ESV Global Study Bible :: Footnotes for Luk 8

Luke 8:1–3 Luke has more references to the role of women in Jesus’ ministry than any other Gospel. Here he mentions several by name. The women come from many social levels. See 23:49; 24:1–11; Acts 1:14.

Luke 8:2 Mary was called Magdalene because she was from Magdala, on the western shore of Galilee. Later writers in church history connected Mary Magdalene to the sinful woman of 7:37, calling her a former prostitute. Jesus healed Mary of demonic possession, and she gratefully followed him to the foot of the cross and the empty tomb (Matt. 27:56; 61; 28:1; and parallels). Seven demons reveals the greatness of her healing.

Luke 8:3 Many others and who are both feminine in Greek, referring to women who supported Jesus and his disciples.

Luke 8:4–8 The focus of this parable is on the various kinds of soil on which the sower sows his seed. parable. A story that teaches a moral or spiritual lesson. Some fell on the rock lying beneath a thin layer of soil. ears to hear. An encouragement to understand and obey the parable. hundredfold. A tenfold return would have been considered a good crop.

Luke 8:10 To you it has been given to know. For the disciples’ unique access to Jesus’ teachings, see 10:21–22; 12:32; 22:29. secrets. Jesus’ parables hide the truth from the “crowd” (Matt. 13:2), who remained uncommitted to him, while they communicated truth to his disciples.

Luke 8:12 The seeds along the path (through the field) represent one group of hearers. So that they may not believe and be saved assumes that faith is the means of salvation.

Luke 8:13 believe. A few interpreters think this is saving faith because these people “believe.” Though they “fall away” (from fellowship?), this is not an ultimate rejection of Christ. But it is more likely that this is merely intellectual “faith” (compare James 2:17), not saving faith, for these plants have no root (see Mark 4:17), they bear no fruit, and they last only for a while (on perseverance, see notes on John 6:40; Rom. 8:29; 8:30; 2 Tim. 2:11–13; Jude 21).

Luke 8:14 cares. Compare 12:22–34; 21:34. riches. Compare 12:15; 16:1–13.

Luke 8:15 With patience can also be translated “with perseverance” (compare 21:19). Fruit-bearing in God’s kingdom often requires much work before significant results are seen.

Luke 8:16–18 hidden . . . be made manifest . . . secret . . . come to light. Jesus is ultimately speaking about the final judgment, but gospel proclamation and ministry in this age are like a “lamp” (v. 16) that exposes and drives away dark areas of sin before the final judgment. The one who [already] has a knowledge of God’s Word will understand it better (more will be given), whereas the one who does not listen carefully (has not) will lose even what he has heard (see Acts 28:25–28; and notes on Matt. 25:29; Mark 4:24–25).

Luke 8:19–21 The brothers of Jesus are most likely the sons born to Joseph and Mary after Jesus’ birth. My mother and my brothers are those. For Jesus, spiritual relationships were more important than physical ones. Thus his real family is made up of those who hear the word of God and do it (see note on Mark 3:35).

Luke 8:22–25 windstorm. The Sea of Galilee is 696 feet (212 m) below sea level, resulting in sudden storms. Jesus rebuked the wind and . . . waves, revealing that he has authority over nature, just as the Lord God does. Where is your faith? implies a deficiency rather than an absence of faith. See note on Mark 4:40.

Luke 8:27 man . . . who had demons. The use of “he” (vv. 27–30) and “they” (vv. 31–33) is determined primarily by whether the demons are seen as acting in unity with the man or apart from him.

Luke 8:28 When he saw Jesus, he . . . fell down before him. See note on Mark 5:6–7. I beg you reveals Jesus’ authority over the demons. do not torment me. See Luke 8:31.

Luke 8:29 He had commanded indicates that the demon did not come out the first time Jesus commanded it to (see note on Mark 5:8).

Luke 8:30 Legion indicates thousands of demons but may be an intentional overstatement. See note on Mark 5:9.

Luke 8:31 abyss. The final destination of Satan and his angels; compare Matt. 25:41; 2 Pet. 2:4; Rev. 20:3.

Luke 8:32–33 A large herd of pigs shows that this is a Gentile region, since pigs were forbidden for Jews (Deut. 14:8; see note on Matt. 8:30–34).

Luke 8:35 The drowning of so many pigs verifies that a large number of demons were in the man.

Luke 8:36 Healed can also be translated “saved.”

Luke 8:37 So he . . . returned. Luke completes the story of the townspeople before completing the story of the demoniac. for they were seized with great fear. The townspeople seem to have had a superstitious fear of Jesus’ mysterious power. Perhaps they were also afraid of losing more of their property.

Luke 8:38–39 declare how much God has done. . . . proclaiming . . . how much Jesus had done. Jesus has the same status as God (compare 9:42–43).

Luke 8:40 The crowd welcomed him refers back to vv. 1–21 and the “crowd” of vv. 4 and 19.

Luke 8:41–42a a ruler of the synagogue. See note on Mark 5:22. A board member of the synagogue, or more likely the official in charge of arranging services (see Acts 13:15).

Luke 8:43 discharge of blood. Her situation is difficult because of its duration (twelve years) and hopelessness (she could not be healed by anyone). Moreover, her hemorrhaging would also have made her ceremonially unclean, which would have cut her off from many social and religious relationships (see Lev. 15:25).

Luke 8:47 trembling. Fear is appropriate when experiencing God’s presence (v. 35). The woman declared . . . why she had touched him. Compare Mark 5:33.

Luke 8:48 Jesus’ addressing her as daughter probably reassures the woman, as does his statement that your faith has made you well. This seems to mean both physical and spiritual healing (see note on v. 36). Also, Jesus’ final words to her, go in peace, suggest that she has been saved.

Luke 8:49 While he was still speaking marks a change back to the story of Jairus. Do not trouble the Teacher any more assumes that while Jesus could heal the sick, the girl’s death placed her beyond his ability to heal.

Luke 8:51 Peter and John and James. This is Luke’s first mention of this inner group of disciples.

Luke 8:52–53 weeping and mourning. Professional mourners and flutists were often hired to attend funerals. She is not dead but sleeping must be understood in light of vv. 49, 53.

Luke 8:54–55 she got up at once. Along with the fact of her eating, this offers immediate proof of the miracle.

Luke 8:56 he charged them to tell no one. A sharp contrast to v. 39. Jesus is now back in a Jewish region where mistaken expectations about a political and revolutionary messiah could make Jesus’ ministry much more difficult.