View source for Luke 8

{{New Testament chapter short description}}
{{Bible chapter|letname= Luke 8 |previouslink= Luke 7 |previousletter= chapter 7 |nextlink= Luke 9 |nextletter= chapter 9 |book= [[Gospel of Luke]] |biblepart=[[New Testament]] | booknum= 3 |category= [[Gospel]] | filename= CodexGigas 524 Luke.jpg |size=250px | name=CodexGigas 524 Luke |caption=<div style="width: 250px; text-align: center; line-height: 1em">The [[Latin]] text of Luke 6:40–9:9 in<br />[[Codex Gigas]] (13th century)</div>}}
'''Luke 8''' is the eighth chapter of the [[Gospel of Luke]] in the [[New Testament]] of the [[Christianity|Christian]] [[Bible]]. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that [[Luke the Evangelist]], a companion of [[Paul the Apostle]] on his missionary journeys,<ref>Jerusalem Bible (1966), "Introduction to the Synoptic Gospels", New Testament p. 5</ref> composed both this [[Gospel]] and the [[Acts of the Apostles]].<ref name=Holman>Holman Illustrated Bible Handbook. Holman Bible Publishers, Nashville, Tennessee. 2012.</ref> This chapter mentions the women who supported [[Jesus]] and records some of the great miracles he performed, as well as several [[Parables of Jesus|parables told by him]].<ref name=Halley>Halley, Henry H. ''Halley's Bible Handbook'': an Abbreviated Bible Commentary. 23rd edition. Zondervan Publishing House. 1962.</ref>

==Text==
The original text was written in [[Koine Greek]]. [[Chapters and verses of the Bible|This chapter is divided into]] 56 verses. Some early [[biblical manuscripts#New Testament manuscripts|manuscripts]] containing the text of this chapter are:
*[[Papyrus 75]] (175–225)
*[[Codex Vaticanus]] (325–350)
*[[Codex Sinaiticus]] (330–360)
*[[Codex Bezae]] (~400)
*[[Codex Washingtonianus]] (~400)
*[[Codex Alexandrinus]] (400–440)
*[[Codex Ephraemi Rescriptus]] (~450; extant verses 29–56).

=={{Anchor|Verses 1–3}}The women who sustained Jesus (verses 1–3)==
{{quote|Now it came to pass, afterward, that He went through every city and village, preaching and bringing the glad tidings of the kingdom of God. And the twelve were with Him, and certain women who had been healed of evil spirits and infirmities—Mary called Magdalene, out of whom had come seven demons, and Joanna the wife of Chuza, Herod’s steward, and Susanna, and many others who provided for Him from their substance.|{{bibleverse|Luke|8:1–3|NKJV}}}}

Following a "fairly static period",{{sfn|Franklin|2007|p=937}} Jesus continues his itinerant ministry within "every city and village" within [[Galilee]].<ref>[[Albert Barnes (theologian)|Barnes, A.]] (1834), [https://biblehub.com/commentaries/barnes/luke/8.htm Barnes' Notes] on Luke 8, accessed 2 January 2022</ref>

In verses 2 and 3, [[Mary Magdalene|Mary called Magdalene]], [[Joanna, wife of Chuza|Joanna the wife of Chuza]], and [[Susanna (disciple)|Susanna]] are named as women who provided material sustenance to Jesus during his travels, along with other unnamed women. While [[Gospel of Matthew|Matthew]], [[Gospel of Mark|Mark]] and [[Gospel of John|John]] mentioned the names of the women present at the [[Crucifixion of Jesus|cross]], Luke only refers them as "the women that followed him [Jesus] from Galilee" ([[Luke 23#Verse 49|Luke 23:49]]), but he names them at the end in the story of the women's visit to the [[empty tomb]] ("It was Mary Magdalene and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles." [[Luke 24:10]]).{{sfn|Bauckham|2017|p=131}} The two passages with the names of some women alongside the mention of the [[Apostles in the New Testament|"twelve" and "apostles"]], respectively (Luke 8:1–3 and [[Luke 24:10]]), "form a literary ''[[inclusio]]''" which brackets the major part of Jesus' ministry (leaving out only the earliest part of it).{{sfn|Bauckham|2017|p=131}}{{efn|Luke has another bigger ''inclusio'' using Simon Peter as "both the first and the last disciple to be named in his Gospel" ({{bibleverse|Luke|4:38|KJV}}; {{bibleverse|Luke|24:34|KJV}}), similar to [[Gospel of Mark|Mark]].{{sfn|Bauckham|2017|p=131}}}} [[Henry Alford (theologian)|Henry Alford]] notes that this material is "peculiar to Luke",<ref name=alford>Alford, H., [https://biblehub.com/commentaries/alford/luke/8.htm Greek Testament Critical Exegetical Commentary - Alford] on Luke 8, accessed on 14 April 2025</ref> and according to [[Richard Bauckham]], this surely implies that Luke receives his special information from "one (most likely Joanna) or more than one of" the women.{{sfn|Bauckham|2017|p=131}} Eric Franklin notes that the "seven [[demon]]s" from which Mary had been liberated reflected "the severe nature of her illness", not an earlier life of immorality.{{sfn|Franklin|2007|p=937}}

Irish archbishop [[John McEvilly]] notes that for "ministered unto him" (verse 3), some versions read "unto them", but "the [[Vulgate]] reading (''ministrabant ei'': ''they served him'') is the best supported by critical evidence".<ref>McEvilly, J. (1898), [https://www.ecatholic2000.com/macevilly2/untitled-68.shtml An Exposition Of The Gospels by The Most Rev. John Macevilly D.D.] on Luke 8, accessed on 15 April 2025</ref>

=={{Anchor|Verses 4–15}}The parable of the sower and the purpose of the parables (verses 4–15)==
{{Main|Parable of the Sower}}
[[File:Representation of the Sower's parable.JPEG|thumb|right|An icon depicting the Sower (Biserica Ortodoxă din Deal, [[Cluj-Napoca]], Romania)]]
The words of verse 4, ''a great crowd was gathered, and people were coming to Jesus from every town'',<ref>{{bibleverse|Luke|8:4|NCV}}: [[New Century Version]]</ref> suggest that in each city or village those who lived there were joined by a multitude who travelled with Jesus to hear him preach. Protestant writer [[Heinrich August Wilhelm Meyer|Heinrich Meyer]] interprets καὶ τῶν κατὰ πόλιν, ''kai tōn kata polin'' as meaning ''also'' those coming city by city.<ref>Meyer, H. A. W. (1880), [https://biblehub.com/commentaries/meyer/luke/8.htm Meyer's NT Commentary] on Luke 8, translated from the German sixth edition, accessed 2 January 2022</ref> Jesus tells a story to the crowd. In the story, a sower sowed [[seed]] on the path, on rocky ground and among thorns, locations which offered "no hope of a [[harvest]]",{{sfn|Franklin|2007|p=937}} and the seed was lost; but when seed fell on [[fertile soil|good earth]] it grew a hundredfold (verse 8).

This parable, sometimes called the "Parable of the Soils",<ref>Sproul, R. C., [https://tabletalkmagazine.com/daily-study/2008/06/parable-soils/ The Parable of the Soils], Ligonier Ministries, accessed 19 July 2020</ref> is also found in the {{bibleverse|Matthew|13:1–23|9}} and {{bibleverse|Mark|4:1–20|9}}. In Luke's account, Jesus tells this parable to the large crowd assembled "from every city" (verse 4), whereas in [[Matthew's gospel|Matthew]] and [[Gospel of Mark|Mark]]'s accounts it is one of the parables Jesus taught from a boat off the shore of the [[Sea of Galilee]] ([[Matthew 13:2]], {{bibleverse||Mark|4:1|NKJV}}). Luke has Jesus teach from a boat in the lake in [[Luke 5|chapter 5]] but he does not detail there the content of Jesus's teaching. [[Nonconformist (Protestantism)|Non-conformist]] minister [[Alexander Maclaren]] pictures such crowds assembling to listen to Jesus that "the cities of [[Galilee]] seemed emptied out to hear Him", and thus the reader can see many who would hear the word and bear fruit "a hundredfold", as well as how many who would "fall away".<ref>Maclaren, A., [https://biblehub.com/commentaries/maclaren/luke/8.htm MacLaren Expositions of Holy Scripture] on Luke 8, accessed 19 July 2020</ref> In verse 14, on those who hear the word without bearing fruit to maturity, Alford notes that the "cares of life", the "riches of life" and the "pleasures of life" should all be inferred.<ref name=alford />

=={{Anchor|Verses 16–18}}Parable of the lamp (verses 16–18)==
{{Main|Lamp under a bushel}}
In this parable, Jesus notes that no-one lights a lamp and then hides it: the lamp is put on a stand, so that people may see it. Use of the light, to see ''by'' it, is highlighted in paraphrase versions.<ref>{{bibleverse|Luke|8:16|MSG}}: [[The Message (Bible)|The Message]] version by [[Eugene H. Peterson]]; [https://bible.knowing-jesus.com/Luke/8/type/auv Luke 8:16 in William E. Paul's ''An Understandable Version''], published 2015, accessed 11 September 2023</ref> Verse 16 is repeated at [[Luke 11|Luke 11:33]].<ref>[[John Gill (theologian)|Gill, J.]], [https://biblehub.com/commentaries/gill/luke/11.htm Gill's Exposition] on Luke 11, accessed 11 September 2023</ref> Verses 16 and 17 point to the future that the word of the Lord would grow 'mightily and prevailed' ({{bibleverse|Acts|19:20|9}}), with verse 18 giving warning to listen to it 'with patient endurance' and discrimination.{{sfn|Franklin|2007|p=937}}

=={{Anchor|Verses 19–21}}Mother and brothers of Jesus (verses 19–21)==
This passage records that Jesus' mother and brothers came seeking him. When Jesus was informed of their presence, he answered by extending the family relationship to all those who "hear the word of God and do it".{{sfn|Franklin|2007|pp=937–938}} Mary and Jesus' brothers would later be counted among the earliest disciples
waiting for the gift of the Spirit ([[Acts 1:14]]).{{sfn|Franklin|2007|p=938}}

=={{Anchor|Verses 22–25}}The storm calmed (verses 22–25)==
{{Main|Calming the storm}}
Jesus and his disciples were crossing the [[Sea of Galilee]] one evening in a boat when a furious storm came up, with the waves breaking over the boat, so that it was nearly swamped. Jesus was in the stern, sleeping on a cushion, but the disciples woke him and said to him, "Teacher, don't you care if we drown?"<ref>{{cite book|title=The People's New Testament Commentary|author-first1=M. Eugene |author-last1=Boring|author-first2=Fred B. |author-last2=Craddock|year=2004|ISBN=0664227546|page=126}}</ref> Jesus got up, rebuked the wind and said to the waves, "Quiet! Be still!" Then the wind died down and it was completely calm. This account is also recorded in the [[Gospel of Matthew]] ([[Matthew 8:23|8:23]]–[[Matthew 8:27|27]]) and [[Gospel of Mark]] [[Mark 4|4:35–41]]). As [[Genesis 1:2]] states how the Spirit of God tamed the waters at creation, Moses with the command over the [[Red Sea]] ([[Exodus 14]]; cf. [[Isaiah 51]]:9 of God's victory over the sea at [[the Exodus]]) and Elijah with command over the [[Jordan River]] ([[2 Kings 2]]:8), thus Jesus, as 'God's final act of redemption', here revealed his total power over "the deep".{{sfn|Franklin|2007|p=938}}

=={{Anchor|Verses 28–39}}The Gerasene demoniac (verses 28–39)==
{{Main|Exorcism of the Gerasene demoniac}}
The miracle took place when Jesus went across the lake to the land of the Gerasenes (or [[Umm Qais|Gadarenes]]), the modern [[Jerash]] in [[Jordan (country)|Jordan]]. There a man possessed by an evil spirit came from the caves to meet him. No one could bind this man anymore, not even with a chain, for no one was strong enough to subdue him. Night and day among the tombs and in the hills he would cry out and cut himself with stones. When he saw Jesus from a distance, he ran and fell on his knees in front of him. He shouted at the top of his voice, "What do you want with me, Jesus, Son of the Most High God? In God's name don't torture me!" For Jesus had said to him, "Come out of this man, you evil spirit!"

: Then Jesus asked him, "What is your name?" "My name is Legion," he replied, "for we are many". And he begged Jesus again and again not to send them out of the area.

A large herd of [[pig]]s was feeding on the nearby hillside. The demons begged Jesus, "Send us among the pigs; allow us to go into them." He gave them permission, and the evil spirits came out and went into the pigs. The herd rushed down the steep bank into the lake and were drowned.

The term 'the Most High God' used to call Jesus's father by the tormented man, was also used by the spirit-possessed slave girl at Philippi who was later healed by Paul ([[Acts 16:17]]).{{sfn|Franklin|2007|p=938}}

=={{Anchor|Verses 40–56}}Raising of Jairus' daughter and healing the bleeding woman (verses 40–56)==
{{Main|Raising of Jairus' daughter|Jesus healing the bleeding woman}}
The story immediately follows the exorcism at Gerasa. Back in Galilee, [[Jairus]], a patron or ruler of a Galilee [[synagogue]], had asked Jesus to heal his 12-year-old daughter, who was dying (in Matthew's account, Jairus used hyperbolic expressions{{Citation needed|date=May 2015}} in his anxiety: ‘My daughter is even now dead’). As they were travelling to Jairus' house, a sick woman in the crowd touched the border (or possibly the [[Christianity and fringed garments#New Testament|fringe]]) of Jesus' cloak and was healed of her sickness. Jairus' daughter was then reported as having died, and Jairus was therefore advised not to trouble Jesus, 'the teacher', any further. Jesus, however, continued to the house, stating that the girl was not dead but asleep, and restored her to health. The chapter ends with Jesus' commands that the girl should be fed and that Jairus and his wife should tell no-one what had happened.

=== ''Tzitzit'' ===
{{Main|Tzitzit}}
[[File:ChildTzitzit.jpg|thumb|right|150px|A child's ''tzitzit'' attached to school shirt]]
Luke's and Matthew's accounts specify that the bleeding woman touched the "[[Christianity and fringed garments|fringe]]" of his cloak, using the Greek word ''kraspedon'', which also appears in [[Mark 6]].<ref>''κράσπεδον/kraspedon'', see [http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G2899&t=KJV Strong's G2899]</ref> According to the ''[[Catholic Encyclopedia]]'' article on fringes in scripture, the [[Pharisees]] (one of the sects of [[Second Temple Judaism]]) who were the progenitors of modern [[Rabbinic Judaism]], were in the habit of wearing extra-long fringes or tassels ([[Matthew 23]]:5), a reference to the formative [[Tzitzit|''çîçîth'' (''tzitzit'')]]. Because of the Pharisees' authority, people regarded the fringe as having a mystical quality.<ref>{{Citation |last=Knight|first= Kevin|title= Fringes (in Scripture) |encyclopedia= The Catholic Encyclopedia |url= http://www.newadvent.org/cathen/06307b.htm |year=2009 |accessdate =30 December 2011}}</ref>

== See also ==
* [[Johanna]]
* [[Mary of Magdalene]]
* [[Ministry of Jesus]]
* [[Miracles of Jesus]]
* [[Parables of Jesus]]
* [[Susanna (disciple)]]
* Related [[Bible]] parts: [[Numbers 15]]; [[Deuteronomy 22]]; [[Joshua 10]]; [[Matthew 8]][[Matthew 11|, 11]][[Matthew 12|, 12]][[Matthew 13|, 13]][[Matthew 14|, 14]]; [[Mark 4]][[Mark 5|, 5]][[Mark 6|, 6]][[Mark 15|, 15]]; [[Luke 7]][[Luke 23|, 23]][[Luke 24|, and 24]]

==Notes==
{{notelist}}

==References==
{{reflist}}

==Sources==
*{{cite book| last=Bauckham| first= Richard | author-link= Richard Bauckham |title =Jesus and the Eyewitnesses | edition = 2nd | publisher = Wm. B. Eerdmans Publishing | year = 2017 | isbn = 9780802874313 | url = https://books.google.com/books?id=J2lAvgAACAAJ}}
*{{cite book|last= Franklin | first= Eric | chapter = 59. Luke | title=The Oxford Bible Commentary | editor-first1=John| editor-last1=Barton |editor1-link = John Barton (theologian) | editor-first2=John| editor-last2= Muddiman |editor2-link = John Muddiman | publisher = Oxford University Press |edition= first (paperback) | date = 2007 | pages = 922–959 | isbn = 978-0199277186 | url=https://books.google.com/books?id=ZJdVkgEACAAJ| access-date=February 6, 2019}}

== External links ==
*{{bibleverse|Luke|8|KJV}} King James Bible – Wikisource
*[http://www.latinvulgate.com/lv/verse.aspx?t=1&b=3&c=8 English Translation with Parallel Latin Vulgate]
*[http://www.gospelhall.org/bible/bible.php?passage=Luke+8 ''Online Bible'' at GospelHall.org] (ESV, KJV, Darby, American Standard Version, Bible in Basic English)
*[http://www.biblegateway.com/passage/?book_id=49&chapter=8 Multiple bible versions at ''Bible Gateway''] (NKJV, NIV, NRSV etc.)

{{sequence
| prev = [[Luke 7]]
| list = Chapters of the Bible<br />[[Gospel of Luke]]
| next = [[Luke 9]]
}}
{{Gospel of Luke}}

[[Category:Gospel of Luke chapters|Luke 08]]
[[Category:Mary Magdalene]]
[[Category:Jerash]]