 7), it is perhaps best explained as being “the symbolical meaning” of that which required explanation. The word occurs twenty-one times in Paul’s epistles (Rom. 11:25; 16:25; I Cor. 2:1, 7; 4:1; 13:2; 14:2; 15:51; Eph. 1:9; 3:3, 4, 9; 5:32; 6:19; Col. 1:26, 27; 2:2; 4:3; II Thess. 2:7; I Tim. 3:9, 16). There it can be defined as a person or a truth that would have remained unknown had not God revealed him or it.

This same general definition of “mystery,” namely that it is a divinely disclosed secret, fits very well into the context of the present passage of Luke’s Gospel (8:10) and its parallels (Matt. 13:11; Mark 4:11), the only Gospel instances of its use. Here the mystery is the powerful manifestation of the reign (“kingdom,” “kingship”) of God in human hearts and lives; this reign, in connection with Christ’s coming, was attended by mighty works in both the physical and the spiritual realms. Jesus declares that this mystery—that it was indeed God who was doing all these things, not Satan—had been “given,” that is, “graciously disclosed” to those who were with him at this time; in fact, to all who had accepted him by genuine faith.

To the true followers of Jesus, then, the fact that he speaks in parables will not be hurtful. In fact, it will be helpful, for not only will the stories, etc., readily fix themselves in their minds but the Author is their Lord, Savior, and Friend, and will be glad to give them the needed explanations.

Continued: but to the rest I speak in parables, that:

seeing, they may not see;

and hearing, they may not understand.

The “rest” of the people are obviously those who had not accepted Jesus by genuine faith but had hardened themselves. Self-righteous scribes and Pharisees had shown increasing hostility to Jesus. See Luke 5:21, 30; 6:2, 7, 11; 7:30, 44–46. They had many followers.

When Luke writes, “that seeing, they may not see,” etc., he is reproducing the words of Isa. 6:9, 10 in greatly abbreviated form. One might also say, “Luke, having before him Mark’s already abbreviated reproduction of Isaiah’s words, abbreviates them still further.” The most complete quotation is found in Matt. 13:13–15.

There is a difference, however, between Matthew’s reproduction and that of Mark-Luke. Matthew states that Jesus made use of parables because the people’s heart had become dull, their ears hard of hearing, etc. Mark-Luke changes this “because” or “for” into “that” or “in order that.” Which report is right, Matthew’s or Mark-Luke’s?

The answer is: “Both are correct.” It was because by their own choice these impenitent Pharisees and their followers had refused to see and hear, that, as a punishment for this refusal, they are now addressed in parables, “that [or in order that] seeing, they may not see; and hearing, they may not understand. They must “endure the blame of their own blindness and hardness” (Calvin on this passage). God had given these people a wonderful opportunity; but they had refused to avail themselves of it. Result: it is God’s sovereign will to remove what man is unwilling to improve, to darken the heart that refuses to hearken. He hardens those that have hardened themselves. If God even surrenders to the lusts of their hearts the unenlightened heathen when they hold back the truth in unrighteousness (Rom. 1:18, 26), will he not punish more severely the impenitents before whom the Light of the world is constantly confirming the truthfulness of his message? And if he blesses those who accept the mysterious, will he not curse those who reject the obvious? It is evident, therefore, that Matt. 13:13 is in harmony with Mark 4:12 and Luke 8:10; in fact, the “because” of the former helps to explain the “that” or “in order that” of the latter. When, of their own accord and after repeated threats and promises, people reject the Lord and spurn his messages, then he hardens them, in order that those who were not willing to repent will not be able to repent and be forgiven.

For Practical Lessons and Greek Words, etc., see pp. 431–435.

8:11–15 Explanation of the Parable of The Sower

Cf. Matt. 13:18–23; Mark 4:13–20

11 “Now this is the (meaning of the) parable:

“The seed is the word³⁰² of God. 12 Those along the path are the ones who heard it; then the devil comes and snatches away the word from their hearts, that they may not believe and be saved.

13 “Those on rock are the ones who when they hear the word receive it with joy, but they have no root. For a while they believe, but in time of trial³⁰³ they fall away.

14 “As for that which fell among the thorns, those are the ones who have heard, but they are being progressively choked by the cares, riches, and pleasures of life. So they never mature.

15 “But as for that in good soil, those are the ones who, having heard the word with an honest and good heart, cling to it and by persevering produce a crop.”

11. Now this is the (meaning of the) parable. Jesus now gives a more specific answer to the question asked by his followers (see verse 9). He says, The seed is the word of God. It is the message coming from God, in the present instance clearly by the mouth of Jesus. This also answers the question with respect to the identity of the sower. That sower is, of course, the Speaker, namely, Jesus. See also Matt. 13:37, “The one who sows the good seed is the Son of man,” and anyone who truly represents him, any genuine Christian witness-bearer. See Luke 10:16.

What is meant by the soil? Clearly man’s heart. This is definitely implied in verse 12, “… from their hearts.” Cf. Matt. 13:19a.

In each of the four instances recorded in the parable the “ground” or “soil,” that is, the “heart,” hence the person, is different. One might speak of the unresponsive heart (Luke 8:12), the impulsive heart (verse 13), the preoccupied heart (verse 14), and the good, responsive, or well-prepared heart (verse 15). The “heart” indicates the “person” or “hearer” as he is in his inner being. The following is therefore correct: “What, then, is the lesson? The Savior has given us the answer in his own interpretation of the story. The seed is the word of God, or the word of the kingdom; and the soil is human hearts: so that, reduced to a general law, the teaching of the parable is, that the result of the hearing of the gospel always and everywhere depends on the condition of heart of those to whom it is addressed. The character of the hearer determines the effect of the word upon him.”³⁰⁴

Unresponsive Hearts

Jesus continues: 12. Those along the path are the ones who heard it; then the devil comes and snatches away the word from their hearts, that they may not believe and be saved.

Meaning: the people that are represented by seed sown along the path (see verse 5) are the kind that allow the devil, the great adversary, to snatch away the message that has been sown in them. By no means does Jesus excuse these people, as if only the devil and not they themselves were responsible for what happened to the divine message that had been spoken to them. Verse 12 does not cancel verse 8b or verse 18a! But here in verse 12 these frivolous hearers are being told that in treating the word of God so lightly they are co-operating with the prince of evil, whose purpose is to prevent them from believing and being saved!

These people do nothing with the message. They do not use it to good advantage. “Immediately” after they have heard it, any favorable effect it might have had on them is annihilated. What accounts for their negative reaction? Perhaps it is ill will toward the messenger. Or perhaps hostility with respect to this particular message. Or they do not wish to be inconvenienced (Acts 24:25). The spirit of indifference may have crept into them, perhaps little by little until it was total, their hearts having become as hard as the path on which the seed of the parable was scattered.

The Lord, addressing Ezekiel, gave this description of the prophet’s audience: “You are to them like a lovely song, sung with a beautiful voice, and played well on an instrument; for they hear your words, but refuse to practice them” (Ezek. 33:32). Cf. Luke 6:49. The following lines may also be appropriate in this connection:

And I always came to his church before my Sally were dead,

And I heard him a bumming away like a buzzard clock over my head;

And I never knew what he meant, but I thought he had something to say,

And I thought he said what he ought to have said, and I went away.

Impulsive Hearts

13. Those on rock are the ones who when they hear the word receive it with joy, but they have no root. For a while they believe, but in time of trial they fall away.

These are the emotional people. Now it is a good thing to be emotional. Did not the penitent woman described in 7:37–50 weep because of sorrow for her sins, and probably also because of gratitude for the salvation she had found in Christ? Did not Paul shed tears on more than one occasion? See Acts 20:19, 31; Phil. 3:18, and the section on “Paul’s Deeply Emotional Nature,” N.T.C. on Philippians, p. 181. See also Acts 20:37. Did not Jesus himself weep at the grave of Lazarus (John 11:35)? However, the trouble with the people symbolized by seed that fell on rock is that their emotions are superficial, not based on deep-seated convictions. These people “have no root.”

They are impulsive. After the sermon—especially, perhaps, when it is delivered by a visiting pastor—they rush (note the word immediately in Matt. 13:20; Mark 4:16) toward the preacher to tell him how his message gripped them. They are “overwhelmed,” moved to tears. In fact, they may even faint. The orator would do well, however, not to congratulate himself too readily. “She performs that little trick every once in a while; then goes back to her old sinful ways,” was the way the conduct of a certain individual was described by those who knew her well.

In any given case, how does one know whether marked emotional behavior is the evidence of genuine faith? The answer is, “It is, if it can endure testing.” See James 1:12. The people described in Luke 8:13 cannot. In time of trial they fall away. Of course, such people never really belonged to Christ’s flock. I John 2:19 describes their situation exactly, “They left us, but they never really belonged to us; for if they had belonged to us, they would have stayed with us.” See also John 10:27, 28; Phil. 1:6.

Preoccupied Hearts

14. As for that which fell among the thorns, those are the ones who have heard, but they are being progressively choked by the cares, riches, and pleasures of life. So they never mature.

This parable is truly striking. Each group of people differs from the one described before. Those belonging to the first category, represented by the seed that fell along the path, never respond in any way to the preaching of the word. They are and remain callous, insensitive. Those of the second group respond immediately and enthusiastically … and as quickly drop out. Those belonging to Class No. 3 also perish, but more gradually.

At the outset these individuals show some interest in the message of the kingdom. We think of Herod Antipas who actually “used to enjoy listening to John the Baptist and was greatly perplexed” (perhaps the best reading; another reading is “… and did many things”). However, his entanglements spelled his ruin. That characterizes the group: extraneous matters soon begin to crowd out whatever good plans or intentions these people may have had. See Mark 6:20.

As his message is summarized by Luke in verse 14 Jesus warns especially against three dangers:

First, the cares or worries of life. We speak of “corroding cares,” that is, worries that eat away one’s soul little by little. Worry not only breaks down resistance to disease and therefore shortens life, but also prevents one from concentrating on the blessings God is constantly providing. Jesus said many fine things on this subject (Luke 12:4–12, 22–34; cf. Matt. 6:25–34; 10:19, 20, 28–31).

The second danger to the development of spiritual life—one might say “the second thorn”—is riches, the craving for wealth and/or the inordinate yearning to cling to it, come what may. A good example is that of “the rich young ruler” (Luke 18:18–24). See also the unforgettable parables of that notorious character, The Rich Fool (Luke 12:13–21), and of The Show-off and The Beggar, i.e., The Rich Man and Lazarus (16:19–31).

Thirdly, there are the pleasures of life. These, too, if a person does not watch out, may become soul-ruining entanglements. They are of two kinds: (a) those that are wrong in themselves: drunkenness, drug addiction, gambling, sexual vice, etc.; (b) those that are wrong when a person over-indulges in them: games, sports, entertainments, etc.

Like a proliferating cancer gradually killing the body, or a destructive parasite little by little destroying its host, so also these “thorns” slowly but surely choke the souls of those people who extend a welcome to them. Such individuals never mature. They never produce fruit “for everlasting life” (John 4:36). “Demas has deserted me, because he fell in love with the present world” (II Tim. 4:10; cf. I John 2:16).

Nevertheless, not all the sowing had been in vain (Isa. 55:11):

Responsive Hearts

15. But as for that in good soil, those are the ones who, having heard the word with an honest and good heart, cling to it and by persevering produce a crop.

These people receive the message with an open, unprejudiced mind, as did the Bereans described in Acts 17:10–12. Their prayer is that of Ps. 119:18, “Open thou my eyes, that I may contemplate the wonders of thy law.”

Moreover, they keep clinging to it. How do they do that? Of course, by giving away this precious message, proclaiming it everywhere, and this not only by means of their words but also, and most of all, by consecrated lives.

Finally, by means of their perseverance these people produce a crop; for example, love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control (Gal. 5:22, 23), unto their own inner joy, the conversion of souls, and God’s glory.

The real lesson of the parable is not grasped unless its clear implication is understood. On the basis of 8:8, 18 (cf. Matt. 13:9; Mark 4:9), that lesson is, “Examine yourself to discover to which group you belong. If you belong to any one of the first three groups, be converted! Not, of course, by power residing in yourself but by God’s sovereign grace! Even if you should belong to the fourth group, ask yourself the question, ‘Am I sufficiently fruitful?’ ” The parable is therefore really An Exhortation to Self-examination, leading either to Basic Conversion or else to further Sanctification.

For Practical Lessons and Greek Words, etc., see pp. 431–435.

8:16–18 Various Sayings of Jesus

Cf. Mark 4:21–25

Also

For verse 16 cf. Matt. 5:15; Luke 11:33.

For verse 17 cf. Matt. 10:26; Luke 12:2.

For verse 18a cf. Matt. 11:15; 13:9, 43; Mark 4:9; Luke 14:35;

and see above: the explanation of Luke 8:8b.

For verse 18b cf. Matt. 13:12; 25:29; Luke 19:26.

16 “No one lights a lamp and covers it with a vessel or puts it under a bed. On the contrary, he puts it on a lampstand in order that those who enter may see the light. 17 For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known and brought to light. 18 Take care, therefore, how you listen. For whoever has, to him (more) will be given, but whoever does not have, even what he thinks he has will be taken away from him.”

Though the connection between the parable of The Sower (8:4–8, 11–15) and the present little paragraph, containing other sayings of Jesus, is not clear, it may have been as follows:

Soil must be productive; that is, hearts must be fertile. Now fertile hearts resemble shining lamps, witness-bearing, hence fruit-bearing. Cf. Matt. 5:16. The “word” or “message” of God is symbolized by a seed that is sown (Luke 8:11). It is also called a lamp (Ps. 119:105). It was that “seed” and that “lamp” which the rabbis were hiding under an elaborate load of human traditions and hypocritical actions. That seed must reveal its power once more. The lamp must shine forth again in all the pristine purity of its light, in order to be a blessing to men. So Jesus says:

16. No one lights a lamp and covers it with a vessel or puts it under a bed. On the contrary, he puts it on a lampstand in order that those who enter may see the light.

The bed, to which reference is made here, was a kind of mattress which, when not in use, was rolled up. No one, says Jesus, would think of first lighting a lamp and then covering it up with this or that vessel or placing it under a rolled-up mattress. A lit lamp belongs on the lampstand. Then only will it serve its purpose for those who enter the house.

As to the “lamp,” it was often a terra cotta saucer-shaped object with a handle on one end; on the other end there was a nozzle-shaped extension with a hole for a wick. In the lamp’s upper surface there were two holes, one for adding oil, the other for air. The “lampstand” was generally a very simple object. It might be a shelf extending from the pillar in the center of the room, or a single stone projecting inward from the wall, or even a piece of metal conspicuously placed and used for the same purpose.

The point is, of course, that believers, too, must let their light shine. Cf. Matt. 5:14–16; Phil. 2:15. They must permit the word of God to be in full control of their lives. It is God’s intention that the mystery given to his children be disclosed. It is hidden only from those who continue to harden themselves against its appeal. Thus, while the teaching of 8:10b is not retracted, the emphasis is now on that which must happen first of all: the seed must be sown; the lamp must shine; the mystery must be disclosed, not concealed.

But whether revealed or concealed, whatever is done with it will not go unnoticed: 17. For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known and brought to light. Men may try to cover up things, but they will be unsuccessful, for God brings everything out into the open. One day whatever is now concealed will be revealed. See Eccles. 11:9; 12:14; Matt. 10:26; 12:36; 16:27; Mark 4:22; Luke 12:2; Rom. 2:6, 16; I Cor. 4:5; Col. 3:3, 4; Rev. 2:23; 20:12, 13. Men may think that they can get away with their evil thoughts, plans, words, and actions. God, however, will expose all this. It is therefore not surprising that, as reported by Luke, Jesus continues: 18. Take care, therefore, how you listen.

With respect to men’s responsibility in the matter of hearing or listening, three things are stressed in the Gospels:

a. That they should hear (Luke 8:8b), the emphasis being on hearing over against refusing to hear;

b. What they should hear (Mark 4:24), over against what not to hear; and

c. How they should hear (the present passage, Luke 8:18), attentively, judiciously, over against how not to hear.

As to “Take care,” “Take heed,” or “Be on your guard,” see also Luke 21:8.

Continued: For whoever has, to him (more) will be given, but whoever does not have, even what he thinks he has will be taken away from him.

In line with the preceding context (see especially verse 15), the meaning must be: whoever with due attention and a yearning for salvation listens to the message and by means of the exercise of faith obeys it, yielding fruit, will receive the blessings of salvation in an ever-increasing measure.

In matters spiritual, standing still is impossible. A person either gains or loses; he either advances or declines. Whoever has, to him will be given. The disciples (exception Judas Iscariot) had “accepted Jesus.” With reference to them he was later on going to say to the Father, “They have kept thy word” (John 17:6) and “They are not of the world” (17:16). To be sure, this faith was accompanied by many a weakness, error, and flaw. But the beginning had been made. Therefore, according to heaven’s rule, further progress was assured: an advance in knowledge, love, holiness, joy, etc., in all the blessings of the kingdom of heaven, for salvation is an ever deepening stream (Ezek. 47:1–5). Every blessing is a guarantee of further blessings to come (John 1:16). “He shall have abundantly.” The theory according to which Jesus (or Luke) was referring only to an increase of knowledge or even insight is improbable. Such discernment is, to be sure, included, but there is nothing in the context that would limit so rigidly the blessing here promised.

On the other hand, whoever does not have, from him shall be taken away even that semblance of knowledge, that superficial acquaintance with matters spiritual, which he once had or thought he had. Is there not an analogy of this in the realm of knowledge on a level below the strictly spiritual? Is it not true that the person who has learned enough music to play a few simple melodies, but not really enough to be able to say, “I have mastered this or that instrument,” and then stops practicing altogether, will soon discover that the little skill which he had at one time has vanished? The man who refuses to make proper use of his one talent loses even that (Matt. 25:24–30).³⁰⁵

Practical Lessons Derived from Luke 8:4–18

Verses 4–8, 11–15

“Some (seed) fell by the side of the path…. Some on rock…. Some in the midst of thorns … some into good soil.” Let the preacher be encouraged by the fact that at least some of the seed (the message) falls into good soil (well-prepared hearts).

Verse 10

“To you it has been granted to know the mystery of the kingdom of God.” By no means has this mystery been revealed to all. That it was made known to us was pure grace. Hence, all the more we should, with gratitude to God, share what we have freely received. “Woe to me if I do not preach the gospel” (I Cor. 9:16).

Verse 16

“No one lights a lamp and covers it with a vessel or puts it under a bed,” etc. Lighting a lamp and then deliberately covering it up is ridiculous. Becoming “enlightened” (Heb. 6:4) and then concealing this Light from others is ruinous.

Verse 18

“Take care, therefore, how you listen.”

Some people listen hardly at all (Isa. 40:21).

Some listen merely to be entertained (Ezek. 33:31, 32).

Some listen in order to find fault (Mark 12:13; Luke 11:54).

Some listen in order to obtain true wisdom and to put it to good use (Acts 17:10, 11).

Notes on Greek Words, Phrases, and Constructions in 8:4–18

Verse 4

Does this verse present (a) two co-ordinate genitive absolutes: “Now a large throng gathering,” and “people from town after town resorting to him [i.e., to Jesus]”? Or (b) should the translation be, “Now when a large throng was gathering, namely, of those who …”? Either is possible. If (a) is correct, then the “large throng” could be folks from nearby Capernaum, and the “people from town after town,” those from the surrounding places. If (b) is chosen, we are simply being told that the crowd was large because many a town contributed its quota of individuals. For συνίοντος see the note on 9:18 on page 509.

Verse 5

Note the following four words, all based on the same stem:

σπείρων, sower; τοῦ σπεῖραι, articular aor. act. infinitive of purpose; τὸν σπόρον, cognate accusative (seed); and ἐν τῷ σπείρειν, articular pres. infinitive active, where we would probably expect a participle. But such an infinitive is not unusual, especially by reason of Hebrew or Aramaic influence. The basic verb is σπείρω.

Note also that ὃ μὲν (verse 5) is followed by καὶ ἕτερον in verses 6, 7, and 8. Some insist that ἕτερον, being neuter, cannot refer to σπόρος, which is masc. The question might well be asked, “To what then does it refer?” To an implied “portion” (μέρος, τό) perhaps? But even then, it would be a portion of the seed the sower was scattering. But the concord between words and their antecedents was not nearly as rigid as it is sometimes represented to have been. See N.T.C. on Ephesians, p. 123, footnote 61. The translation “some … some,” etc.—L.N.T. (A. and G.), p. 315—is correct.

Verse 6

τὴν πέτραν should probably be interpreted generically; hence, not “the rock,” but “rock.”

φυέν, nom. s. neut. 2nd aor. pass. participle (ingressive) of φύω, to grow, germinate, spring up. Cf. physical.

ἐξηράνθη, third per. s. aor. indicat. pass. of ξηραίνω, to dry up, wither. Cf. xerox, a duplicating machine operating by means of a dry electric process.

ἰκμάδα, acc. s. of ἰκμάς, moisture.

Verse 7

συμφυεῖσαι, nom. pl. fem. aor. pass. participle (intransitive) of συμφύω, in the pass.: to grow up with. This is a compound of φύω (verse 6).

ἀπέπνιξαν, third per. pl. aor. (effective) act. of ἀποπνίγω*, to choke off. See also verse 33. Cf. pneumonia. See related form in verse 14.

Verse 8

ἐφώνει, third per. s. imperf. indicat. act. of φωνέω, to call, call out, cry out. Cf. telephone, symphony.

Verse 9

εἴη, third per. s. pres. optat. in an indirect question after a verb in the past (here imperf. indicat. act.) tense. In direct discourse the verb would have been ἐστιν.

Verse 10

δέδοται, third per. s. perf. indicat. pass. of δίδωμι, to give.

γνῶναι, aor. act. infinitive of γινώσκω. This verb refers to a knowledge by recognition, observation, or experience, as distinguished from οἶδα, which indicates a knowledge by intuition, reflection or insight.

ἵνα, that, or in order that. In the present case it expresses purpose. What follows ἵνα is clearly a quotation from Isa. 6:9, 10, which expresses purpose, as the context there plainly indicates; note: “lest they see with their eyes, and hear with their ears,” etc., meaning, “in order that they may not see with their eyes,” etc. The very fact that Jesus connects parabolic teaching with the citation from Isa. 6:9 ff. shows that he considers the arcane parables to be indeed a judgment on deliberate unbelief, stubborn hardness of heart.

Accordingly, assigning a weakened sense to ἵνα as here used—see, for example, H. Schürmann, Das Lukasevangelium (Herders Theologischer Kommentar zum Neuen Testament), Freiburg, etc., 1969, Vol. I, pp. 460, 461—is questionable. A. T. Robertson, in his Translation, pp. 52, 176, ascribes the consecutive sense to ἵνα as used here. But cf. his Word Pictures, Vol. II, pp. 112, 113.

Favoring the telic or purposive sense (that, in the sense of in order that) are also the following, among others: John Calvin, Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke, Grand Rapids, 1949 ff., Vol. II, p. 129; S. Greijdanus, Korte Verklaring, pp. 202, 203; A. Plummer, op. cit., p. 220; R. C. H. Lenski, op. cit., pp. 282, 283; C. R. Erdman, An Exposition of the Gospel of Luke, Philadelphia, 1929, p. 83; F. Godet, op. cit., Vol. I, pp. 370, 371; N. Geldenhuys, op. cit., p. 243; and E. E. Ellis, op. cit., p. 128. See also on ἵνα, L.N.T. (A. and G.), p. 378.

Others, though accepting the theory that ἵνα, both here and in Mark 4:12, expresses purpose, are convinced that Jesus himself could never have taught this, and that the “error” (as they see it) must be ascribed to whoever was responsible for these Gospels in the form in which they have been transmitted to us. See, for example, S. M. Gilmour, op. cit., pp. 148, 149. Cf. W. Manson, op. cit., p. 90; and J. De Zwaan, Het Evangelie van Lucas, Tekst en Uitleg, Groningen, Den Haag, 1917, p. 84. But there is no reason whatever to doubt the genuine character of these words as ascribed to Jesus. They are in complete harmony with the Isaiah passage. For the rest, see the explanation in this commentary.

Verse 12

ἵνα μὴ … σωθῶσιν, telic again, “… that they may not (believe and) be saved.” The verb is third per. pl. aor. subjunct. pass. of σώζω, to save.

Verse 13

ἀφίστανται, third per. pl. pres. middle of ἀφίστημι. Cf. apostasy, apostatize.

Verse 14

Note τὸ δὲ … πεσόν, οὗτοι εἰσιν: that which fell … these are. Not strictly grammatical? What matters is that the sense is clear: that which fell among the thorns represents those who, etc.

μέριμνα, that which divides (cf. μερίζω, to divide; μέρος, piece) the mind; that which makes one “go to pieces,” care, worry. Hence ὑπὸ μεριμνῶν means “by the cares.”

πλοῦτος, wealth, riches. Cf. plutocrat.

ἡδονή, pleasure. Cf. hedonist.

συμπνίγονται, third per. pl. pres. indicat. pass. of συμπνίγω. See also verse 42 and cf. Matt. 13:22; Mark 4:7, 19, to crowd together, press upon; by an easy transition the word develops (in the passive) into to choke.

For the construction of πορευόμενοι συμπνίγονται see the article by S. Zedda, “Poreuomenoi sympnigontai (Lc. 8, 14),” Eunt Dec. 27 (1–2, 1974), pp. 92–108. Zedda argues convincingly that πορευόμενος is a descriptive participle, marking the transition from one action to another. In the LXX (by which Luke was influenced) such a construction indicates continuity and progression. Here the thought conveyed is that the seed that fell among the thorns represents those people who are being progressively choked by the cares, riches, and pleasures of life, until at last they are completely suffocated and perish.

τελεσφοροῦσιν, third per. pl. pres. indicat. act. of τελεσφορέω*, lit. to bring to maturity; here: to mature. Cf. τέλος, end, goal.

Verse 15

κατέχουσιν (= κατά and ἔχω), to hold down, hold fast, cling to. Cf. Rom. 1:18.

Verse 16

λύχνος, lamp; λυχνία, lampstand. Cf. light, luminous.

ἅψας, aor. participle of ἅπτω; in act., to light, kindle; in middle, to touch, take hold of, cling to. See on 7:14.

Verse 17

κρυπτός, hidden, concealed. Cf. cryptic.

ἀπόκρυφος, hidden away. Cf. apocryphal books. Those were the ones that were hidden away from—i.e., were not to be read to—the assembled congregation, because they were not considered authentic but spurious.

Note the emphatic negative οὐ μὴ preceding the third per. s. aor. subjunct. pass. (γνωσθῇ); i.e., everything will most certainly be made known.

Verse 18

ἀρθήσεται, third per. s. fut. indicat. pass. of αἴρω, to take up, pick up, lift up, take (snatch or sweep) away, take along, remove, destroy; here in passive: will be taken away. In John 10:24 (with τὴν ψυχήν ἡμῶν) the meaning is to keep (us) in suspense.

8:19–21 The Mother and The Brothers of Jesus

Cf. Matt. 12:46–50; Mark 3:31–35

19 And Jesus’ mother and his brothers came to (see) him, but they could not get near him because of the crowd. 20 And it was told him, “Your mother and your brothers are standing outside, wishing to see you.” 21 But he answered them, “Mother to me and brothers to me are those who are listening to the word of God and are putting it into practice.”³⁰⁶

Matthew and Mark place this incident before the parable of The Sower. Luke, without in any way indicating when it occurred, places it here, perhaps because it embodies a concrete illustration of that parable and its appended sayings. Note:

“But as for that in good soil, those are the ones who, having heard the word with an honest and good heart, cling to it and by persevering produce a crop” (Luke 8:15).

“Take care, therefore, how you listen” (8:18).

And now 8:21: “Mother to me and brothers to me are those who are listening to the word of God and are putting it into practice.”

All these passages emphasize the fact that those, those alone, belong to Christ’s true family, who not only hear the message but also live in accordance with it.

As happens so often, Luke here again abbreviates. Comparing his account with Mark’s we notice that Luke omits any reference (a) to the person who was sent to Jesus to call him, (b) to the question Jesus asked (“Who is my mother and who are my brothers?”), and (c) to the fact that Jesus looked around at those who were sitting in a circle about him. Also, Matthew’s item about Jesus stretching out his hand over his disciples (12:49) is not found in the Third Gospel.

19. And Jesus’ mother and his brothers came to (see) him, but they could not get near him because of the crowd.

Just why the mother and the brothers of Jesus were trying to contact him has not been revealed. It is probable, however, that Mark 3:21, 22 sheds some light on this question. If so, then the most charitable and probably also the most natural explanation would be that disturbing remarks about Jesus—for example, that his opponents regarded him as being demon-possessed and that even his friends thought he was out of his mind—had induced Mary and Jesus’ brothers, out of natural affection and concern, to try to remove him from the public eye and to provide for him a haven of rest and refreshment.

As to the identity of these “brothers,” the evidence favors the position that Jesus and these men had issued from the same womb. For arguments in favor of this view see above: the explanation of 2:7.

In their attempt to reach Jesus these people encounter a difficulty: the huge crowd (cf. 8:4) makes direct access to him impossible.

20. And it was told him, Your mother and your brothers are standing outside, wishing to see you.

Mark 3:32 supplies the details which Luke omits. One can almost see and hear how the message is being passed from Jesus’ mother and brothers to the special messenger, from him to the people sitting closest to the Master, and from them to Jesus himself. In a very natural and thoroughly human way Jesus has now received the information that his mother and brothers are looking for him and wish him to come out to them.

21. But he answered them, Mother to me and brothers to me are those who are listening to the word of God and are putting it into practice.

What Jesus means is that spiritual ties supersede physical ties. Not as if physical ties are unimportant. On the contrary, the relation between Jesus and his earthly mother was a close one, so close that even when he was suffering the agonies of hell on the cross he thought of and tenderly provided for her (John 19:25–27). In fact, subsequently both the mother and the brothers came to believe in him as their Savior (Acts 1:14). But what the Master so strikingly teaches at this time is that the will of his heavenly Father must be obeyed. The Son of man must do the work which the Father gave him to do (John 17:4). Interference cannot be tolerated.

Therefore, those who not only listen to the word of God but also actually obey it are to be considered Christ’s mother and brothers. All who have taken to heart the messages of Jesus, and have translated them into lives rich in fruits to God’s glory, belong to the spiritual family, a family far more important than any merely physical family could ever hope to be.³⁰⁷

Practical Lesson Derived from Luke 8:19–21

Verse 21

“Mother to me and brothers to me are those who are listening to the word of God and are putting it into practice.”

Loyalty to one’s spiritual family—see N.T.C. on Eph. 3:15—should transcend all other loyalties (cf. Luke 9:59–61; 14:26). Observing this rule is also the best service we can render to our earthly family.

The great importance which Jesus attached to listening to the word or message of God is also clear from this passage. Even more: the necessity of putting into practice what is heard.

Notes on Greek Words, Phrases, and Constructions in 8:19–21

Verse 19

παρεγένετο, third per. s. 2nd aor. indicat. of παραγίνομαι. It is sing. because of the closest noun in the compound subject. The plural of this verb is implied in connection with “and his brothers.” See also the note on 7:4 on page 380.

συντυχεῖν, 2nd aor. infinitive of συντυγχάνω (= σύν plus τυγχάνω, to meet with), to get near, approach.

Verse 20

ἀπηγγέλη, third per. s. 2nd aor. indicat. pass. of ἀπαγγέλλω, to announce, declare, proclaim, tell (back); here in pass.: it was told (him). See also the note on 8:36 on page 453.

ἑστήκασιν, third per. pl. 2nd perf. indicat. of ἵστημι, they have taken their stand; hence, are (still) standing.

Verse 21

Though οὗτοι is the subject, note emphatic position of the predicate, which can be reflected in the translation.

8:22–25 A Tempest Stilled

Cf. Matt. 8:23–27; Mark 4:35–41

22 Now it came about on one of those days that Jesus³⁰⁸ got into a boat with his disciples; and he said to them, “Let us cross over to the other side of the lake.” So they set out. 23 Now as they were sailing he fell asleep. Then a furious squall³⁰⁹ descended upon the lake, and they began to be swamped and to be in danger.

24 So they came to him and woke him up, saying, “Master, Master, we’re perishing!” He got up and rebuked the wind and the surge of the water. They subsided and there was a calm.

25 Then he said to them, “Where (is) your faith?” Awestruck and filled with amazement they asked one another, “Who then is this, that he commands even the winds and the water, and they obey him?”

A. Departure by boat to the lake’s eastern shore

22. Now it came about on one of those days that Jesus got into a boat with his disciples; and he said to them, Let us cross over to the other side of the lake. —So they set out.

Mark 4:35 makes clear that this incident occurred during the evening of the day when Jesus addressed the multitudes by means of parables, including the one of The Sower. Luke, on the other hand, by writing, “on one of those days,” shows that he is not interested in the exact time when this event took place. If he had been, he probably would not have placed this account right after the one concerning “the mother and the brothers of Jesus.” See Matt. 12:46–50; Mark 3:31–35. In both of these places that story precedes the report concerning the kingdom parables (Matt. 13; Mark 4). All Luke is interested in is to show how Jesus revealed himself, his power and his love, during a violent storm.

For the relation between Luke’s account and the somewhat more detailed coverage of this event in Matthew and Mark see N.T.C. on Matthew, pp. 409–413; and on Mark, p. 175.

It had been a very busy day for Jesus. From a boat offshore he had been speaking, probably somewhat at length. Afterward “at home” (or: in a house) he had been giving private instruction to his disciples. It is not surprising that when evening arrived he was tired and exhausted.

So back to the shore he went, and said to the disciples, “Let us cross over to the other side of the lake” (Luke calls this body of water a “lake,” the others call it a “sea”). Since Jesus was not only thoroughly divine but also thoroughly human, he was in need of rest. He needed to get away from all those people: not only did they crowd the shore; they even surrounded him in boats, as Mark 4:36 shows.

Though Mark states that the disciples took Jesus along with them in the boat, it was he who took the initiative by issuing the order, “Let us cross over.…” But they were the boatsmen, the navigators. So “up” the sea they went.

We must not forget that divine guidance was operative here, as always: Jesus must be on these waters in order, by means of an astounding miracle, to strengthen the faith of his disciples. He must land on the eastern shore because there a demon-possessed man needs him (8:26–39). To what extent Jesus, according to his human nature, was aware of these matters is not revealed.

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