B. A furious tempest

B. A furious tempest

23. Now as they were sailing he fell asleep. Do not these words create the impression that the Master fell asleep as soon as (or almost as soon as) the boat had left the shore? Soon he was sound asleep, showing how very tired he must have been; also showing that his trust in the heavenly Father—his own Father—was unfaltering.

Then a furious squall descended upon the lake, and they began to be swamped and to be in danger.

To describe this violent atmospheric disturbance Mark and Luke speak of a lailaps, that is a whirlwind (cf. Job 38:1; Jonah 1:4) or storm that breaks forth in furious gusts, a fearful squall or series of squalls. Matthew calls it “a great shaking” or “sea-quake.” It must have been a very violent upheaval, a howling tempest. Suddenly this lailaps came down upon the lake.

What caused this storm? The opinion has been expressed that Satan had a hand in it.³¹⁰ In support of this theory the following arguments have been presented:

1. Job 1:12, 19 suggests that it was Satan who caused a great wind to come up from the desert.

2. In the present account it is made clear that in the region toward which the group was sailing there were many demons (see verse 30).

3. Verse 24 states that Jesus “rebuked” the wind, etc. Cf. Mark 4:39, “Be muzzled.” These expressions imply that he was addressing an animate object.

However, this line of argumentation is rather weak, because:

1. According to Job 28:25 it is God, not Satan, who is in control of the winds. See also Ps. 48:7; 78:26; 104:3; 107:25; 135:7; 147:18; 148:8; Isa. 11:15; Jer. 10:13; Amos 4:13; Jonah 1:4; 4:8.

2. That these demons had anything to do with bringing on the storm is not stated.

3. See on verse 24.

Far more reasonable, therefore, is the theory according to which it was God who made use of physical forces he had himself brought into being, employing them for the realization of his own purpose. The so-called “laws of nature” are, after all, his laws. In this connection note the following:

The sea of Galilee is located in the north of the valley of the Jordan. It is about thirteen miles in length and seven and one-half miles in width. It lies approximately six hundred eighty feet below the level of the Mediterranean. Its bed is a depression surrounded by hills, especially on the east side with its precipitous cliffs. When cool currents rush down from Mt. Hermon (9,200 feet) or from elsewhere and through narrow passages between the steep hills collide with the heated air above the lake basin, this downrush is impetuous. The violent winds whip the water into a fury, causing high waves that splash over bow, side rails, etc., of any vessel that happens to be plying the water surface. In the present instance the fishing craft, swamped by towering billows, was becoming water-logged, the toy of the raging elements. When Luke says, “They began to be swamped,” he means “Their boat did.” From a human point of view the little group was certainly in great danger.

C. A frantic outcry

24. So they came to him and woke him up, saying, Master, Master, we’re perishing!

The disciples were thoroughly frightened. This shows that the present storm must have been something out of the ordinary. After all, these veteran fishermen were used to this “lake” and its erratic behavior. They must have encountered many a storm. But this one was different. Probably never before had they experienced anything like it. Humanly speaking, the peril to which they were now exposed was formidable, the danger increasingly grave. So, in their state of alarm they woke up the still sleeping Master. It was to him they went for help. So far so good. Did not John the Baptist, when seized with doubt, also turn to Jesus for a solution?

On the other hand, in what spirit did the disciples approach the now awakened Savior? To be sure, with an earnest plea, an urgent entreaty, as Matt. 8:25 shows (”Lord, save us”), but alas, also with words of reproach, as Mark 4:38 indicates (“Master, don’t you care that we’re perishing?”).

Luke omits both the plea and the implied rebuke. On the other hand, this evangelist, under the inspiration of the Holy Spirit, makes his own contribution. By doubling the word of address—hence, “Master, Master, we’re perishing”—he in his own way gives expression to the frantic terror that had taken hold of these men.

Besides, before we begin to shout “Gospel discrepancy” we should bear in mind that in a situation of terrified distress one disciple would cry one thing, another something else.

D. An astounding miracle

He got up and rebuked the wind and the surge of the water. They subsided and there was a calm.

According to Matthew 8:26 Jesus stood up and “rebuked the winds and the sea.” According to Mark 4:39 he “rebuked the wind, and said to the sea, Hush! Be still.” Luke, too, uses the same verb rebuked. There are those who say that this verb implies an animate object. They maintain that this inference is strengthened by Mark 4:39, which is then translated, “Peace! Be muzzled!” But, to begin with the latter, a word does not always retain its basic or primary connotation. “Hush! [or Peace!] Be still!” is the more usual and better rendering of Mark 4:39.

As to the expression, He rebuked, it should be borne in mind that Luke does not say, “Jesus rebuked the devil,” or “the demons,” or “the evil spirits that were in the wind.” He simply says, “He rebuked the wind and the surge [or raging] of the water.” It would seem, therefore, that this is simply a figurative or poetic manner of speaking (cf. Ps. 19:5; 98:8; 106:9; Isa. 55:12; etc.). So also in Luke 4:39, where we are told that Jesus “rebuked” the fever by which Peter’s mother-in-law was being afflicted. The really important fact conveyed by the expression He rebuked is that in a very effective manner Jesus asserted his authority over the elements of nature, so that their fury subsided and all became calm.

What is very striking is that not only the winds immediately quiet down, but so do even the waves. Generally, as is well known, after the winds have perceptibly diminished, the billows will continue to roll for a while, surging and subsiding as if unwilling to follow the example of the now subdued air currents above them. But in this instance winds and waves synchronize in the sublime symphony of a solemn silence. Something comparable to an evening stillness of the starry heavens settles upon the waters. Suddenly the surface of the lake had become smooth as a mirror.

E. A loving admonition

25. Then he said to them, Where (is) your faith?

As Matthew pictures it (8:25, 26), when Jesus was awakened from his sleep he did not immediately still the storm. On the contrary, while the tempest was still raging and the boat being tossed to and fro by the billows, the Master with perfect serenity and self-composure addressed his terrified disciples as follows, “Why are you frightened, O men of little faith?”

On the other hand, Luke, in the passage before us, makes it clear that not only before but also after the miracle the disciples were afraid and needed to be strengthened in their faith. They had been frightened by the storm. Now they were filled with fear because of the presence of One who had so suddenly, completely, and dramatically stilled the storm. For similar instances of awe induced by the consciousness of being in the presence of Majesty see Isa. 6:5; Ezek. 1:28; Luke 5:8; Rev. 1:17. Cf. Judg. 13:20, 22.

So Jesus asks them, “Where (is) your faith?” As if to say, has not the stilling of the storm and the soothing of the waves taught you that this Master of yours is not only very powerful but also very loving? Therefore, should not your response be that of childlike trust?

It is also possible that by asking, “Where is your faith?” Jesus is referring both to their recent and their present fear. If so, his question would mean, “With me as your Lord and Protector, why were you so afraid of the storm, and why are you even now so afraid because I stilled it? Where is your childlike trust?”

F. A profound effect

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?

Note both the awe and the amazement, the fear and the astonishment, of the disciples. As we would express it today, “They just couldn’t get over it.” Filled with deep reverence were they. They began to realize: Jesus is even greater than we had previously imagined. He exercises control not only over audiences (4:32), sicknesses (6:19), demons (4:35, 36), and death (7:11–17; cf. 7:22), but even over the elements of nature, the winds and the water.

Much that is wrong on earth can be corrected. There are mothers who dry tears, repairmen who fix machines, surgeons who remove diseased tissues, counselors who solve family problems, etc. But it takes deity to change the weather. It is Jesus who commands the elements of the weather, with the result that even the winds and the water obey him!

To be sure, in answer to prayer Elijah, in a sense, had caused a drought and afterward had brought down the rain (James 5:17, 18). But here was One who, in his own right and by the exercise of his own power and authority, had brought about a sudden and radical change in the weather. Who, then, is this?

The answer is not given. See, however, verse 28. Very appropriately the present narrative ends by fixing the attention upon the person of Jesus Christ, so that everyone who reads it may give his own answer, may profess his own faith, and add his own doxology.

To the extent to which The Twelve were filled with holy reverence they must be commended. But was there not also a sinful element in their “fear”? See Practical Lessons at the end of this section.³¹¹

Practical Lessons Derived from Luke 8:22–25

Verses 23, 24

“Now as they were sailing he fell asleep.… So they … woke him up.” It is comforting to know that an outcry of human distress awakens the One whom a most violent storm cannot awaken.

Verse 25

“Then he said to them, ‘Where (is) your faith?’ ” First these men had been afraid of the storm. That is understandable, though not entirely excusable. Afterward they were filled with awe because of the presence of One who had suddenly and dramatically revealed his power and authority in stilling the storm. Up to a point such “awe” is good. Cf. Ps. 4:4; 15:4; 33:8; 119:161. The element of “holy reverence” is to be commended. On the other hand, the element of “panic” must be condemned. The disciples exhibited this hysterical fear. They were filled with it both while the storm was still raging and also afterward. They should have said, “Even though we walk through the valley of the shadow of death, we will fear no harm, for thou art with us” (Ps. 23:4; cf. Ps. 27:1; 46:1–3).

Notes on Greek Words, Phrases, and Constructions in 8:22–25

Verse 22

ἐνέβη, third per. s. 2nd aor. of ἐμβαίνω, to step or get into, embark. Note κατέβη in verse 23.

For διέλθωμεν see the note on 2:15 on page 161.

ἀνήχθησαν, third per. pl. aor. pass. of ἀνάγω. In Luke’s writings this word occurs with great frequency; both in the sense of to lead or bring up (Luke 2:22; 4:5; Acts 9:39; 16:34) and as a nautical term (Luke 8:22; Acts 13:13; 16:11; 18:21; 20:3, 13, etc.), to set sail, set out, put to sea. The verb is also found in non-Lucan New Testament writings, but not in a nautical sense (“Jesus was led up by the Spirit into the wilderness,” Matt. 4:1; and in connection with Christ’s resurrection, his being brought up from the dead, Rom. 10:7; Heb. 13:20).

Verse 23

πλεόντων, gen. pl. masc. pres. participle of πλέω, to sail. Cf. float, fleet. Except for Rev. 18:17, in the New Testament this verb is peculiar to Luke (see also Acts 21:3; 27:2, 6, 24).

ἀφύπνωσεν, third per. s. aor. (ingressive); here: to go off to sleep, fall asleep. The form is derived from ἀφυπνόω*. Cf. hypnotism.

συνεπληροῦντο, third per. pl. imperf. indicat. pass. of συμπληρόω**, to fill up; here, “they began to be filled up (with water)”; i.e., “they [their boat] began to be swamped.” In all three New Testament instances the verb occurs in the passive. When it is used in connection with a span or a point of time, the idea conveyed is that according to God’s plan this span is running out (Luke 9:51) or this predetermined day has arrived (Acts 2:1). Accordingly, to bring out their full meaning these two passages would have to be translated after this fashion: “Now it came about that, as the predetermined days before his ascension were running out,” etc. “And when, in fulfilment of God’s plan, the day of Pentecost had come.” See G. Delling on this verb, Th.D.N.T., Vol. VI, p. 308.

ἐκινδύνευον, third per. pl. imperf. indicat. of κινδυνεύω, to be in danger; so also in Acts 19:27, 40; I Cor. 15:30.

Verse 24

διήγειραν, third per. pl. aor. indicat. act. of διεγείρω, to awaken thoroughly, to arouse; see also Mark 4:39; John 6:18; II Peter 1:13; 3:1. From the same basic verb comes also διεγερθείς, nom. s. masc. participle, aor. pass.

ἐπιστάτα, voc. of ἐπιστάτης, one who stands over others, overseer, master. See also N.T.C. on Mark, p. 177, footnote 172.

ἀπολλύμεθα, third per. pl. pres. (durative) indicat. middle of ἀπόλλυμι, to destroy, kill; in the middle: to perish, be ruined, be lost. Forms of this verb abound in the New Testament, especially in the Gospels (8 times in Luke 15).

For ἐπετίμησεν see the note on 4:35 on page 267.

Verse 25

Note τίς ἄρα; here ἄρα is added to enliven the narrative; that is, to emphasize the question and to make it more vivid. It should not be skipped in translation.

8:26–39 In the Land of the Gergesenes:

Helpfulness over against Heartlessness

Cf. Matt. 8:28–34; Mark 5:1–20

26 They sailed on to the region of the Gergesenes,³¹² which is opposite Galilee. 27 Now when Jesus stepped ashore, a certain demon-possessed man from the town met him. For a long time he had worn no clothes, and he was not living in a house but in the tombs. 28 Now when he saw Jesus he cried out and fell down before him, shouting at the top of his voice, “Why do you bother me, Jesus, Son of the Most High God? I beg you, don’t torture me!” (29 For Jesus had commanded the unclean spirit to come out of the man. Because many a time it had seized him, and though he was bound with chains and shackles and kept under guard, he would snap his bonds and by the demon would be driven into solitary places.)

30 Jesus asked him, “What is your name?” “Legion,” he replied, because many demons had gone into him. 31 And they begged Jesus again and again not to order them to go into the abyss.

32 Now a herd of many pigs was feeding there on the hillside. So the demons begged him to let them enter them; and he gave them permission. 33 When the demons came out of the man, they entered the pigs. And the herd rushed headlong down the cliff into the lake and were drowned.

34 When those in charge of the pigs saw what had happened, they fled and spread the news in town and countryside. 35 So the people came out to see what had happened. They came to see Jesus and found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind; and they were afraid.³¹³ 36 Those who had seen it told the people how the demon-possessed man had been cured. 37 Thereupon, because they were terribly frightened, the entire population of the region of the Gergesenes asked Jesus to leave them. So he stepped into a boat and returned.

38 Now the man from whom the demons had gone out kept begging to go with him. But Jesus sent him away, saying, 39 “Return home, and tell what great things God has done for you.” So he went away, proclaiming all over town what great things Jesus had done for him.

The connection between the preceding paragraph and this one is probably as follows: (a) chronological. The two events actually followed each other in historical sequence. Note “Let us cross over.… So they set out.… Now as they were sailing.… They sailed on to [implying: and arrived at] the region of the Gergesenes.” Also (b) topical or thematic. Note the sharp contrast between, on the one hand, the howling tempest and hysterical disciples of verses 22–25; similarly, the screaming demoniac, clamoring demons, terrified pigs, and frightened populace of verses 26–39; and, on the other hand, in both accounts, Jesus, endowed with majestic calm, as is clear from all his words and actions.

A. Jesus asserts his authority over the demons

26. They sailed on to the region of the Gergesenes, which is opposite Galilee.

The group, consisting of Jesus and The Twelve, had sailed “up” the lake from the shore (8:22), and then “down” toward the land. They now arrived there. According to the reading of the original, as represented here by Grk. N.T. (A-B-M-W), the region where they stepped ashore was that of the Gergesenes. However, in Matt. 8:28 the same source has Gadarenes; and in Mark 5:1 Gerasenes. In each case variant readings are recognized in the notes.

It was a region of tombs, some of them probably empty, chambers hewn into the cliffs arising from the eastern shore of the lake. The territory was located “over against” Galilee. A steep hill descended sharply to the very edge of the water (verse 33). The combined information given in the text suits Khersa, situated diagonally opposite Capernaum.³¹⁴

27–29. Now when Jesus stepped ashore, a certain demon-possessed man from the town met him. For a long time he had worn no clothes, and he was not living in a house but in the tombs. Now when he saw Jesus he cried out and fell down before him, shouting at the top of his voice, Why do you bother me, Jesus, Son of the Most High God? I beg you, don’t torture me! (For Jesus had commanded the unclean spirit to come out of the man. Because many a time it had seized him, and though he was bound with chains and shackles and kept under guard, he would snap his bonds and by the demon would be driven into solitary places.)

The confrontation between Jesus and this man took place right near the shore, the very moment the Master stepped out of the boat. Note that the man was “from the town.” He had seen better days. There was a time when he lived among his fellows and wore clothes. Now he wore scarcely any; in fact, in view of such passages as Mark 5:5b, 15, probably none at all. He used to have a home (Luke 8:39), but no longer. For a long time he had been living where he was living now, in the tombs.³¹⁵ He was demon-possessed. For more on demon-possession see above, on 4:33 f. He was fierce (Matt. 8:29) and, as his loud screams show (verse 28; cf. Matt. 8:29; Mark 5:5), thoroughly unhappy. His fellow citizens regarded him as a public nuisance. They had never shown any interest in him, any desire to help him. To protect themselves from him they had again and again tied him up, hand and foot, but even though they kept close watch over him, so strong and ferocious was he that again and again he had snapped his bonds. Meanwhile, in the midst of his hideous screaming, the demoniac was making things worse for himself by gashing the flesh of his naked body with the sharp edges of broken stones (Mark 5:5).

The confrontation between Jesus and this fierce, dangerous, unhappy demoniac took the following course. As soon as the wild man notices that a boat with some men aboard is nearing the shore, he starts rushing down the hill for the attack (cf. Luke 8:33 with Mark 5:6). He—really the demon(s) within him—becomes aware of the identity of the little group’s Leader. Awed by the latter’s majestic presence, he prostrates himself before him. This “homage,” however, is an act of fear rather than humble reverence. At the top of his voice he shouts, “Why do you bother me, Jesus, Son of the Most High God?” (see above, on 1:32). By thus addressing Jesus, does he not show that he, the demon, has the answer to the question the disciples were still asking? See verse 25.

It must have been at this time that Jesus issued his stern command, “Come out of the man” (indirect discourse in Luke, direct in Mark 5:8). Luke, in characteristic fashion, implies that the Lord was moved by pity for the wretched demon-possessed man, frequently seized by the demon who was in the habit of driving him into solitary places. Cf. Luke 11:24.

When the demon realizes that he is about to be expelled from this man over whom he has exercised control for such a long time, he is filled with alarm. He probably thinks, “I am about to be driven out of this man, but whither? To the bottomless pit perhaps, the place of torture?” So he says, “I beg you, don’t torture me.” For more on this see verse 31.

Without answering this plea Jesus now addresses himself directly to the grievously afflicted person, the demon-possessed man:

30. Jesus asked him, What is your name?

Jesus wishes to reveal to the demoniac the seriousness of his condition. In order to deliver him from it he wishes to calm him down and to strengthen his consciousness of his real self. He wants to “draw him out from under,” that is, to tear him loose from his close association—almost identification—with the demon, or demons, that had so long a time exercised dominion over him.

Legion, he replied, because many demons had gone into him. The reply indicates the depth of the demoniac’s misery. He is under the control not of just one demon, the spokesman, but of an entire host, a Legion!³¹⁶ The word must not be taken literally, as if it meant that a force of at least 6000 demons were in control of the poor man. The meaning here is undoubtedly figurative: a very large number. It is also possible that the term Legion conjured up the vision of an army of occupation, cruelty, and destruction. We are not dealing here with a legion of protecting angels (cf. Matt. 26:53: “more than twelve legions of angels”). We are confronted here with Satan’s army of terror and death. That more than one demon would at times occupy and enslave a person is clear also from other Scripture passages. See Luke 11:26 (cf. Matt. 12:45); Luke 8:2 (cf. Mark 16:9).

It having now been clearly established that the demon who addressed Jesus in verses 28 and 30 was the spokesman for many others, from this point on the plural (“demons,” “they”) is used instead of the singular (“demon,” “he”). So the story continues:

31. And they begged Jesus again and again not to order them to go into the abyss.

Here the agonized request of verse 28b is amplified. See also Matt. 8:29, “Did you come here to torture us before the appointed time?” The demoniac world realizes that on the day of the final judgment its relative freedom to roam about on earth and in the sky must cease forever, and that its final and most terrible punishment is destined to begin at that time. They know that right now they are face to face with the One to whom the final judgment has been committed. They are afraid that even now, before the appointed time, Jesus might hurl them into “the abyss” or “dungeon,” that is, into hell, the place where Satan is kept. But if not into the abyss, what then? The answer is given in verses

32, 33. Now a herd of many pigs was feeding there on the hillside. So the demons begged him to let them enter them; and he gave them permission. When the demons came out of the man, they entered the pigs. And the herd rushed headlong down the cliff into the lake and were drowned.

In the vicinity, on the hillside, a herd of pigs—about two thousand of them (Mark 5:13)—was feeding. So the demons ask permission to enter these pigs. Jesus gave them permission. The point should not escape us that without this permission the demons would not have been able to carry out their plan. The evangelist impresses upon the readers the fact that everything, even the realm of demons, is completely under Christ’s control.

Jesus granted their wish. Shall we say that pigs—according to the law (Lev. 11:7; Deut. 14:8) unclean—were the proper place for unclean spirits? However that may be, the demons now release their vise-like grip on the man and enter the pigs. Result: all those pigs rush pell-mell down the cliff into the lake and are drowned.

Two questions demand consideration. First, “What ethical justification was there for Jesus to allow this to happen to these animals?” Is not Rom. 9:20, “Nay but, O man, who art thou that repliest against God?” (A.V. rendering), the real answer? Cf. Dan. 4:35.

That same answer will also do for the second question, namely, “Was it right for Jesus to deprive the owners of so large a proportion of their material possessions?” In addition, however, to the appeal to God’s sovereignty, it should also be pointed out that by permitting this loss Jesus was actually helping these owners; that is, he was helping them if only they were willing to take the lesson to heart. These owners—and in general the people of this community—were selfish. In their scale of values the acquisition, retention, and multiplication of material possessions, such as pigs, ranked higher by far than the liberation and restoration to health and freedom of a man unfree, unhappy, unloved, and uncared for; yes, enslaved, wretched, hated, and abandoned. Hence they needed this lesson.

B. He reveals his love to men

34–36. When those in charge of the pigs saw what had happened, they fled and spread the news in town and countryside. So the people came out to see what had happened. They came to see Jesus and found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind; and they were afraid. Those who had seen it told the people how the demon-possessed man had been cured.

The men who had been tending the pigs must have witnessed the meeting between Jesus and the demoniac. They had also observed that the wildness of this man had left him and had, as it were, been transferred to the pigs, with the result that the entire herd had perished in the water. The swineherds drew the correct conclusion that it was Jesus who had ordered and allowed all this to happen. He had ordered the demons to leave, and had allowed them to enter the pigs. The loss of the pigs was therefore not the fault of those who had been tending them. The herdsmen, accordingly, ran back to where the people were living. They wanted the owners and everybody else, in town and countryside, in the little city and on the farms, to know who was and who was not to blame.

Luke pictures the people coming to see what had happened. This was probably the morning after the miracle had occurred. What did the people see? They saw Jesus. They also carefully observed the man who had been a demoniac. There was no doubt about it. It was the very man. Now, however, he was no longer rushing down the hill but sitting down, and right at the feet of Jesus, reminding us of Mary (Luke 10:39). No longer was he naked but clothed. And no longer was he acting like a madman but in his right mind (cf. II Cor. 5:13).

The power and majesty of Jesus who had brought all this about caused these people to become frightened, a reaction that was not lessened when right here, on the spot where it had all happened, the details of the story—“how the demoniac had been cured”—were rehearsed by the eyewitnesses: herdsmen and disciples.

What should have been the result? Initial sadness because of the loss of the pigs would have been natural. But should not the owners and all who were in any way affected by this loss have spoken somewhat as follows: “We see now that the loss of our property was a small price to pay for the lesson we have learned. These pigs, that property, meant everything to us. We were selfish. We never felt concerned about the needs of our fellow citizen, this poor, wretched man. Now we see things differently. We now understand that human values surpass material values by far”? Should they not have congratulated the man who was sitting there at Jesus’ feet? Should they not have brought their sick and handicapped to Jesus to be healed? Surely, the people of this general region could not have been entirely ignorant about this great Benefactor! See Matt. 4:25. Should they not have tried to prevail upon Jesus to stay a while longer in their midst, in order to impart blessings for body and soul? Cf. John 4:40.

Their real reaction was quite different. It was in fact the very opposite. Jesus must leave, the sooner the better:

37. Thereupon, because they were terribly frightened, the entire population of the region of the Gergesenes asked Jesus to leave them. So he stepped into a boat and returned.

The people were frightened. Did they sense, perhaps, that a Power had been at work here over which they had no control; an action had taken place which they could not even understand? Whatever was the cause of their fear, it did not bring them close to Jesus. It was not the kind of fear described above, in verse 25. That fear was, at least to some extent, “a deep reverence” which had led to the question, “Who then is this …?” On the contrary, the fear of the probably largely heathen population described in the present account was in all likelihood superstitious in character. It was definitely sinful. Note that they show no interest whatever in the restoration of the demoniac. They seem never to have learned to rejoice with those who rejoice (Rom. 12:15). It should not escape us that this unconcern on their part was all the more reprehensible because their attention had just now been called to the cure of the demoniac! Note the context: “Those who had seen it told the people how the demon-possessed man had been cured. Thereupon they … asked Jesus to leave them.” Their hearts must have been very hard indeed. And there seem to have been no favorable exceptions among them: “the entire population of the region” made this request.

So Jesus left. He was not going to force the favor of his continued presence upon people who by word and deed were saying, “We do not want you.” Does this mean, then, that his withdrawal was complete and absolute? It does not, as the touchingly beautiful climax will show:

38, 39. Now the man from whom the demons had gone out kept begging to go with him. But Jesus sent him away, saying, Return home, and tell what great things God has done for you. —So he went away, proclaiming all over town what great things Jesus had done for him.

Note the following:

a. The One who had granted the request of the demons, permitting them to enter the pigs, and of the people, that he leave their district, refuses to grant the request of a man who has become his own ardent follower. We learn from this that when God allows his people to get whatever it is they wish to have, this is not always an unmixed blessing. And when he refuses to say “Yes” in answer to their earnest petition, this is not necessarily a sign of his disfavor.

b. True missionary activity begins at home.

c. The man is ordered to tell his people what great things God has done for him. The words, “He went away, proclaiming … what great things Jesus had done for him,” show that he is aware of the very close relation between God and Jesus.

d. What may well be considered the main lesson is that which concerns the cause of missions. Jesus is showing great kindness, and that not only to this man but to the entire community that had so shamefully rejected him. They had asked him to leave, but he, in his great love, cannot completely separate himself from them. So he sends them a missionary, in fact the best kind of missionary, one of their own people, a person who was able to speak from experience. “Return home,” Jesus said to him. The cured man did even better than that, for, as Luke indicates, “he proclaimed all over town what great things Jesus had done for him.” So filled with joy and gratitude was he! In fact, as Mark 5:20 shows, this man’s missionary activity extended even far beyond his own town.

The cause of missions is indeed basic to the understanding of this story. What Jesus is represented as doing here is breaking down the power of Satan, so that the souls of men may be ready for the reception of the gospel.

Demon expulsion and missionary activity are related far more closely than is commonly realized. God’s purpose is to turn men “from darkness to light and from the power of Satan to God” (Acts 26:18). This is by no means the only passage in which the destruction of the works of the devil is placed in close relation to the spread of the gospel. See also the following:

“Or how can one enter the strong man’s house and carry off his goods unless he first binds the strong man?” (Matt. 12:29). Cf. Matt. 12:18, “And he shall proclaim justice to the Gentiles.”

“The seventy-two [missionaries] returned with joy, saying, ‘Lord, even the demons were subject to us in thy name!’ He said to them, ‘I was watching Satan fall from heaven like lightning’ ” (Luke 10:17, 18).

“Now is the judgment of this world. Now shall the prince of this world be cast out. And I, when I am lifted up from the earth, will draw all men to myself” (John 12:31, 32, in a context describing how some Greeks expressed the wish to see Jesus).

Undoubtedly these passages also shed light on the true interpretation of Rev. 20:1–3.

As was stated earlier—see above, on 2:39—the author of the Third Gospel hardly ever describes Jesus in the act of entering Gentile territory. Though even in his first book he repeatedly emphasizes the meaning of Christ for both Jew and Gentile, he reserves the actual story of the evangelization of the Gentiles for his second book, namely, Acts. Yet, here (Luke 8:26–39) for once he places Jesus in predominantly Gentile territory. To be sure, the period of the wide opening of the door of grace (multitudes of Gentiles entering in) had not yet arrived. But that door was standing ajar.

The message and the lesson are clear: Calvary has meaning for both Jew and Gentile. The wonderful story must be joyfully and earnestly proclaimed to both. Satan must be banished from hearts and lives, so that Christ may enter in. That is the central meaning of the present account.³¹⁷

Practical Lessons Derived from Luke 8:26–39

Verse 27

“A certain demon-possessed man from the town met Jesus.” The reality of Satan and his hosts is clearly demonstrated in this story. What is even more definitely emphasized is the fact that it is God—one can also say Jesus Christ—who is in control, not the demons. (See verses 28, 31, 32.) It is he who expels demons from human hearts in order that the truth of the gospel may enter in.

Verse 28

“Jesus, Son of the Most High God.” That was and is correct. Nevertheless the demons are not saved. Why not? Cf. James 2:19, 20.

Verse 35

“They … found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind.” True religion affects every department of life and every “faculty” of man’s innermost being.

Verse 37

“The entire population … asked Jesus to leave them.” A most terrible request. Contrast it with the request found in verse 41.

Verse 39

“Return home, and tell what great things God has done for you.” Even though Jesus himself heeded the request of the people that he leave, he, in his goodness and wisdom, gave them a missionary, one of their own people, the very man whom the Master had healed. For other instances in which Jesus returned good for evil see Luke 7:19, cf. 27–29; 23:5, 18, 21, 23, 33, cf. 23:34; John 18:15–18, 25–27, cf. 21:15–17; and see also Luke 6:27–29.

Notes on Greek Words, Phrases, and Constructions in 8:26–39

Verse 26

κατέπλευσαν, third per. pl. aor. indicat. act. of καταπλέω*, to sail from “the high sea” toward the shore; the opposite of ἀνάγω, to put to sea (verse 22).

ἀντιπέρα*, opposite.

Verse 27

χρόνῳ ἱκανῷ, for a long time; see the note on 7:6 on page 380.

οὐκ ἐνεδύσατο ἱμάτιον, he had worn no clothing; aor. where we would normally use the pluperfect. See also verse 29, “For Jesus had commanded.…”

ἱμάτιον, here probably generic, clothing; cf. verse 35.

μνῆνα, literally: a memorial erected for the dead; hence, a tomb. Cf. μιμνήσκω, to remember.

Verse 28

For τί ἐμοὶ καὶ σοί see the note on 4:34 on page 267. On “the Most High God” see the explanation of 1:31–33.

μή με βασανίσῃς, sec. per. s. aor. subjunct. act. in a prohibition, “Don’t torture me.” βασανίζω, to torture. The noun βάσανος (cf. our English word basanite) indicates (a) basically, a touchstone to test gold and other metals; (b) the instrument of torture by which slaves were tortured; i.e., were forced to reveal the truth; and (c) torment or acute pain. See also footnote 288 on p. 260 of N.T.C. on Mark.

Verse 29

The manuscripts are divided between the aorist παρήγγειλε (where English would use the perfect; hence, “he had commanded”) and the imperfect παρήγγελλεν (“he was commanding”). The difference is minor, though “he had commanded” seems more logical: for then the demon’s plea, “Don’t torture me,” more naturally follows Christ’s command, “Come out of the man.”

πολλοῖς … χρόνοις can be regarded as locative: “on many occasions”; hence, oftentimes, many times.

συνηρπάκει, third per. s. pluperf. indicat. act. of συναρπάζω**, to seize. Cf. Acts 6:12; 19:29; 27:15.

ἐδεσμεύετο, third per. s. imperf. pass. of δεσμεύω, to bind. For ἁλύσεσιν καὶ πέδαις see footnote 181, N.T.C. on Mark, p. 189.

διαρρήσσων, nom. s. pres. act. participle of διαρρήσσω (cf. διαρρήγνυμι), to rend, break, snap. Cf. break, wreck, fracture, hemorrhage.

ἠλαύνετο, third per. s. imperf. passive of ἐλαύνω, to drive. Cf. elastic, which springs (is driven) back.

Verse 31

ἄβυσσος (= ἀ without, plus βυσσός or βυθός, depth, bottom), bottomless (pit or region), abyss.

Verses 32, 33

ῆ̓ν … βοσκομένη, periphrastic imperf. of βόσκω, to feed. Cf. proboscis, botany. Note also “those who were feeding,” i.e., the herdsmen (verse 34), and cf. 15:15.

Luke’s account is factual rather than emphatically descriptive: note all the aorists: the demons begged him … he gave them permission. Having gone out of the man, the demons entered the pigs. The herd rushed headlong down the cliff … and were drowned (where Mark has the descriptive imperfect: and were drowning). The verb ὁρμάω, to rush headlong, reminds us of hormone; the noun κρημνός, cliff, of the cremaster muscle.

Verses 34, 35

In both verses note τὸ γεγονός, 2nd perf. participle, neut. s. (here acc.) of γίνομαι.

ἐφοβήθησαν, third per. pl. aor. indicat. pass. of φοβέω, they were afraid; or, if ingressive, they became frightened. See also the note on 2:9 on page 160.

Verse 36

ἀπήγγειλαν, third per. pl. aor. indicat. act. of ἀπαγγέλλω, to tell, announce, proclaim, declare. See also the note on 8:20 page 437. This verb occurs frequently in the Third Gospel (besides 8:20 also in 7:18, 22; 8:34, 36, 47; 9:36; 13:1; 14:21; 18:37; 24:9); and especially in Acts (16 times, beginning with 4:23). Matthew uses it 8 times; Mark (1:1–16:8) 3 times; John, in his Gospel, only once (16:25). In the rest of the New Testament it is found only in I Cor. 14:25; I Thess. 1:9; Heb. 2:12; and I John 1:2, 3.

Verse 37

συνείχοντο, third per. pl. imperf. pass. of συνέχω; literally, to hold together tightly, to hem in, seize; hence, they were held in the grip of, were seized with, great fear (instrumental); they were terribly frightened. See also the note on 4:38 on page 271. In 8:45 the meaning of the verb is: to crowd.

Verse 38

ἐδεῖτο, third per. s. imperf. middle of δέομαι; he kept begging.

ἐξεληλύθει, third per. s. pluperf. act. of ἐξέρχομαι, to go out, depart. Cf. ἐξῆλθον (verse 35).

Verse 39

διηγοῦ, second per. s. pres. imperat. of διηγέομαι, to carry (a narrative) through from beginning to end, to declare, tell. The third pers. pl. aor. indicat. of this verb occurs in 9:10.

The preposition κατά (here καθ᾽), which in verses 1 and 4 was used distributively, is here used to indicate extension in space: “throughout the whole city,” or “all over town.”

Two Miracles

8:40–42a, 49–56 The Restoration to Life of Jairus’ Daughter

and

8:42b–48 The Healing of the Woman Who Touched Christ’s Garment

Cf. Matt. 9:18–26; Mark 5:21–43

40 Now on Jesus’ return the crowd welcomed him, for they were all expecting him. 41 Just then a man named Jairus, a ruler of the synagogue, came, fell at Jesus’ feet, and began to plead with him to come to his home, 42 because his only daughter, about twelve years old, was dying. But as he went, the crowds continued to press upon him.³¹⁸

43 And a woman who had been subject to hemorrhages for a period of twelve years,³¹⁹ and could not be cured by anybody, 44 came from behind and touched the tassel of his garment. Instantly her hemorrhage stopped.

45 “Who was it that touched me?” Jesus asked. When they were all denying it, Peter said, “Master, the people are crowding and pressing against you.” 46 But Jesus said, “Someone did touch me, for I was aware that power had gone out of me.”

47 Now when the woman realized that she had not escaped notice, she came trembling, fell at his feet, and declared in the presence of all the people the reason why she had touched him and how she had been instantly cured.

48 He said to her, “Daughter, your faith has made you well; go in peace.”

49 While he was still speaking, someone came from the synagogue ruler’s (house), saying, “Your daughter is dead; don’t bother the Teacher any more.” 50 But Jesus, hearing (this), said to Jairus, “Fear no longer; only believe, and she will be made well.”

51 When he arrived at the house, he allowed no one to enter with him, except Peter and John and James and the child’s father and mother.

52 The people, meanwhile, were all weeping and wailing³²⁰ over her. Jesus said, “Stop weeping, for she is not dead but asleep.” 53 But they were laughing in his face, for they knew that she was dead. 54 And having grasped her hand, he called out, “My child, get up!”

55 Her spirit returned and she got up at once. Then he directed that something be given her to eat. 56 Her parents were astonished, but he instructed them to tell no one what had happened.

The transition from the preceding section (verses 26–39) to this one (verses 40–56) is well-nigh unforgettable. From the request amounting to “please go away,” the story advances to the earnest and moving petition, “Please come” (contrast verse 37 with verse 41). When Jesus was asked to leave, he left; that is, he recrossed the sea and landed at the Capernaum side, where a ruler of the synagogue was in sore need of help, for his little daughter was dying; in fact, before Jesus arrived at the home, she had died (verses 49, 53). So, from the story of the miraculous blessing bestowed on a man who had his dwelling in a locality associated with death (verse 27) we advance to that of triumph over death itself (verses 54, 55).

It would seem that when Jesus landed, the disciples of John the Baptist were waiting for him, with their question about fasting. See N.T.C. on Matt. 9:18 (cf. Luke 5:33–39). It was while he was still speaking with them that Jairus made his request.

The synagogue was ruled by a board of elders. One of its responsibilities was to maintain good order at the synagogue meetings. The man who came to Jesus was a member of such a board. Since he was probably living in Capernaum we may assume that he had heard about, and perhaps even witnessed, some of the miracles performed by Jesus.

The reports of the present double miracle vary: Matthew’s is very brief, nine verses; Luke’s covers seventeen verses; Mark’s twenty-three.

Matthew omits the ruler’s request (see Mark and Luke) that Jesus heal the very sick child. In fact, Matthew in his very brief summary leaves out several items mentioned by one or both of the other synoptists. However, it is he alone who relates that the ruler asks Jesus to lay his hand upon the dead girl, adding “and she will live” (9:18). Also, he alone mentions the flute-players in the house of mourning (9:23).

Several items are common to Mark and Luke, though not found in Matthew. Thus we are told that the name of the ruler was Jairus (Mark 5:22; Luke 8:41), that Jairus made his first request before the child had died (Mark 5:23; Luke 8:42), that she was about twelve years of age (Mark 5:42; Luke 8:42), that Peter, James, and John, and also the child’s parents were with Jesus when he performed the miracle (Mark 5:37, 40; Luke 8:51), and that Jesus did not want the news of this miracle to spread (Mark 5:43; Luke 8:56).

It is Luke alone who reports that the daughter was an only child (8:42), and that Jesus did indeed hear the remark to which he paid no attention (8:50). For items peculiar to Mark see N.T.C. on Mark, p. 201.

In all the three accounts the story of the bringing back to life of the daughter of Jairus is interrupted by that of the healing of the woman who touched Christ’s garment.

The material as here presented permits the following outline. Under the general theme that has already been indicated (Two Miracles, etc.) we arrive at these subdivisions or “points”:

	*Verses*
The first miracle introduced	40–42
The first miracle interrupted
by
the second miracle
faith concealed	43–44a
faith rewarded	44b
faith revealed	45–48
The first miracle performed
a word of encouragement	49, 50
a word of revelation	51–53
a word of love and power	54–55a
a word of tender concern	55b–56

A. The first miracle introduced

40–42. Now on Jesus’ return the crowd welcomed him, for they were all expecting him. Just then a man named Jairus, a ruler of the synagogue, came, fell at Jesus’ feet, and began to plead with him to come to his home, because his only daughter, about twelve years old, was dying.

As Mark 5:21 shows, Jesus was again to be found “beside the sea,” near Capernaum, with a large and “expectant” (cf. Luke 8:40) crowd assembled about him. It was then that Jairus fell prostrate at the Master’s feet. Think of it: a “ruler of the synagogue,” accordingly a man of high position and reputation, expressing his reverential respect for Jesus by means of this humble gesture! Jairus may well have seen and heard Jesus many a time, right here in Capernaum. It is not at all unlikely that he had witnessed previous miracles. And now his pleading is fervent and impassioned, for he loves his dying child. Is she not his only daughter? It is characteristic of Luke to call the reader’s attention to such a fact (cf. 7:12; 9:38). She was twelve years old, but he calls her “my little daughter” (Mark 5:23).

Mark 5:24 states that Jesus responded to this urgent request (“he went with him”), and Matthew 9:19 adds that the disciples accompanied him. Luke implies as much; as to Jesus (verse 42b), as to his disciples (verses 45, 51). But as he went, the crowds continued to press upon him. This statement is closely connected with what precedes. It also introduces and sheds light on that which follows in verses 43–48. The fact that the people were almost crushing Jesus made progress toward the house of Jairus slow and difficult. It also explains the action of the woman whose story follows. She thought that because of the huge crowd she would be able to do what she wanted to do, and escape detection (verse 47).

B. The first miracle interrupted by the second miracle

1. faith concealed

43, 44a. And a woman who had been subject to hemorrhages for a period of twelve years, and could not be cured by anybody, came from behind and touched the tassel of his garment.

While Jesus is on his way to the home of Jairus suddenly there is an interruption. Again and again during his earthly ministry Jesus was interrupted; namely, in his speaking to a crowd (Luke 5:17–19), conversing with his disciples (12:12 ff.), sleeping (8:22–24), praying (Mark 1:35 ff.), and traveling (Mark 10:46 ff.). The fact that none of these intrusions floor him (not for a moment is he at a loss as to what to do or what to say), shows that we are dealing here with the Son of man who is also the Son of God! What we would call an “interruption” is for him a springboard or take-off point for the utterance of a great saying or, as here, for the performance of a marvelous deed, revealing his power, wisdom, and love. What for us would have been a painful exigency is to him a golden opportunity.

This time the interrupter is a woman. For twelve years she had been subject to hemorrhages; literally she had been “in (a condition of) flow of blood.” There are those who believe that the drain was constant. Another view would be that throughout the twelve years an excessive loss of blood, occurring periodically, had made it impossible for her ever to feel strong and healthy, and that at this particular moment she was again suffering as a result of loss of blood.

Note the coincidence: the daughter of Jairus was twelve years of age. The woman had been sick twelve years.

Mark states, “She had suffered much at the hands of many physicians.” Though this was true, it is not surprising that Luke, himself a physician (Col. 4:14), brings out the fact that this woman’s illness was, humanly speaking, and in the light of the therapeutics of that day, incurable.

Poor woman! She had lost her health, her wealth (Mark 5:26), and because of the nature of her illness, also her standing in society, particularly in the religious community. Her condition was such that it would make her ceremonially “unclean” (Lev. 15:19 ff.).

There was this last reason for hope: Jesus! What is so striking in this connection is that not only prominent people, such as Jairus, turned to Jesus in their distress, but so did also proletarians, like this poor woman. They seemed to have sensed that his power and his pity would respond to the needs of people from every social class.

Because of her condition the woman is afraid to come out into the open. She is not going to come into physical contact with Jesus himself. She will merely touch his garment, and even then only one of the four wool tassels which every Israelite was ordered to wear on the corners of his square outer robe (Num. 15:38; cf. Deut. 22:12) to remind him of the law of God. See also N.T.C. on Matt. 23:5.³²¹ Naturally the quickest and easiest way to bring oneself into physical contact with a garment without being noticed was to come from behind and touch the tuft swinging freely from the back of the robe. The wearer, so this woman thought, would never even notice what was happening. So, having heard the wonderful reports about Jesus, she came from behind and touched the tassel.

2. faith rewarded

44b. Instantly her hemorrhage stopped.

The greatness of this woman’s faith consisted in this, that she believed that the power of Christ to heal was so amazing that even the mere touch of his clothes would result in an instant and complete cure. That this faith was, nevertheless, by no means perfect appears from the fact that she thought that such an actual touch was necessary and that Jesus would never notice it. But imperfect though her faith was, the Lord rewarded it. The recovery, moreover, was instant. In one brief moment the hemorrhage stopped completely. Health and vigor began to surge through every part of her body.

The reward affected not only her body, also her soul. Not only was her faith rewarded, it was also improved, brought to a higher stage of development, so that faith concealed became:

3. faith revealed

45a. Who was it that touched me? Jesus asked.

Jesus was not ignorant of the fact than someone had touched him, and this not accidentally but purposely, and not just with a finger but with faith. He knew that it was to that faith that the power within him and proceeding from him had responded.

What Jesus wants is that whoever it was that had thus meaningfully touched him shall now complete the circle indicated in many passages of Scripture, including, for example, Ps. 50:15:

Call upon me in the day of trouble;

I will deliver you,

And you shall glorify me.

This woman, in her own way, had called upon Jesus. He had rescued her, but she had not as yet glorified him. Up to this point she was like the nine cleansed lepers of Luke 17:17, 18: “Then Jesus said, ‘Were not ten cleansed? Where are the nine? Was no one found to return and give thanks to God except this foreigner?’ ” To be sure, she had “believed with her heart.” But she had not as yet “confessed with her mouth” (Rom. 10:9). It was in order to bring about this favorable change that Jesus immediately turned around in the crowd and asked, “Who was it that touched me?” Interpreted: “… touched me meaningfully.”

45b. When they were all denying it, Peter said, Master, the people are crowding and pressing against you.

At this point, as Luke shows, it was Peter who spoke up. That was typical of him. The other disciples joined in (Mark 5:31), but Peter, as often, took the lead. It was he who spoke most vociferously. When he said, “Master, the people are crowding and pressing against you,” he committed the oft repeated error of interpreting Christ’s words in the most starkly literal fashion, as if Jesus had been inquiring about a merely physical touch. The following passages are among those that show that the rule of literal interpretation is anything but safe unless it is presented with the proper qualifications: Mark 8:15, 16; John 2:19–22; 3:3–5; 4:10–15; 6:52; 8:56–58; 11:11–13. To be sure, Jesus was not denying the literal touch, but he meant something far more than this, the touch in faith, the very effective touch. It was a touch with a purpose, not a merely accidental touch.

Peter’s remark revealed not only lack of insight but even lack of proper respect, the subdued reverence which this disciple should have shown to his Master. It was thoughtless and tasteless, crude and rude. It reminds one of Matt. 16:22.

46. But Jesus said, Someone did touch me, for I was aware that power had gone out of me.

Here Jesus shows how he knew that someone had indeed touched him, touched him in faith and with a purpose to be healed, and this not without cost to the Healer (Isa. 53:4–6; Matt. 8:17). He declares that he knew it because at the moment it happened healing power had gone out of him. For the explanation of the last clause see above, on 6:19. He insists, therefore, that the person who had touched him in this manner come out into the open. Why? There may have been several reasons: Confession (public testimony, witness-bearing) is good for the soul of the individual who makes it, as well as for those who hear it. If it is done in the proper spirit, God is glorified by it. Besides, Jesus wants the people in general to know that the person involved is now no longer to be regarded as “unclean” and excluded from mingling socially and religiously (in synagogue and temple) with the rest of men. The cured individual must be welcomed back.

47. Now when the woman realized that she had not escaped notice, she came trembling, fell at his feet, and declared in the presence of all the people the reason why she had touched him and how she had been instantly cured.

The woman had already started to leave. This is clear from the words, She came, here evidently meaning “came back.” She had heard Jesus say, “Who was it that touched me?” And again, “Someone did touch me,” etc. She now realizes that her earlier plan, namely, to touch the tassel and then quickly slip away, could no longer be carried out. She must reveal herself. So she came. Her conscience told her to go and to speak.

Nevertheless, it was not easy for her to do what she felt she had to do. At that time and in that country for a woman to speak in public was generally considered improper. This all the more on a subject such as this, the particular physical scourge by which she had been afflicted. And would not even the fact that she, in that condition, deliberately had touched the Master add to the impropriety in the eyes of the bystanders? Yes, and even, perhaps, in the eyes of Jesus himself? Would he scold her perhaps?

We can understand, therefore, both why she confessed, and why she did this while “trembling.” In the presence of all the people she declared: (a) the reason why she had touched him, and (b) how she had been instantly cured. See verses 43, 44.

48. He said to her, Daughter, your faith has made you well; go in peace.

Lovingly Jesus calls her “Daughter,” even though she may not have been any younger than he was. But he speaks as a father to his child. Moreover, he praises her for her faith, even though that faith, as has been indicated, was by no means perfect; and even though, as Mark 5:27 (“after hearing about Jesus”) indicates, it was he himself who, through his earlier marvelous words and deeds, had brought about that faith. Her faith, though not the basic cause of her cure, had been the channel through which the cure had been accomplished. It had been the instrument used by Christ’s power and love to effect her recovery. Cf. Eph. 2:8. Is it not marvelous that Jesus, in speaking to this woman, says nothing about his own power and love, the root cause of her present state of well-being, but makes special mention of that which apart from him she would neither have possessed nor have been able to exercise? Moreover, by saying, “Your faith has made you well” (cf. 7:50), was he not also stressing the fact that it was his personal response to her personal faith in him that cured her, thereby removing from her mind any remnant, however small, of superstition, as if his clothes had contributed in any way to the cure?

As has already been indicated, by means of these cheering words Jesus also opened the way for the woman’s complete reinstatement in the social and religious life and fellowship of her people. Now she can go and continue to travel the rest of her life “in peace,” that is, with the smile of God upon her and the joyful inner knowledge of this smile. Cf. Isa. 26:3; 43:1, 2; Rom. 5:1.

Probably even more is included in this encouraging command, “Go in peace.” In view of the fact that in all probability Jesus spoke these words in the then current language of the Jews (Aramaic), have we not a right to conclude that nothing less than the full measure of the Hebrew Shalom, well-being for both soul and body, is here implied?

C. The first miracle performed

1. a word of encouragement

49. While he was still speaking, someone came from the synagogue ruler’s (house), saying, Your daughter is dead; don’t bother the Teacher any more.

The messenger may have been a relative of Jairus, or perhaps a friend. At any rate, he was not very diplomatic in conveying the alarming news. Rather bluntly he said, “Your daughter is dead.” He adds, “… don’t bother the Teacher any more.” As this messenger (and others with him, Mark 5:35) saw it, there was not even the remotest possibility that Jesus would be able to restore a dead person. For a while there had been hope, namely, when the child was sick; very sick, to be sure, but Jesus was on the way. But then there had been that tragic interruption (verses 43–48). And now the blossoms of hope had withered away. However, note what happens:

50. But Jesus, hearing (this), said to Jairus, Fear no longer; only believe, and she will be made well.

Though Jesus hears the words of the messenger, he pays no attention to them (Mark 5:36). With majestic calmness he refuses completely to lend an ear to the herald of doom, the messenger of despair. He wants Jairus to do the same.

Jairus is afraid. Now it is not easy to drive out fear. There is only one way to do it, namely, by firmly believing in the presence, promises, pity, and power of God in Christ. It takes the positive to drive out the negative (Rom. 12:21). Jairus must by an act of faith accept Christ’s promise that the child will be healed; that is, will be brought back from death. He must continue to believe this (Mark 5:36).

Throughout the history of redemption it has ever been thus. When it seemed that all was lost, believers placed their trust in God and were delivered (Ps. 22:4; Isa. 26:3, 4; 43:2). This was true with respect to Abraham (Gen. 22:2; James 2:21–23), Moses (Exod. 14:10 f.; 32:10, 30–32), David (I Sam. 17:44–47; Ps. 27), and Jehoshaphat (II Chron. 20:1, 2, 12), to mention but a few. When the need was highest help was nighest.

This was true also in the case of Jairus. The word of encouragement was not in vain. He took it to heart (Matt. 9:18) and was heard.

2. a word of revelation

51. When he arrived at the house, he allowed no one to enter with him, except Peter and John and James and the child’s father and mother.

The crowd must have wondered what Jesus was going to do, now that the situation was hopeless. Before entering the house Jesus, with authority, dismissed the entire multitude, even the disciples, with the exception of Peter, James, and John.

Most of the events pertaining to Jesus’ sojourn on earth could be safely witnessed by all the twelve disciples. There were others, however, that took place in the presence of only three of these men. Exactly why this was we can only guess. Did Jesus allow only three disciples to enter the room where the resurrection of the daughter of Jairus took place, because the presence of the entire group would not have been in accord with proper decorum and might have disturbed the child when she reopened her eyes? Was the Master’s Gethsemane agony too sacred to be witnessed by more than three of the disciples (Matt. 26:37; Mark 14:33), and was it for this reason that even then it was “witnessed” by these three to only a very limited extent? And is it possible that the transfiguration could have only three disciples as eyewitnesses (Matt. 17:1; Mark 9:2; Luke 9:28), because otherwise the injunction mentioned in Matt. 17:9 would have been more difficult to enforce? Such may have been the reasons, but we do not know.

That Peter was among the three does not surprise us, in view of Matt. 16:16–19. It is entirely possible that John’s spiritual affinity with his Master—he was “the disciple whom Jesus loved” (John 13:23; 19:26; 20:2; 21:7, 20)—accounted for his inclusion in this innermost circle. But what about James, John’s brother? Was it not considerate of the Lord to grant to him, who was going to be the first of The Twelve to seal his testimony with his blood (Acts 12:2), the privilege of being included among the three most intimate witnesses?

These are considerations that may well be taken into account in attempting to answer the question, “Why these three?” Nevertheless, it must be frankly admitted that the answer to this question has not been revealed. It is easier to understand why there had to be witnesses at all, namely, so that, when the proper time arrived, they could testify to the church concerning the things they had seen and heard. Besides, see Deut. 19:15; Matt. 18:16; John 8:17; II Cor. 13:1; I Tim. 5:19.

52. The people, meanwhile, were all weeping and wailing over her. Jesus said, Stop weeping, for she is not dead but asleep.

A scene of confusion greeted Jesus and the three disciples as they entered the home of the synagogue ruler. Matt. 9:23 mentions the noise-making crowd; Mark and Luke, the noise or tumult, the loud weeping and wailing, basically (and perhaps here also) breast-beating. It was a thoroughly disorderly mob.

As, according to custom, burial followed soon after death, this was the crowd’s only opportunity, and the professional mourners (cf. Jer. 9:17, 18) made the most of it, perhaps all the more because a ruler of the synagogue was a very important person! Here then was weeping and wailing, moaning and groaning, at its loudest. There was howling without any attempt at restraint. And every once in a while, as Matt. 9:23 informs us, above the confused noises issuing from the throats of the mourners could be heard the shrill notes of the flute-players.

Jesus told these noisemakers to stop their clamor, “for,” said he, “she is not dead but asleep.” What the mourners were doing was completely out of place, and this for two reasons: (a) they—at least many of them—were insincere, as verse 53 shows; and (b) there was cause here not for lamentation but for jubilation, not for bewailing a death but for celebrating a near-at-hand triumph over death.

Of course, we cannot very well blame these people for not knowing that life was about to triumph over death. What was wrong, though, was (a) their insincerity, and (b) their unwillingness to accept the fact that what Jesus was saying about the child not being dead but sleeping was a word of revelation, deserving of solemn reflection, not scorn.

That Jesus cannot have meant that the child had merely fallen into a coma is clear from the following:

a. Luke 8:53 declares that the people knew that she was dead.

b. Luke 8:55 states that at the command of Jesus “her spirit returned.” It is clear, therefore, that there had been a separation between spirit and body.

c. In John 11:11 we have something similar. Jesus tells his disciples, “Our friend Lazarus has fallen asleep.” But in verse 14 he affirms, “Lazarus died.”

In both instances the meaning is that death will not have the final say. Not death but life is going to triumph in the end. Also, just as natural sleep is followed by awakening, so this child is going to become awake, that is, is going to live again.

53. But they were laughing in his face …

The identical statement is found also in Matt. 9:24 and Mark 5:40. The reference is probably to repeated bursts of derisive laughter aimed at humiliating Jesus. These mourners were endowed with the dubious talent of shifting suddenly from dismal moaning to uproarious mirth. But this very laughter confirms the fact that the child had really died. Hence Luke adds: for they knew that she was dead. Do not this ridicule and this conviction on their part also confirm the genuine nature of the child’s restoration from death?

3. a word of love and power

54, 55a. And having grasped her hand, he called out, My child, get up!—Her spirit returned and she got up at once.

From the house Jesus has expelled the scornful noisemakers (Matt. 9:25; Mark 5:40). Then he enters the room where the dead child lies. With him in this room are only the child’s parents and Peter, James, and John.

The ruler had asked Jesus to place his hands upon the child (Mark 5:23). However, the Master does even better, for with authority, power, and tenderness he takes hold of her hand, and as he does this he says, “My child, get up.” As Mark 5:41 indicates, he addresses her in her own native tongue (cf. N.T.C. on John 20:16), using the very words by which her mother had probably often awakened her in the morning, namely, “Talitha koum.” It has already been shown (see Introduction, point V A) that whereas Mark often retains Aramaic terms, Luke translates them into Greek. So also here.

At the word of Jesus death immediately surrendered its prey: the child’s spirit returned. So complete was the restoration to life that she even started to walk around (Mark 5:42).

4. a word of tender concern

55b. Then he directed that something be given her to eat.

Jesus realizes that the little girl, who because of her fatal illness had probably not been able to eat for some time, is in need of food; and that the parents, in the ecstasy of their joy, might overlook this need. Hence, the command.

This is a very important point. It should not be lightly passed by. Cf. Isa. 57:15. One moment Jesus triumphs over death; the next moment he appeases hunger; rather, in all probability, prevents it from becoming a reality. His power cannot be fathomed; nor his compassion measured.

This is the same Savior who went out of his way to enhance the reputation of one doubter (Luke 7:18–35) and to accept the presumptuous terms of another (John 20:24–29), who defended widows (Luke 18:1–8; 21:1–4), helping them in their needs (7:11–17), took little children into his arms and blessed them (Mark 10:16; cf. Luke 18:15–17), wept over Jerusalem’s recalcitrant inhabitants (Luke 13:34; 19:41), and showed kindness to the woman who had been a public sinner (7:36–50). In his own most bitter agony he provided a home for his mother (John 19:26, 27), entrance into paradise for a robber (Luke 23:43), and forgiveness for his torturers (23:34). Even after his resurrection he is the same tenderhearted Savior; witness his treatment of the man who had but recently disowned him (Mark 16:7; Luke 22:61; John 21:15–17). That is the context in which this very precious passage, Luke 8:55, should be read.

Jesus is, moreover, the Hope of the hopeless. He showed this to the man who could not be tamed (Luke 8:26–39); to the woman who could not be cured (verses 43–48); and to the father who was told that he could no longer be helped (verses 40–42; 49–56).

56. Her parents were astonished, but he instructed them to tell no one what had happened.

That the parents were not only overjoyed but, as stated here, “astonished,” requires no further comment. But why this order that they tell no one what had happened?

The objection has been raised, “But how could this miracle remain hidden? Was not everybody able to see that this child, once dead, was now alive and in good health? Did not everybody know that this restoration to life had occurred after Jesus had entered the death-chamber?” The answer is: that is probably true, though with one rather important qualification. Those people, if there were any, who had given a literal interpretation to the words, “She is not dead but asleep,” and had believed this to be true, would be able to say that no actual resurrection had taken place. As far as all the others were concerned, including even the professional mourners, who were sure that the child had died, the fact of the child’s resurrection could not be concealed.

Nevertheless, Jesus does not want the parents to broadcast what has happened. Let them rather take care of the child. Let them glorify God. Talking to everybody about Jesus’ miracle-working power is exactly what they should not do. For the probable reason why such an injunction was issued see above, on 5:14.

Again, the order Jesus issues may seem to be in conflict with verse 39, where Jesus commands the very thing to be done which he here (verse 56) forbids. But Decapolis (including the region of the Gergesenes), with its strongly Gentile atmosphere, was not Galilee. The latter, though far more under the influence of the Gentiles than Judea (see Matt. 4:15), was at the same time far more Jewish than Decapolis. And the present miracle has taken us back to Galilee, full of Pharisees, scribes, spies, etc. To be sure, Jesus came on earth to die, but he wished to die at his own predestined hour, not earlier. Therefore the parents, who (except for Peter, James, and John, and the child herself) knew best exactly what had happened to the one so dear to them, must remain silent. Even for the sake of the child the less publicity the better!

It is admitted that not all questions have thus been answered. Yet, in light of the facts already mentioned, to which may be added the contents of Matt. 17:9; Mark 9:9, 10; and Luke 9:36, Christ’s prohibition

no longer seems so strange.³²²

Practical Lessons Derived from Luke 8:40–56

Verse 40

“The crowd welcomed him.” No wonder, for he was concerned about crowds (Luke 10:2; 13:34; cf. Matt. 9:36, 37; 23:37). But, as the present story teaches, he was also concerned about individuals: Jairus, the latter’s daughter, a woman subject to hemorrhages, etc. This holds even today.

Verse 41

“Just then … Jairus … began to plead with him.” The best refuge for any troubled heart is Jesus:

From every stormy wind that blows,

From every rising tide of woes

There is a calm, a sweet retreat,

’Tis found beneath the mercy seat.

Thomas Hastings

Verse 42

“His only daughter, about twelve years old, was dying.” Death does not respect age, neither old age nor youthfulness.

Verses 44–46

“She touched the tassel of his garment.… ‘Who is it that touched me?’ … ‘Master, the people are crowding and pressing against you.’ … But Jesus said, ‘Someone did touch me.’ ” There are different ways of “touching” Jesus: (a) outwardly, or (b) inwardly (by faith). That makes all the difference in the world.

Verse 47

“The woman realized that she had not escaped notice.” “God’s eyes are open to all the ways of men” (Jer. 32:19; cf. Heb. 4:13).

“She … declared in the presence of all the people,” etc. Faith concealed must become faith revealed. The woman is impelled to bring her testimony: (a) for her own strengthening in the faith, (b) for the benefit of others, and (c) for the glory of God.

Verse 49

“Don’t bother the Teacher any more.” Whoever said this intended to be kind, but this kindness was mistaken, since it failed to figure with Christ’s power. There is a lesson here.

Verse 50

“Fear no longer; only believe.”

Only believe, only believe,

All things are possible, only believe.

Paul Rader

Verse 55

“Then he directed that something be given her to eat.” The Lord who raises the dead is not insensitive to the needs of a child. See Isa. 57:15.

Notes on Greek Words, Phrases, and Constructions in 8:40–56

Verse 40

With ἐν the present infinitive is natural, though there are exceptions. See Gram. N.T., p. 891.

ἀπεδέξατο, third per. s. aor. indicat. act. of ἀποδέχομαι**, to receive with joy, welcome.

ἦσαν … προσδοκῶντες, periphrastic imperf. act. of προσδοκάω. They “were looking forward to his coming,” “were (eagerly) expecting him.”

Verse 41

ὑπῆρχεν, third per. s. imperf. of ὑπάρχω. See also the note on 8:3 on page 421. The New Testament in Modern Greek has ἦτο.

Verse 42

For μονογενής see the note on 7:12 on page 389; there the reference is to a son; here to a daughter. See also 9:38 (son); John 1:18; 3:16: God’s only (begotten) Son.

ἀπέθνῃσκεν, third per. s. imperf. of ἀποθνῄσκω, to die. The child “was dying.” Literally, to die off; that is, to die and thus be away from this earthly realm. Cf. German absterben; Dutch afsterven.

συνέπνιγον, third per. pl. imperf. act. of συμπνίγω, to press upon. See the note on 8:14 on page 434.

Verse 43

ῥύσις αἵματος, flow of blood, hemorrhage.

As the textual apparatus, Grk. N.T. (A-B-M-W), indicates, the words translated “having spent all she had on doctors” have dubious validity.

Verse 44

The noun κράσπεδον can mean edge, hem, or tassel.

ἔστη, third per. s. 2nd aor. indicat. act. of ἵστημι. The hemorrhage stopped; the blood stopped flowing, stanched.

Verse 45

See 8:37 on συνέχουσιν, same construction as:

ἀποθλίβουσιν, third per. pl. pres. (progressive) indicat. act. of ἀποθλίβω*, to press from every side, press (hard) upon or against.

Verse 46

ἔγνων, first per. s. 2nd aor. indicat. act. of γινώσκω (“I was aware”).

ἐξεληλυθυῖαν, fem. s. 2nd perf. act. participle of ἐξέρχομαι; here in indirect discourse.

Verse 47

ἔλαθεν, third per. s. 2nd aor. indicat. of λανθάνω, to escape notice or detection.

τρέμουσα, fem. nom. s. pres. participle of τρέμω, to tremble.

Verse 48

σέσωκεν, third per. s. perf. indicat. act. of σώζω, to save, restore to health. See also the explanation of 7:50. From the same verb is also σωθήσεται (third per. s. fut. indicat. pass.), verse 50.

Verse 49

τέθνηκεν, third per. s. perf. indicat. of θνήσκω, to die. They said, “Your daughter has died [= is dead].”

μηκέτι σκύλλε, sec. per. s. pres. imperat. act. of οκύλλω, in a negative command. The original meaning of σκύλλω is to skin, flay. The modified and weaker connotation, as here, is bother, trouble. See also N.T.C. on Matt. 9:36; pp. 439, 440, including footnote 426.

Verse 52

ἐκόπτοντο, third per. pl. imperf. middle of κόπτω; here, to beat one’s breast in mourning; hence, to wail or mourn (over) someone. Cf. 23:27.

Verse 53

κατεγέλων, third per. pl. imperf. of καταγελάω; lit. to laugh down; hence, to laugh in one’s face, to ridicule.

Verse 55

Note the two infinitives: δοθῆναι, aor. pass. of δίδωμι; and φαγεῖν, 2nd aor. act. of ἐσθίω.

Verse 56

ἐξέστησαν, third per. pl. 2nd aor. indicat. of ἐξίστημι. Cf. 2:47. They “were knocked out of their senses,” “were (thoroughly) astonished.”

Summary of Chapter 8

Chapter 7 closed with a description of a penitent woman in the act of anointing Jesus. Chapter 8 begins by mentioning the names of other women. They rendered service by contributing to the material support of the little group consisting of Jesus and his disciples. The names of three of these women are mentioned: Mary Magdalene, Joanna, and Susanna. We are told that there were many others (verses 1–3).

We must not suppose, however, that all those who listened to Jesus responded with deeds of gratitude. Hearts differ. In this respect they resemble the various kinds of soil on or into which seed is sown. These kinds are: hard, rocky, thorn-infested, and good. Only the last of the four produces a harvest, at times yielding as much as a hundredfold (the parable of The Sower—verses 4–8).

Next, Jesus described the purpose of addressing the people by means of parables, that purpose being to reveal the mysteries of the kingdom to those who are willing to accept the truth, and to conceal them from those who have hardened their hearts against the truth (verses 9, 10).

At the request of his disciples Jesus then explained to them the parable of The Sower. He started out by saying, “The seed is the word of God.” He continued by informing them that the four kinds of soil indicate respectively unresponsive, impulsive, preoccupied, and well-prepared hearts. It is the last kind of heart alone that is fertile (verses 11–15).

Fertile hearts resemble shining lamps. Both are a blessing. Now when a person lights a lamp, he does not hide it under a bed but places it on a stand. Similarly, hearts and lives must be outgoing. They must not be hid but must shine for Jesus and his kingdom. The mystery must be revealed.

But whether revealed or concealed, whatever is done with the mystery will not go unnoticed. There is nothing hidden that will not be disclosed. This shows how very important it is to listen carefully to whatever Jesus has to say: “Take care, therefore, how you listen.” Whoever heeds the message will receive an ever-increasing blessing. Whoever hardens himself against it will lose even that which he thinks he already possesses (verses 16–18).

It may have been disturbing remarks about Jesus—that his opponents regarded him as being demon-possessed and that even some of his friends thought he was out of his mind—that caused his mother Mary and his brothers to make an attempt to contact him, with the intention, probably, to take him along with them, removing him from the public eye and providing for him a haven of rest and refreshment. But however well-intentioned this attempt, it amounted to sinful interference with Christ’s own pre-designed program of activities. Mary and his brothers must be made to understand that his comings and goings cannot be determined by earthly ties but only by the will of God. Hence, when Jesus is told that his mother and brothers are standing outside, wanting to see him, he answers, “Mother to me and brothers to me are those who are listening to the word of God and are putting it into practice” (verses 19–21).

Once Jesus stepped into a boat with his disciples and said to them, “Let us cross over to the other side of the lake.” According to Mark 4:35 this incident occurred on the evening of the day Jesus addressed the crowds by means of parables. Almost as soon as the boat had left the shore Jesus fell into a deep sleep. He must have been very tired. A furious tempest arose, so that the boat was becoming water-logged. So the disciples, frantic with fear, awaken Jesus, crying, “Master, Master, we’re perishing.” He arises and with a word of command stills the winds and the waves. Addressing his disciples, he asks them, “Where (is) your faith?” Awestruck and filled with amazement, they ask one another, “Who then is this, that he commands even the winds and the water, and they obey him?” (verses 22–25).

In the rest of chapter 8 Luke describes Jesus as the Hope of the hopeless. These closing sections move on to a gradual and exciting climax. They picture a demoniac who was hopelessly wild (verses 26–39), a woman who was hopelessly ill, and a father who became hopelessly bereaved (verses 40–56); hopelessly in each case “by human standards.” But now notice the climax: the people in general (see verse 29) had reached the point where they were totally unable effectively to bind the demoniac; no one was able to cure the woman (verse 43); and, of course, no power in the universe was able to raise a child from the dead! Not even the Teacher? No, not even the Teacher … so everybody thought. Note the statement: “While he [Jesus] was still speaking, someone came from the synagogue ruler’s (house), saying, ‘Your daughter is dead; don’t bother the Teacher any more.’ ”

Yet Christ, in his majesty, power, and compassion, triumphed over this hopelessness in all three cases: he dispelled the demons and transformed the demoniac into a missionary; he healed the woman and perfected her faith, changing it from faith concealed to faith revealed; and he not only, to the amazement of everybody, brought the child back to life, but even in his tenderness took care that she got something to eat!

What is especially important is the fact that not only the power but also the pity of Christ is revealed. His compassionate heart is laid bare. The lesson, therefore, is this: “Give your heart to the wonderful Savior.” A second lesson is this:

“I have given you an example, in order that just as I did to you so also you should do” (John 13:15).

“Be therefore imitators of God, as beloved children, and walk in love, just as Christ loved you and gave himself up for us, an offering and a sacrifice to God, for a fragrant odor” (Eph. 5:1, 2).

Satan must be banished from hearts and lives, and the wonderful story must be told!

²⁹⁶ Or: from whom seven demons had gone out.

²⁹⁷ Or: Herod’s steward.

N.T.C. W. Hendriksen, New Testament Commentary

²⁹⁸ Notes on Greek words, phrases, and constructions in 8:1–3 begin on this page.

²⁹⁹ Or: was gathering, namely, of those who from town after town, etc.

³⁰⁰ Or: he was repeatedly crying out.

³⁰¹ Or: began to ask.

³⁰² Or: message.

³⁰³ Or: testing.

³⁰⁴ W. M. Taylor, The Parables of Our Savior, Expounded and Illustrated, New York, 1886, p. 22.

³⁰⁵ Notes on Greek words, phrases, and constructions in 8:4–18 begin on page 432.

L.N.T. (A. and W. F. Arndt and F. W. Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature

Eunt Euntes Docete

³⁰⁶ Or: and are doing it.

³⁰⁷ Notes on Greek words, phrases, and constructions in 8:19–21 begin on this page.

³⁰⁸ Or simply: One day Jesus, etc.

³⁰⁹ Literally: a squall of wind.

³¹⁰ See S. Greijdanus, Korte Verklaring, p. 211, and many others.

³¹¹ Notes on Greek words, phrases, and constructions in 8:22–25 begin on page 443.

Th.D.N.T. Theological Dictionary of the New Testament, edited by G. Kittel and G. Friedrich, and translated from the German by G. W. Bromiley

³¹² Some manuscripts read Gerasenes (cf. Mark 5:1), others Gadarenes (cf. Matt. 8:28).

³¹³ Or: became frightened.

Grk. N.T. (A-B-M-W) The Greek New Testament, edited by Kurt Aland, Matthew Black, Bruce M. Metzger, and Allen Wikgren

³¹⁴ See A. M. Ross, art., “Gadara, Gadarenes,” Zondervan Pictorial Bible Dictionary, Grand Rapids, 1963, p. 293; and J. L. Hurlbut and J. H. Vincent, A Bible Atlas, New York, etc., 1940 ed., p. 101.

³¹⁵ See S.BK., Vol. I, pp. 491 f.; Vol. IV, p. 516.

³¹⁶ The Latin term legio had been absorbed by Hellenistic Greek and even by Aramaic.

A.V. Authorized Version (King James)

³¹⁷ Notes on Greek words, phrases, and constructions in 8:26–39 begin on this page.

³¹⁸ Or: almost crushed him.

³¹⁹ The words, “having spent all she had on doctors,” are of dubious textual validity. But see Mark 5:26.

³²⁰ Or: weeping and beating (their) breasts.

³²¹ Cf. S.BK., Vol. IV, p. 277.

³²² Notes on Greek words, phrases, and constructions in 8:40–56 begin on page 465.

Gram. N.T. A. T. Robertson, Grammar of the Greek New Testament in the Light of Historical Research

Grk. N.T. (A-B-M-W) The Greek New Testament, edited by Kurt Aland, Matthew Black, Bruce M. Metzger, and Allen Wikgren

N.T.C. W. Hendriksen, New Testament Commentary

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