Lucas 8
Charles Spurgeon · Citado em PreceptAustin
Lucas 8
Spurgeon writes "A short life should be wisely spent. We have not enough time at our disposal to justify us in misspending a single quarter of an hour. Neither are we sure of enough life to justify us in procrastinating for a moment. If we were wise in heart we should see this, but mere head wisdom will not guide us aright." See his full note on Ps 90:12+. The great Puritan divine John Flavel wrote that "THE heart of man is his worst part before it is regenerated, and the best afterward; it is the seat of principles, and the fountain of actions." And hold it fast - Hold fast is katecho in the present tense and active voice (volitional choice, decision of our will) signifying that holding fast to the truth of the Gospel is to be the continual choice of our will! Notice also that one's continually holding fast to the Word of the Gospel is evidence that God's Spirit is continually holding us fast, this "dual dynamic" emphasizing the mysterious juxtaposition of divine sovereignty and human responsibility, God's part, our part! We continually choose to hold fast to the Gospel because the Spirit continually enables us to make the choice to hold fast (see Php 2:13NLT+). We see a similar pattern in another use of katecho in 1 Cor 15:2+ where Paul writes "by which (REFERRING TO THE GOSPEL - 1 Cor 15:1+) also you are saved, if (see First Class Conditional = "Since") you hold fast (katecho) the word (GOSPEL) which I preached to you, unless you believed in vain." Paul is saying that to hold fast the Word of the Gospel is evidence one is genuinely saved by the Gospel. He is not implying one can lose their salvation but is saying that the only ones who are able to hold fast (cf perseverance of the saints) are those who have been born again and therefore have the enabling power of the indwelling Spirit (katecho is used in similar descriptions of perseverance of the saints in Hebrews 3:6+ = "if we hold fast our confidence" and Hebrews 3:14+ = "if we hold fast the beginning of our assurance"). In another use of katecho we see the antithesis of the good heart in Romans 1:18+ where Paul describes unbelievers who actively, willfully (active voice) "suppress (hold down) the truth (ABOUT GOD AND THE GOSPEL) in unrighteousness!" John Phillips on hold it fast - The Lord demands a response of some sort to the proclamation of His Word. Honesty and openness will result in God's Word taking permanent root in a human heart. Demonic activity, shallowness, materialism, and ulterior motives are primary causes for hearing God's Word in vain. Good hearts receive and hold the Word fast! Bad hearts reject and hold the Word down! THOUGHT - When we are holding fast the Gospel, we will find that in times of trial, persecution and affliction, the Gospel will hold us fast! We should frequently, even daily "preach the Gospel" to ourselves (see What it Means to be Gospel Centered - excellent chart; Video by Jerry Bridges - Preach the Gospel to Yourself) Remember also that one of the best ways to hold fast to God's Word is by memorizing it. Are you memorizing God's Word? If not, you need to begin today! See Memorizing His Word and Memory Verses by Topic. You can hardly experience the priceless supernatural benefits of Meditating on the Word (e.g., Joshua 1:8+, Ps 1:2-3+, Ps 119:9-11+) if you fail to internalize the Word in your heart and mind. Memorization is the best way to internalize the Word! Bear fruit with perseverance - As alluded to in the discussion above on hold fast and its association with the doctrine of perseverance of the saints, Luke adds that perseverance is the condition in which we are enabled by the Holy Spirit to bear fruit, this fruit bearing serving to prove that we are genuine saints! Stated another way, a saint without fruit ain't! That is, one who professes to be a saint but never at any time bears fruit "ain't a saint," bad grammar, but accurate theology! Bear fruit with perseverance also implies that bearing genuine spiritual fruit will take perseverance. This is especially true when one considers the pressures that Jesus had just descried as affected the integrity of the soils/hearts, so not only does bearing fruit take time, it also necessitates (Holy Spirit enabled) steadfast endurance to resist the distracting, destructive pressures Jesus described! Bear fruit (karpophoreo) is in the present tense and thus Jesus is teaching that true believers will bring forth fruit ("good works") continually (present tense) in all manner of activity undertaken for the glory of the Father (cf Mt 5:16+, Jn 15:8), in the Name of the Son and in the energizing/enabling power of the indwelling Holy Spirit, upon Whom the believer is entirely dependent. Indeed, good works could be aptly termed "God works" and those are the only works that will endure throughout eternity! The corollary is that when people abandon their profession of faith in Christ, it is evidence that their profession was never real, that they had not exercised saving faith. The proof of authenticity of one's salvation is perseverance and fruit bearing. But don't be confused because perseverance does NOT save a person, but only serves to show that a person is truly saved. MacArthur elaborates on the important truth of perseverance - Sometimes you hear an evangelist say "Come forward and pray this prayer and now we're happy to tell you you're all in the kingdom of God." They don't know that is true, because you cannot tell simply because someone prayed a prayer. You cannot tell because they had an outburst of joy. So how can you tell? Fruit with perseverance. Come back in a year, in five years, ten. The good soil, the honest and good heart holds permanently to the truth and manifests fruit with hupomone, with perseverance. Hupomone means “to remain under.” Menō is “to remain.” Hupo is “under.” So this is the person who can remain under trials, temptations, pressures, and difficulties and yet will continue to persevere and bear spiritual fruit. That is the test of a genuine believer! You cannot tell someone that simply because they prayed a prayer they are now a Christian because you do not know. (Luke 8:14-15 Receptivity to the Gospel, Part 3) As Spurgeon says regarding perseverance "He is not converted at all who is not converted eternally. The work of man is temporary; the work of God is everlasting." (Exposition on Luke 8)Darrell Bock emphasizes the vital role of perseverance (or patience) writing that "The mention of patience (perseverance) is important, for Luke assumes that believers live under much pressure because of their faith. Associating with Jesus will not help people to win popularity contests. If we care about the world's respect or are too weak to resist temptation, we will not hold on to the WORD with patience; tragically, we may fall away, or our potential for fruitfulness may be choked out (ED: THIS IS THE DESCRIPTION OF AN UNBELIEVER IN Lk 8:14. CF DEMAS - 2 Ti 4:10+). Three of the examples end with the seed failing to produce that for which it was sown. God sows the word to bear fruit in the heart. Only by clinging patiently to what God offers does the seed reach maturity. In other New Testament texts such reliance is called faith. (Luke 8:4-9:17 Call to Faith and Christology) Courson on perseverance - When planting a garden, one plants the seed, then waters it, then waits, then waters it, then waits before there's even the slightest breakthrough. We understand this about gardens, but we don't understand the same thing is true spiritually. "I've gone to church five times in a row," we say, "but nothing's happening." Or, "I've had morning devotions for two weeks straight, yet I'm not seeing any fruit, or my situation is not changing, or I still don't have peace. I'll give it one more week, and then it's back to sleeping in." We sow the seed, but we don't allow it time to take root and bear fruit. The one who bears fruit is the one who receives the Word with patience. (Ibid)
Lucas 8
Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." Behold is like a divine yellow highlight pen, which in effect says something like "Listen up, all ye who would be wise in the ways of Jehovah!"
Lucas 8
Spurgeon explains "There was just a little coating of earth, sufficient for the fructification and the early sprouting of the seed; it came up all the more quickly because it was so near the surface, and because the heat could get at it so easily, the hard pan of the rock speedily sending up the heat to it. But, for that very reason, “as soon as it was sprung up, it withered away, because it lacked moisture.” (Exposition) MacArthur on the second soil, the rocky soil - Rocky soil doesn't mean soil full of rocks. No self-respecting farmer would allow for that. When they plowed, they plowed up the rocks and then they removed the rocks and carried them away because they would retard the freedom of the roots and the plant to develop. But what it's talking about here is rock bed. Israel is a tremendously rocky area, and not just with pebbles and stones, there are many of those, of course, but down under the soil is rock bed. In many cases a firm limestone rock bed would be below the surface far enough below to have escaped the plow. And so, in those situations the seed goes in. As soon as it grew up it withered away because it had no moisture, the roots can't get down into the water in the soil and so immediately they draw whatever nutrients out of the surface soil and the plant goes up because it can't go down, and it looks like it's going flourish but as soon as the sun comes out and the water is gone, the roots can't go deeper and it withers and dies. This too would be the bane of a farmer who had done everything he could to plow his field and didn't know what was down below and so he lost his crop. Rapid growth might have looked like a good sign. But a farmer would know it's not a good sign. That means it's not developing a root system and no moisture means death. (Receptivity to the Gospel) It withered away - Mt 13:6+ gives the reason it withered - "when the sun had risen, they were scorched; and because they had no root, they withered away." Darrell Bock - Both Old and New Testaments issue dire warnings about the consequences of falling away or departing from faith (Jer 3:13-14; Dan 9:9; 1 Tim 4:1; Heb 3:12). Jesus offers no comfort for the person represented here; he merely notes significantly that the seed never bears fruit." (The Parable of the Seed and the Importance of the Word Luke 8:4-21) Spurgeon on no moisture- Now, a plant must have moisture. Dew, rain, or some sort of watering must come to it. On that little soil with a hard rock at the bottom there was plenty of heat when the sun shone, and so the little moisture it had made the seed sprout at once, but it had no further moisture, and therefore became parched. So certain hearers get a little moisture, as it were, by contact with an earnest preacher, they come under that word which drops as the dew and distils as the rain, but they have not the vitalizing Holy Ghost at their root to be the perpetual source of life. They have their lamps, but they have no oil in their vessels to keep them trimmed. They lack the moisture of the Holy Ghost. He it is that comes to his own people secretly, at the roots of their life, so that from him they suck up the life of God, and so they live; but the mere stony-ground convert has not the Holy Ghost. And oh, permit me to say most solemnly to every one here, if we have no more than nature gave us under its best conceivable circumstances, we have no more than the Pharisees, and that landed them in hell. We must have the Spirit of God, and from first to last the religion of our hearts must be wrought of the Spirit, and sustained by the Spirit, and if it be not, the sooner we are rid of such a religion the better, for it will only deceive us. (The Seed Upon the Stony Ground) Withered (3583)(xeraino from xeros = dry) means to become dry, to dry up and figuratively to become stiff (Mk 9:18). Of plants that wither (Jas 1:11). In the passive voice means to be dried up (Mt 13:6; 21:19, 20; Mk 4:6; 11:20, 21; Lk 8:6; Jn 15:6; 1 Pe 1:24). Of fluids dried up (Mk 5:29; Rev. 16:12; Sept.: Ge 8:7; 1 Ki 17:7; Isa. 19:5). Of the body or its members, to wither (Mk 3:1, 3; 9:18; Sept.: 1 Ki 13:4; Pr. 17:22). In the sense of to be dry, ripe (Rev. 14:15; Sept.: Jer. 12:4; Hos. 9:16). Gilbrant - Twelve times it speaks of water or plants drying up, and once of the drying up of the issue of blood in the woman Jesus healed (Mark 5:29). The remaining uses are metaphorical for paralysis (Mark 3:1,3) or the “drying up” of the usefulness of the body (cf. Mark 9:18). (Ibid) Friberg's summary of xeraino - (1) literally dry out, parch, cause to wither (Jas 1.11); passive become dry, dry up (Rev 16.12); of the flow of blood stop (Mk 5.29); of plants wither, dry up (Mt 13.6); of grain that has finished growing ripe; metaphorically, of conditions for judgment ready (Rev 14.15); (2) figuratively and passive, of a damaged human body; of the whole body stiffen (up), become rigid (Mk 9.18); of a limb shrivel, wither, become useless (Mk 3.1). BDAG summarized - 1. to stop a flow (such as sap or other liquid) in someth. and so cause dryness, to dry, dry up. Active to dry, dry out. 2. to become dry to the point of being immobilized, be paralyzed, 2. to become dry to the point of being immobilized, be paralyzed, 3. to become dry and therefore be ready for harvesting, be ripe, pass. of grain Rv 14:15. In classic Greek xērainō denotes the “drying up” of land and plants, “dehydration” or “constipation” of animals and human beings. It also refers to “drying up” of a supply of liquid. In addition, xērainō is used metaphorically to describe suffering or paralysis. Xeraino - 15x in 15v - Usage: dried(2), dries(1), ripe(1), stiffens(1), wither(1), withered(4), withered away(3), withers(2). Matt. 13:6; Matt. 21:19 = "fig tree withered"; Matt. 21:20 = "fig tree wither"; Mk. 3:1 = "a man was there whose hand was withered."; Mk. 4:6; Mk. 5:29 = "the flow of her blood was dried up"; Mk. 9:18 = "stiffens out"; Mk. 11:20, 21 = fig tree; Lk. 8:6; Jn. 15:6 = "dries up"; Jas. 1:11 = "withers the grass"; 1 Pet. 1:24 - "the grass withers"; Rev. 14:15 = "the harvest of the earth is ripe"; Rev. 16:12 = "its water was dried up." Gilbrant on xeraino uses in the Septuagint - Xērainō is used over 60 times in the Septuagint to translate various Hebrew words that mean “to dry up or wither,” “to make desolate,” to dry up in the sense of “exhausting” a supply of liquid (or metaphorically, a source of life or strength), and “to destroy.” Most uses are literal: of water that evaporates, or of grass that withers. The messianic Psalm 22 describes Christ’s strength drying up as His body became dehydrated and exhausted on the cross. The loss of strength and usefulness (i.e., “paralysis”) underlies the major metaphorical use in the Septuagint and the New Testament. Xērainō is also used extensively in the Septuagint in a simile comparing the brief life of mortal man to grass that withers (cf. Psalm 129:6). (Ibid) Xeraino - 56x in 52v in the Septuagint - Gen. 8:7; Gen. 8:14; Jos. 9:12; 1 Ki. 13:4; 1 Ki. 17:7; Job 4:21; Job 8:12; Job 12:15; Job 14:11; Job 18:16; Ps. 22:15; Ps. 74:15; Ps. 90:6; Ps. 102:4; Ps. 102:11; Ps. 106:9; Ps. 129:6; Prov. 17:22; Isa. 19:5; Isa. 19:6; Isa. 19:7; Isa. 27:11; Isa. 37:27; Isa. 40:7; Isa. 40:24; Isa. 41:17; Isa. 42:14; Isa. 42:15; Isa. 44:11; Isa. 44:27; Isa. 50:2; Isa. 51:12; Jer. 12:4; Jer. 23:10; Jer. 51:36; Lam. 4:8; Ezek. 17:9; Ezek. 17:10; Ezek. 17:24; Ezek. 19:12; Dan. 7:8; Hos. 9:16; Joel 1:10; Joel 1:11; Joel 1:12; Joel 1:17; Joel 1:20; Amos 1:2; Amos 4:7; Nah. 1:4; Zech. 10:11; Zech. 11:17 Luke 8:7 "Other seed fell among the thorns; and the thorns grew up with it and choked it out. KJV And some fell among thorns; and the thorns sprang up with it, and choked it. thorns Lk 8:14; 21:34; Genesis 3:18; Jeremiah 4:3; Matthew 13:7,22; Mark 4:7,18,19; Hebrews 6:7,8 Luke 8:4-15 Receptivity to the Gospel, Part 1 - John MacArthur Luke 8:4-15 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Mt 13:7+ Others fell among the thorns, and the thorns came up and choked them out. Mark 4:7+ Other seed fell among the thorns, and the thorns came up and choked it, and it yielded no crop. PARABLE OF THE SOILS: THE CROWDED SOIL Jesus' explanation - Luke 8:14-note. (parallel passages in Mt 13:7, 22; Mk 4:7, 18, 19) Other seed fell among the thorns; and the thorns grew up with it and choked it out - "Palestinian weeds like these thorns could grow up to six feet in height and have a major root system." (NET) The point is that the weeds would use all of the water and the nutrients in the soil! And this in part explains how they "choke" the good seed. MacArthur on the third soil, among the thorns - So down in the soil are the roots of weeds...Apparently the farmer did the best that he could to plow it up but somehow the roots of those thorns and thistles and prickly things and weeds were still in the soil and weeds grow better and faster than anything else grows. It's a deceptive soil. It looks good on the surface, but there is other life there, noxious weeds alive already in that soil growing faster and killing the good plant. Weeds win in that environment, squeezing out the good plant. (Receptivity to the Gospel) Thorns (173)(akantha from ake = a point or edge) means thorn; by synecdoche, of prickly plants in neglected fields thornbush, prickly weed, thistle. Thorns are a common negative figure for something destructive or for bad fruit. The Greek word akantha gives us our English words acantha (cf acanthous = spinous) which is defined as a pointed, projecting structure, such as a thorn or prickle. In classical Greek akantha stands for the thornbush and then for all thorns, including any prickling or stinging needle associated with plants, animals, or fish. In a figurative sense it could refer to a “stinging” question. In the famous use in Genesis God curses the land because of Adam's sin declaring "Both thorns and thistles it shall grow for you; And you will eat the plants of the field." How interesting that the same word associated with the curse in Genesis 3 is associated with the One Who became a curse for us, wearing a crown of thorns! Jesus wore a "crown of thorns" for believers who will one day cast their own crowns to the King of kings! Akantha - 14x in 11v - Usage: thorn(1), thorns(13). Akantha - 14x in 11v - Matt. 7:16; Matt. 13:7; Matt. 13:22; Matt. 27:29; Mk. 4:7; Mk. 4:18; Lk. 6:44; Lk. 8:7; Lk. 8:14; Jn. 19:2; Heb. 6:8. Gilbrant - The Septuagint employs akantha with both the literal and figurative senses. In Genesis 3:18 the literal and figurative senses are combined: As a result of the curse, the ground will produce thorns and thistles. In other instances the term depicts the difficulties and affliction caused by unfaithfulness (Hosea 9:6) or it may connote enemies of the righteous. Surprisingly God chose to reveal himself to Moses in a thornbush, and He was called “he who lived in the thornbush” (Exodus 3:2-4, NIV translates simply “bush”; the Septuagint does not read akantha here). (Complete Biblical Library Greek-English Dictionary) Uses in Septuagint - Ge. 3:18; Exod. 22:6; Jdg. 8:7; Jdg. 8:16; 2 Sam. 23:6; Ps. 32:4; Ps. 58:9; Ps. 118:12; Prov. 15:19; Prov. 26:9; Eccl. 7:6; Cant. 2:2; Isa. 5:2; Isa. 5:4; Isa. 5:6; Isa. 7:23; Isa. 7:24; Isa. 7:25; Isa. 32:13; Isa. 33:12; Jer. 4:3; Jer. 12:13; Ezek. 28:24; Hos. 9:6; Hos. 10:8; The first use is just after sin entered the world! Ge 3:18 “Both thorns and thistles (tribolos from adj meaning 3 pronged, thistles, briars) it shall grow for you; And you will eat the plants of the field; Proverbs 15:19 The way of the lazy is as a hedge of thorns, But the path of the upright is a highway. Isaiah 5:4 "What more was there to do for My vineyard that I have not done in it? Why, when I expected it to produce good grapes did it produce worthless ones (Lxx = akantha - thorns!)? Choked it out - Mark 4:7+ adds "and it yielded no crop (fruit)."
Lucas 8
Spurgeon - It was a time of judicial visitations. These people had for centuries refused to hear the voice of God and now they were to pay the penalty for that refusal. The reward of virtue is capacity for higher virtue, just as the effect of vice is a tendency to yet greater vice. When men will not hear the voice of God, it is a just judgment upon them that they cannot hear, their impotence being the result of their impudence. Since they would not hear, they shall not; who shall say that this is not a very just and natural way of allowing sin to punish itself? So these people heard the words of our Saviour’s parable. It was like a clock, a covering to the truth; but, to them, it hid the truth, they did not see it. To the disciples of Christ, it set forth truth in all its beauty; but, to the unbelieving people, it bid the truth, so that they did not discern it. Brethren and sisters, if you and I understand heavenly mysteries let us not be proud that it is so, but let us hear our Saviour saying to us, “Unto you it is given to know the mysteries of the kingdom of God.” This is the gift of the free grace of God. Be very thankful for it, but give God all the glory of it. For if thou beginest to say to thyself, “I am a man of great understanding,” and if thou shalt take to thyself a high place, God may leave thee to thy natural blindness; and, then, where wilt thou be? John MacArthur responds to His disciples question regarding the meaning of the parable - He said, "To you it has been granted to know the mysteries of the kingdom of God. But to the rest, it is in parables in order that seeing they may not see and hearing they may not understand." Isn't that interesting? To you it has been granted to know the mysteries of the kingdom of God. When we talk about mysteries, mustērion here, we're not talking about some esoteric, incomprehensible, divine idea. We're not talking about being able to look into all the deep things of God and sort them out rationally. What the word "mysteries" means is spiritual truth hidden in the Old Testament revealed in the New. It's referring to those things that the Old Testament people didn't know that the New Testament reveals: the mystery of the incarnation, the mystery of Christ in you the hope of glory, the mystery of the church, the mystery of the rapture, the mystery of the resurrection. Truths hidden in the Old revealed in the New and He says it's given to you, it's granted to you by God to know these things. Paul said in Ephesians 3:8-9 that God had sent him to explain the mysteries, what was hidden in the past and is now revealed. It's not a mysterious idea, it's something that was hidden and is now revealed. But to the rest, I speak in parables, unexplained ones, so that seeing they may not see and hearing they may not understand. That's the judgment....In Mt 13:11 "He answered and said to them, 'To you it has been granted to know the mysteries of the kingdom of heaven but to them it has not been granted.'" You are select, you are elect. You are chosen. You are blessed. You are privileged. It's just staggering, that we are not anymore worthy but to us God has chosen to reveal His great truth. In Mt 13:12, "For whoever has, to him shall more be given and he shall have an abundance. Whoever does not have, even what he has shall be taken away from him." Jesus says it is a sad day today in Israel, splitting the people here. I'm separating those who know the truth from those who don't. Those who know the truth are those who believe in Me. Those who don't believe in Me don't know the truth. I'm going to start explaining parables only to those who believe so that they are parables of revelation to them. But to those who don't believe, I will not explain and they become parables of concealment. And so He says, "Whoever has, you already know the truth. I'm going to give you more truth. You're going to have an abundance of truth." And I know we feel that way, don't we, who know the Word of God? Mt 13:13+, Jesus says explicitly, "I speak to them in parables because while seeing they do not see and while hearing they do not hear, nor do they understand." I speak this way to conceal it. I don't want to cast my pearls before swine. I don't want to give spiritual truth to people who have no ability to grasp it. Rather I will put them in a deeper darkness as an act of judgment. And it's just like Mt 13:14 says. "It's just like in the days of Isaiah." You remember that Isaiah was called as a minister, as I mentioned earlier, and He says in Mt 13:14, "In their case the prophecy of Isaiah is being fulfilled which says you will keep on hearing but will not understand, you will keep on seeing, will not perceive, for the heart of this people has become dull, their ears...with their ears they scarcely hear and they have closed their eyes lest they should see with their eyes and hear with their ears and understand with their heart and return and I should heal them." God says I don't want to heal them, I don't want them to return so I'm judicially confirming them in deafness and blindness and lack of understanding. What a serious judgment! You will not believe so you cannot believe! They're hardening their own hearts and then God hardened their hearts. But Mt 13:16, "Blessed are your eyes because they see and your ears because they hear." (Receptivity to the Gospel)
Lucas 8
Spurgeon on devil - He does not mind their merely hearing. What he is afraid of is their believing, for he knows that in believing lies the secret of their salvation. (Exposition on Luke 8) I do not completely agree with Robertson who says "Many reasons are offered today for the failure of preachers to win souls. Here is the main one, the activity of the devil during and after the preaching of the sermon. No wonder then that the sower must have good seed and sow wisely, for even then he can only win partial success." Robertson is giving the devil too much credit in my opinion. The heart of the problem is less the devil than it is the heart! Spurgeon seems to agree saying that it is "easy for birds to pick up seed which lies exposed on a trodden path. If the soil had been good and the seed had entered it, he would have had far greater difficulty. But a hard heart does the Devil’s work for him. There lies the un-received Word on the surface of the soul, and he takes it away. The power of the evil one largely springs from our own evil!" And so the problem is not the power of the word (WHICH HAS INHERENT POWER = DUNAMIS- Ro 1:16+) or the performance of the preacher, but the problem of the heart of the hearer! The great Puritan writer John Flavel wrote that… THE heart of man is his worst part before it is regenerated, and the best afterward; it is the seat of principles, and the fountain of actions. The eye of God is, and the eye of the Christian ought to be, principally fixed upon it. The greatest difficulty in conversion, is to win the heart to God; and the greatest difficulty after conversion, is to keep the heart with God. Here lies the very force and stress of religion; here is that which makes the way to life a narrow way, and the gate of heaven a strait gate. (from Proverbs 4:23 Keeping The Heart which has been called "one of greatest Christian books of all time" - Recommended Reading!)
Lucas 8
Spurgeon - They are very hasty converts, like men who hurriedly take a bath. They are no sooner in than they are out; it is so speedy that there is more haste than real speed with some of them. (Exposition of Luke) Steven
Lucas 8
Spurgeon - “These have no root,” and they never had any root. If you give your child a little garden for himself, perhaps he will go and pluck the heads for some of your flowers, and put them in the ground, and say, “There, father, see what a nice garden of flowers I have got.” But they have no root, and so they very soon wither away. These are like men’s converts, of whom we read that so many scores came forward the whole of the people in the parish were said to be converted, but in six weeks you cannot find one of them. How often is this the case! We begin to be afraid of those statistics, because there is so little truth in them; and yet, if there were but one saved out of a hundred, how grateful we should be! (Exposition on Luke 8) They believe for a while (see above believe = pisteuo) - This is a crucial statement. The key phrase is "for a while." No true believer believes just "for a while." To be sure, the faith of most believers (yours truly included) will wax and wane over time. There are times in my Christian walk where I honestly would asked "Am I even saved?" Perhaps you can identify with those low times. But our faith never drops to zero. It never completely fails, even though it may feel like it has failed during those "low times." So what is the upshot of this phrase believe for a while? What Jesus is describing a quality of belief which falls short of saving belief. These are not those who truly believed and then lose their salvation. That is not what Jesus is saying. He is saying the root (their faith) never went deep enough into the soil of their heart to bring about genuine regeneration (And even more literally Jesus said they did not even have a root! It is impossible for a plant to live if it has no root system! And the same applies to a "plant" who says he or she is a believer but has no saving faith!) Stated another way, Jesus is indicating that there is a faith which one can demonstrate that falls short of faith that truly saves. John gives an example in 1 John 2:19-note writing that They went out from us, but they were not really of us; for if they had been of us (IF THEY HAD BEEN GENUINE DISCIPLES), they would have remained with us; but they went out, so that it would be shown that they all are not of us. (THEIR GOING OUT PROVED THAT THEY WERE NOT GENUINE JUST AS JESUS DESCRIBES HERE IN Luke 8:13). ESV Study Bible on they believe for a while - A few interpreters (Ed: E.g., Dr Thomas Constable) think this is saving faith because these people “believe,” and though they “fall away” (from fellowship?), this is not an ultimate rejection of Christ. But it is more likely that this is temporary, merely intellectual “faith” (cf. James 2:17) that is not saving faith, for these plants [1] have no root (see Mark 4:17), [2] they bear no fruit, and [3] they do not persevere but last only for a while (on perseverance, see John 6:40; Ro 8:29; 8:30; 2 Ti 2:11-13; Jude 1:21). (Ed: Notice the ESV note lists 3 very specific markers [1-3] strongly support this soil is not an example of a true believer. If there were no markers of true belief, anyone could say they believe and live the rest of their life like the devil, fully convinced when they died, they would wake up in heaven. This type of "gospel" disparages the cost paid by Jesus' precious blood to procure a salvation that was powerful enough and efficacious enough to take a man out of darkness and transfer them to the Kingdom of light [Col 1:13-14, Acts 26:18]. To think that such a person would or could go back permanently into the kingdom of darkness and still be a citizen of the kingdom of light is totally illogical!) NIV Study Bible - They believe for a while. This kind of belief is superficial and does not save. It is similar to what James calls "dead" (Jas 2:17,26) or "useless" faith (Jas 2:20) TESTS REVEAL TRUE FAITH James alludes to this writing "Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing. " (James 1:2-4-note) Truth faith in matured by trials not wrecked! Jesus is saying in Lk 8:13 that "various trials (tests)" prove the rocky soil's conversion to be false. The writer of Hebrews 12:11-note says "All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness."
Lucas 8
Spurgeon - A candlestick, or lamp-stand. True religion and true doctrine are not intended to be concealed, they are meant to be seen, and if any of you are hiding these blessed things away, I pray you to do so no longer. Bring out your candle, and put it on the candlestick, that they which enter in may see the light. (Luke Exposition) John
Lucas 8
Spurgeon - You think, and think very properly, that we ought to take heed how we preach. Yes, that is true; but you must take heed how you hear. There are a great many criticisms upon preaching, will you kindly make a few criticisms upon your own hearing? I like what a woman said to me some time ago, about a certain preacher. She said, “I heard him well last Sunday.” Ay, that is the thing, she did not tell me how he preached, she told me how she heard, and that is the main point. Good hearers will make good preachers, in due time, I do not doubt. God grant that we may be all good hearers! “Take heed therefore how ye hear.” Preaching will enrich you or impoverish you according to how you hear. There are some hearers, who have nothing, and the preacher gives them nothing. Hens like to lay where there is a nest-egg, and preachers of the gospel like to preach to hearers who have received some truth, and want more. Where there is some love to God, and love to souls, there more will come. May all of you be among those who have, to whom more shall be given! But the gospel is also “a savor of death unto death” to some who hear it. It takes away from some men what they never had. You call that a paradox; so it is, but it is true. They think they have it, but the gospel reveals to them their mistake; and so it taketh from them that which they seem to have. (Exposition on Luke 8) Compare these passages with Luke 8:18a take care how you listen... Matthew 11:15+ “He who has ears to hear, let him hear. Matthew 13:9+ “He who has ears, let him hear.” Matthew 13:43+ “Then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father. He who has ears, let him hear. Mark 4:9+ And He was saying, “He who has ears to hear, let him hear.” Luke 14:35+ “It is useless either for the soil or for the manure pile; it is thrown out. He who has ears to hear, let him hear.” For - term of explanation - explains why it is so critical to take care how we listen (or hear). If your hearing is in one ear and out the other, soon it won't even be coming in your ear! David Jeremiah - If people choose to meditate deeply on His words, along with a settled determination (ED: AND DEPENDENCE ON THE HOLY SPIRIT) to put them into practice, then God will open their minds to even more of His truth. But if they listen only to be entertained or to find fault --giving only careless attention to it-- then even what they think they understand will be taken from them.. (Study Bible) For whoever has to him more shall be given - The question is "Has what?" In context it is the Word of God, specifically Jesus' teaching. The New Living Translation paraphrases it in a way we can better see what Jesus is saying - "So pay attention to how you hear. To those who listen to My teaching, more understanding will be given. But for those who are not listening, even what they think they understand will be taken away from them." Practically, Jesus says if you hear and you obey (as He illustrates in Lk 8:21), you will understand. But if you disobey, you will not understand what He is saying. Beware of listening to the Word of God superficially (and disobediently)! God's Word is not like a human writing. It deserves our utmost attention and our appropriate Spirit enabled response!
Lucas 8
Spurgeon - As if such a suppliant really did trouble him! Still, if you have been praying long, and your case appears to be hopeless, despair will whisper, “Trouble not the Master.” But Christ is never troubled by our prayer; it is our want of prayer that troubles him. Even after the worst has come to the worst, we shall never trouble him if we continue our prayers. But if, on any account, we cease from them, then indeed is his heart grieved. (Exposition on Luke 8)
Lucas 8
Spurgeon - I think that his mother and his brethren were under the delusion that he was mad, and they came to seize him, to restrain him, so little did even they understand him. (Exposition on Luke 8) Ryle on His mother and brothers - From this expression, many have concluded that Joseph, the husband of Mary, was now dead. Whether this was the case we do not know. He certainly seems to have been dead at the time of the crucifixion. from the fact of our Lord commending His mother to the care of John. (John 19:27.)
Lucas 8
Spurgeon - The spiritual relationship overtops the natural. But what a sweet and condescending word this is? Dear brothers and sisters, do you hear the Word of God, and do it? If so, Christ is at home with you. Christ calls you “Brother.” He knows that you will take care of his cause. He calls you “Brother.” He has deep sympathy with you. O blessed One, thou who callest us mother and brother, how he welcome those loving and familiar titles!
Lucas 8
Spurgeon - To what a frightful state of wretchedness this poor creature was reduced by Satanic power! Yet he is only a picture of the state of mind into which many are brought through sin. They seem as if they could not live with their fellowmen; they have grown so mad through sin, so utterly beyond restraint, that they can scarcely be endured in ordinary society. Yet, as Christ healed this man, so he is equal to the cure of the worst case of spiritual and moral disease that may be brought before him. (Exposition on Luke 8) And was not living in a house, but in the tombs - This poor demon possessed man was more at home among the dead than the living. Mark adds considerable detail to Luke's description "And no one was able to bind him anymore, even with a chain; 4 because he had often been bound with shackles and chains, and the chains had been torn apart by him and the shackles broken in pieces, and no one was strong enough to subdue him. 5 Constantly, night and day, he was screaming among the tombs and in the mountains, and gashing himself with stones." (Mk 5:3-5) Hughes on this man's horrendous condition - In his lucid moments he surely realized how repulsive, unloved, and unwelcome he was. He was dehumanized, animalized, marginalized, and both frightening and fearful. What incredible misery! J C
Lucas 8
Spurgeon says "See the devil can make men pray against themselves (HE IS REFERRING TO THE DEMON WHO POSSESSED THE MAN AND MADE HIM CRY OUT); and this is what they do in common profane swearing when they imprecate all manner of curses upon their eyes and limbs. Ah, me! To what mischief and folly and misery can Satan drive his willing dupes!" (Exposition on Luke 8) NET Note on what business - The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say "What to me and to you?" meaning, "What have I done to you that you should do this to me?" (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, "What to me and to you?" meaning, "That is your business, how am I involved?" (2 Kgs 3:13, Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: "Leave me alone…." Jesus, Son of the Most High God (Mk 5:7, Lk 8:28, Acts 16:17, Heb 7:1) - Matthew 8:29 "And they cried out, saying, “What business do we have with each other, Son of God? (This designation is used 7x in Matthew's Gospel)" It is interesting that the demon has the answer for the very question the disciples were asking in Lk 8:25 - "Who then is this")! Surely the disciples must have heard the demon possessed man's declaration of Jesus as God. Notice that the demons believe in Jesus and yet they are not saved...the only belief that truly saves is belief that obeys, that brings forth fruit in keeping with repentance, that brings forth works as sure evidence of solid faith! James 2:19; 20+ You believe that God is one. You do well; the demons also believe, and shudder.But are you willing to recognize, you foolish fellow, that faith without works is useless? Related Resource - El Elyon: Most High God - Sovereign Over All I beg You, do not torment me - What irony -- the tormentor begging not to be tormented! This is a good example of reaping what you sow! In Mark 5:7+ the demon says "I implore you by God." Mt 8:29+ has "Have You come here to torment us before the time?” Time in Mt 8:29 is kairos, a specific period of time in the future when they would be judged and condemned forever. This was a certainty and they knew it! It is sad that men made in the image of God are less sensitive to their ultimate fate if they never express faith in Jesus! This demon is praying for himself (or for Legion). He is not praying for the fate of the man who was demon possessed, who in fact appears to have been saved (cf Lk 8:38, 39+). The NET Note explains that "Though it seems unusual for a demon to invoke God's name ("I implore you by God") in his demands of Jesus, the parallel in Mt 8:29 suggests the reason: "Why have you come to torment us before the time?" There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus' arrival on the scene as an illegitimate change in God's plan regarding the time when their sentence would be executed." Spurgeon on I beg You, do not torment me - If we understand these words to be the exclamation of the evil spirit which demented this poor demoniac, they are very natural words, and one can very readily understand them, for the presence of Christ is such a great torment to the prince of evil that he might well cry out, ‘art thou come hither to torment us before the time?’ If we would put Satan to rout, we have only to preach the Lord Jesus in the power of the Spirit, for this is the hell of devils. Hence it is that he roars so much against gospel preachers: he roars because the gospel makes him smart. But if these words be looked upon as the language of the man himself, they are most extraordinary. In fact they are singularly mad and foolish, that we can only account for them by the fact that, though it was a man who spoke, yet the devil was in him; for surely none but a man possessed with a devil would say to Jesus, who alone could bless him, ‘depart from me’ or ‘torment me not’. And yet there are tens of thousands of men in this world who are saying just the same thing. Thousands of persons appear to be far more anxious to escape from salvation than to escape from eternal wrath. They avoid heaven’s love with scrupulous diligence, and the prayer of their life seems to be, ‘Keep me, Lord from heaven! Prevent me ever being saved! Give me the full swing of my sins and let me live so as to ruin my soul!’ Conduct most strange! Whence comes such folly? The desire and determination of some men to destroy themselves are fixed and resolute to the last degree. Their self-hate and their suicidal avoidance of mercy’s thousand exhortations and entreaties are so extraordinary that, I repeat, we can only account for men being so besotted and maddened, by the fact that Satan has the mastery over them and leads them captive at his will. (Exposition on Luke 8) Fell down (slam against) (4363)(prospipto from pros = to, against + pipto = to fall) means to fall towards or upon something, to strike against. To fall down at someone's knees - unclean spirits when they saw Him (Mk 3:11, Lk 8:28) the woman who touched His robe (Mk 5:33, Lk 8:47), the woman whose daughter had an unclean spirit (Mk 7:25), Simon Peter when they fished where Jesus told them to fish and caught so many it began to break the net (Lk 5:8+; Ps. 95:6), the Philippian jailer before Paul and Silas (Acts 16:29+). Queen Esther before the king when she "spoke again to the king, fell at his feet" (Esther 8:3+). We see prospipto in the psalmist's call to worship God "Come, let us worship (Lxx = proskuneo) and bow down, Let us kneel before (Lxx =prospipto) the LORD our Maker." (Ps 95:6) Prospipto - 8v - fall down before(1), fell(1), fell before(1), fell down(1), fell down before(3), slammed against(1). Matt. 7:25; Mk. 3:11; Mk. 5:33; Mk. 7:25; Lk. 5:8; Lk. 8:28; Lk. 8:47; Acts 16:29 Cried out (349)(anakrazo from aná = intensifies force of + krazo = to cry, croak or shriek as a raven) means to cry out, exclaim. (1) of the loud cry of demonized or frightened people cry aloud, scream, shout (Mk 1.23+); (2) of an aroused multitude shout out, howl, yell (Lk 23.18+) (Friberg) Note that Lk 23:18+ might as well have been demon possessed men crying out because this was the crowd crying out for Pilate to crucify Jesus and give them Barabbas! Anakrazo - 5x - Mk. 1:23+; Mk. 6:49+; Lk. 4:33+; Lk. 8:28; Lk. 23:18+ Anakrazo - 11x in 10v in the Septuagint - Jos. 6:5 (= "all the people shall shout with a great shout; and the wall of the city will fall down flat"); Jdg. 7:20 (= "cried, “A sword for the LORD and for Gideon!"); 1 Sa 4:5 ("As the ark of the covenant of the LORD came into the camp, all Israel shouted with a great shout"); 1 Ki. 12:24; 1 Ki. 22:32; Ezek. 9:1; Ezek. 21:12; Joel 3:16 (="The LORD roars from Zion"); Zech. 1:14; Zech. 1:17; I beg (present tense)(beseech, request, pray) (1189)(deomai from deo = to bind) means to ask for something with the sense of pleading, beseeching or begging with a sense of urgency and need. Deomai is a strong way to ask for something - a leper imploring Jesus to heal him (Lk 5:12), a father's desperate plea to Jesus to cast a demon out of his son (Lk 9:38). The related word deesis, means prayer for a particular need (supplication). Deomai - 22v - ask(1), beg(6), begged(1), begging(2), beseech(2), implored(1), making request(1), please(1), pray(2), prayed(3), praying(2). Matt. 9:38; Lk. 5:12; Lk. 8:28; Lk. 8:38; Lk. 9:38; Lk. 9:40; Lk. 10:2; Lk. 21:36; Lk. 22:32; Acts 4:31; Acts 8:22; Acts 8:24; Acts 8:34; Acts 10:2; Acts 21:39; Acts 26:3; Rom. 1:10; 2 Co. 5:20; 2 Co. 8:4; 2 Co. 10:2; Gal. 4:12; 1 Thess. 3:10 Torment (928)(basanizo from basanos - our English word basanite indicates [a] basically, a touchstone to test gold and other metals [Basanite was used in this way - If you use one thing as a touchstone of another, you use it as a test by which you judge the second thing = a 'Lydian stone' used for testing gold because pure gold rubbed on it left a peculiar mark]; [b] Basanos described the instrument of torture by which slaves were tortured; i.e., were forced to reveal the truth by torturing them [see metaphor]; and [c] torment or acute pain) means literally to rub on the touchstone (basanos) or to test by means of the touchstone and then to test or make proof of anything. Figuratively, the verb basanizo refers to any severe distress, and so means to afflict, to harass, to vex, to torment. Basanizo then can mean to subject one to severe torment or distress, as with diseases (Mt 8:6+), with birth pangs (Re 12:2+), by the threat of Jesus' punishment of unclean spirits of the Gadarene demoniac (Mt 8:29+, Mk 5:7+, Lk 8:28+), by prophetic warnings (Rev 11:10+), of the torment associated with God's righteous judgment (Rev 14:10+). John describes the fate of the HEAD DEMON, SATAN, writing that "the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented (basanizo) day and night forever and ever." (Rev 20:10+) Basanizo - 13v - battered(1), felt...tormented(1), pain(1), straining(1), torment(4), tormented(4). Neh. 11:8; Matt. 8:6; Matt. 8:29; Matt. 14:24; Mk. 5:7; Mk. 6:48; Lk. 8:28; 2 Pet. 2:8; Rev. 9:5; Rev. 11:10; Rev. 12:2; Rev. 14:10; Rev. 20:10 Ian Paisley - The Best of All Places "Sitting at the feet of Jesus" Luke 10:39 We learn in the Gospels of nine prostrations before the Saviour. 1, Wise men (Matthew 2:11); 2, Jarius (Mark 5:22); 3, Women healed (Mark 5:33); 4, Syrophenician women (Mark 7:25); 5, Peter, (Luke 5:8); 6, The Leper (Luke 5:12); 7, The Gadarene (Luke 8:28); 8, The Samaritan (Luke 17:16); 9, Mary (John 11:32). I. Mary Learned the Secret of His Person at Jesus Feet (Luke 10:42) Only at His feet can we be taught by Him. Cumbered and worried with much service we will never have time to be at His feet. If we have not time to sit there we will not have time to learn. II. Mary Learned the Secret of His Purpose at Jesus Feet (John 11:32) Only there could she understand why Lazarus died and why Martha and herself must be plunged into the deepest sorrow. To the grave she led him and there at the very place of deepest sorrow, came the highest joy. III. Mary Learned the Secret of His Passion at Jesus Feet This was revealed when she anointed Him for His burial. The secret was out and everywhere her testimony has been told. See Matthew 26:12-13. As I write this I help to fulfil the Lord's prophecy. Do you sit at Jesus feet? Have you learned these three secrets? Luke 8:29 For He had commanded the unclean spirit to come out of the man. For it had seized him many times; and he was bound with chains and shackles and kept under guard, and yet he would break his bonds and be driven by the demon into the desert. KJV (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.) commanded Mark 5:8; Acts 19:12-16 caught Lk 9:39,42; Mark 5:3-5; 9:20-26; 2 Timothy 2:25,26 Luke 8:26-29 The Maniac Who Became a Missionary, Part 1 - John MacArthur Luke 8:26-39 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Mark 5:3-5+ and he had his dwelling among the tombs. And no one was able to bind him anymore, even with a chain; 4 because he had often been bound with shackles and chains, and the chains had been torn apart by him and the shackles broken in pieces, and no one was strong enough to subdue him. 5 Constantly, night and day, he was screaming among the tombs and in the mountains, and gashing himself with stones. DEMONS OBEY AT HIS COMMAND For - term of explanation in this case explaining the demon's angst over his possible fate.He had commanded the unclean spirit to come out of the man - Mark 5:8 "For He had been saying to him, “Come out of the man, you unclean spirit!”" Commanded (3853)(paraggello from para = beside, alongside, near by, at the side of + aggelos = messenger, angello/aggello = to announce) means to hand on or pass on an announcement from one to another who is at one's side, such as to what must be done, usually with the idea of a command or charge.Paraggello often was used in the context of a military command and demanded that the subordinate obey the order from the superior (2Ti 4:1-note) and required unhesitating and unqualified obedience. Unclean (169)(akathartos from a = without + kathaíro = cleanse from katharos = clean, pure, free from the adhesion of anything that soils, adulterates, corrupts, in an ethical sense, free from corrupt desire, sin, and guilt) (See akatharsia which refers to filth or refuse! Now think about the DEMONS!!!) in a moral sense refers to that which is unclean in thought, word, and deed. It can describe a state of moral impurity, especially sexual sin and the word foul is an excellent rendering. The idea is that which morally indecent or filthy. In light of these meanings, it is not surprising that akathartos is repeatedly applied to filthy demonic spirits in the Gospels. Listen! When filthy thoughts suddenly shoot in like fiery missiles, while it sill could be our wicked flesh, consider that it could also be a demonic missile seeking to take you down with that filthy thought!!! Submit therefore to God. Resist (empowered by the Holy Spirit) the devil (and his evil spirits) and he must flee from you (James 4:7-note). Related Resources: What are unclean spirits? Are unclean spirits demons? What does the Bible say about demon possession / demonic possession? What does the Bible say about demonic oppression? Wikipedia article on exorcism of Gadarene demoniac Can a Christian today perform an exorcism? What does the Bible say about casting out demons? Can a Christian be demon possessed? Questions about Angels & Demons For it had seized him many times; and he was bound with chains and shackles and kept under guard, and yet he would break his bonds and be driven by the demon into the desert - This pictures the man's possession as episodic. This detail is not present in Mark's account. Spurgeon - Such cases have we often seen, — young men who have been rescued from a course of vice, and who have been for a season helped towards virtue; but they have broken loose again. There was no holding them in; they had not learned self-restraint, and no one else could restrain them. J C Ryle on break his bonds - Prodigious muscular strength has often been remarked as accompanying some cases of mania. Stein on he would break his bonds - The comment about the demoniac’s frequent breaking of his chains serves to emphasize the demon’s power and thus Jesus’ greater power. However we need to remember that the greatest spiritual battle we face today as Christians is not a power struggle with the demons but a truth struggle, for Satan is the father of lies (Jn 8:44) and if the demons can shoot lying fiery missiles into our minds (cf Eph 6:16+), they can potentially deceive and delude us. This is just another reason to let the Word of Christ (daily) dwell in you richly (Col 3:16+, Lk 4:4+), so that the Spirit might use the Word of Truth to renew our mind, transform us from glory to glory and set us apart (Eph 4:23+, 2 Cor 3:18+, Jn 17:17). Seized (4884)(sunarpazo from sun = with ~ intensifies meaning + harpazo = to seize, rapture) means to seize (suddenly and violently), to grasp with great violence. Stronger than harpaz by itself! Of a mob seizing Stephen to drag him away (Acts 6.12); of demon activity seize (Lk 8.29); passive, of a ship in a storm be caught, be forced off course by the wind and swept on (Acts 27.15) Sunarpazo - 4x in 4v - Usage: caught(1), dragged...away(1), dragging along(1), seized(1). Luke 8:29 For He had commanded the unclean spirit to come out of the man. For it had seized him many times; and he was bound with chains and shackles and kept under guard, and yet he would break his bonds and be driven by the demon into the desert. Acts 6:12+ And they stirred up the people, the elders and the scribes, and they came up to him and dragged him away and brought him before the Council. Acts 19:29+ The city was filled with the confusion, and they rushed with one accord into the theater, dragging along Gaius and Aristarchus, Paul's traveling companions from Macedonia. Acts 27:15+ and when the ship was caught in it and could not face the wind, we gave way to it and let ourselves be driven along. Used once in Septuagint to describe the lure of the wicked woman - Proverbs 6:25 Do not desire her beauty in your heart, Nor let her capture (Lxx = sunarpazo - seize!) you with her eyelids. (Brothers in Christ - remember "the eyes have it" so flee from the eyes of a harlot!) Kept under guard (5442)(phulasso) means to watch, guard, to prevent from escaping. Break (1284)(diarresso [diarrégnumi] from diá =denoting separation + rhéssō/rhégnumi = to tear, break, rend) means literally to tear through, rend asunder, such as tearing clothing (Mt. 26:65; Mk 14:83, Acts 14:14, in the Lxx = Rueben in Ge 37:29, Jacob in Ge 37:34 when told of Joseph's supposed death; Joshua at the defeat at Ai - Joshua 7:6, and many other OT examples), tearing a net (Luke 5:6); breaking chains (Luke 8:29; Lxx = Ps. 2:3).The Jews in expressing grief or indignation used to tear their garments from their chest to the waist (Ge 37:29, 33, 34; 44:13; Nu 14:6; Josh. 7:6; 2 Sa 3:31). Diarresso - 5x in 5v - break(2), tearing(1), tore(2). Matthew 26:65 Then the high priest tore his robes and said, “He has blasphemed! What further need do we have of witnesses? Behold, you have now heard the blasphemy; Mark 14:63 Tearing his clothes, the high priest said, “What further need do we have of witnesses? Luke 5:6+ When they had done this, they enclosed a great quantity of fish, and their nets began to break; (imperfect tense = picture the net beginning to break one strand after another) Luke 8:29 For He had commanded the unclean spirit to come out of the man. For it had seized him many times; and he was bound with chains and shackles and kept under guard, and yet he would break his bonds and be driven by the demon into the desert. Acts 14:14+ But when the apostles Barnabas and Paul heard of it, they tore their robes and rushed out into the crowd, crying out Diarresso - 70x in 66v in the Septuagint - Gen. 37:29; Gen. 37:34; Gen. 44:13; Lev. 10:6; Lev. 21:10; Num. 14:6; Jos. 7:6; Jdg. 11:35; 1 Sam. 4:12; 1 Sam. 15:27; 1 Sam. 15:28; 1 Sam. 28:17; 2 Sam. 1:2; 2 Sam. 1:11; 2 Sam. 3:31; 2 Sam. 13:19; 2 Sam. 13:31; 2 Sam. 14:30; 2 Sam. 15:32; 2 Sam. 23:16; 1 Ki. 11:11; 1 Ki. 11:30; 1 Ki. 21:16; 1 Ki. 21:27; 2 Ki. 2:12; 2 Ki. 2:14; 2 Ki. 5:7; 2 Ki. 5:8; 2 Ki. 6:30; 2 Ki. 11:14; 2 Ki. 18:37; 2 Ki. 19:1; 2 Ki. 22:11; 2 Ki. 22:19; 1 Chr. 11:18; 2 Chr. 23:13; 2 Chr. 25:12; 2 Chr. 34:19; 2 Chr. 34:27; Ezr. 9:3; Ezr. 9:5; Neh. 9:21; Est. 4:1; Job 1:20; Ps. 2:3; Ps. 30:11; Ps. 74:15; Ps. 78:13; Ps. 78:15; Ps. 105:41; Ps. 107:14; Ps. 116:16; Ps. 141:7; Prov. 23:21; Isa. 33:20; Isa. 45:1; Jer. 5:5; Jer. 30:8; Jer. 36:24; Jer. 41:5; Ezek. 13:20; Ezek. 13:21; Hos. 13:8; Hos. 13:16; Joel 2:13; Nah. 1:13; Ps 30:11 You have turned for me my mourning into dancing; You have loosed my sackcloth and girded me with gladness, Ps 107:14 He brought them out of darkness and the shadow of death And broke their bands apart. Ps 116:16 O LORD, surely I am Your servant, I am Your servant, the son of Your handmaid, You have loosed my bonds. Jeremiah 30:8-note ‘It shall come about on that day,’ declares the LORD of hosts, ‘that I will break (Lxx = suntribo) his yoke from off their neck and will tear off (Lxx = diarresso) their bonds; and strangers will no longer make them their slaves. Comment - This prophecy speaks of God's setting Israel free (the 1/3 of the nation that place their faith in Jesus - cf Zech 12:10, Zech 13:8-9) when Messiah returns to crush all the godless kingdoms of this world and establish His righteous reign for 1000 years in Jerusalem. Gilbrant - In both the Septuagint (Ge 37:29,34; 44:13; Lev 10:6; Nu 14:6; Joshua 7:6; Judges 11:35, etc.; compare Joel 2:13) and the New Testament (Matthew 26:65; Mark 14:63; Acts 14:14) diarrēssō is used of tearing one’s clothes as a sign of grief or other deep emotion. The high priest (cf. Matthew/ Mark) tore his clothes because he felt that Jesus blasphemed God. Likewise Paul and Barnabas tore their clothes to express their objection and revulsion at the Lycaonians’ attempt to regard them as divine. Both in the Septuagint (Jeremiah 30:8; Nahum 1:13) and the New Testament (Luke 8:29) diarrēssō also means “break” as, for instance, in the breaking of chains or fetters. Intransitively the word is used of nets that began to tear, i.e., “burst,” due to the weight of the large catch (Luke 5:6). (Complete Biblical Library Greek-English Dictionary) Driven (1643)(elauno) means to urge, drive or propel along, to drive (of ships - Jas 3:4, of "mists driven by a storm" = 2 Pe 2:17+). BDAG has a more figurative meaning = "Of a spirit who drives a possessed person." (Lk 8:29+ of the man who would "be driven by the demon into the desert.") In John 6:19 elauno means "rowed" (the boat) (cf similar sense in Mk 6:48 = "straining at the oars," where oars is the verb elauno - so they were propeling the boat by rowing with oars; cf similar use in Isa 33:21). Gilbrant - Outside the New Testament it is used in the sense of driving chariots, driving off stolen horses, and persecution (driving to extremes). Sometimes elaunō describes the act of striking with a weapon and forging metal.(Complete Biblical Library Greek-English Dictionary) J C
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Spurgeon - So, you see, dear friends, that devils can pray: “They besought him that he would not command them to go out into the deep;” that is, to their place of torment in hell. They would sooner go to the bottom of the sea than go to their own dreadful home; and, if we are half as wise as devils are, we shall dread beyond all things to be driven there. May God grant that no soul among us may ever lift up his eyes in torment, and find himself in that awful deep! (Exposition on Luke 8) Warren
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Spurgeon - Our proverb says, “They run hard whom the devil drives;” and when once he begins to drive men or swine, there is no end to their running till they are choked in the deep. Woe unto that man, then, who yields himself up to the tyrant master! Oh, seek the grace that will enable you to fling him off, never to come under his dread sway again! Better still, pray the blessed Prince of Peace to cast out the black prince of hell, and himself to rule over your spirit, soul, and body. (Exposition on Luke 8) The herd rushed down the steep bank into the lake and was drowned - Even the swine when possessed by the demons repeated the same maniacal, self-destructive frenzy that had characterized the demon-possessed man. Matthew adds (Mt 8:32) "the whole herd rushed down the steep bank into the sea and perished in the waters." Mk 5:13 "into the sea, about two thousand of them; and they were drowned in the sea." So were there 2000 demons in this man? Certainly a reasonable consideration! Woe! And Stein points out "The swine’s destruction proves that the demons truly left the man as does the description of the man’s condition in Lk 8:35." The Gadarene Swine Law: Merely because the group is in formation does not mean that the group is on the right course. -- Source Unknown J C Ryle on the herd rushed down (hormao)...and was drowned (apopnígo) - The extraordinary malice, hatred of God’s creation, and love of mischief, which are attributes of Satan, appear strikingly in this fact. Satan must be doing harm. If he cannot harm man he will harm swine. Well would it be for the world, if Christians were as unwearied and zealous in doing good, as devils are in doing evil. This is a lot of bacon down the drain, which would have been a substantial economic loss. This may be part of their motivation to ask Jesus to leave their territory. Stein on 2000 swine drowned - None of the Gospel writers seemed to be troubled by the economic loss that the drowning of the swine would have caused their owners. For the Evangelists the spiritual issues involved in the story are far more important than financial considerations (cf. Lk 12:31). Various commentators’ concern for the owners’ economic loss may be due to a greater sensitivity for the property of others than the Evangelists had, but it may also reveal a lesser concern for the spiritual issues involved. The Gospel writers saw the story as involving a man’s deliverance from enslavement to the demonic. The demoniac’s deliverance and the demons’ judgment were their primary concerns. (See Luke: An Exegetical and Theological Exposition)
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Spurgeon says "Sometimes, Christ wrought cures which were scarcely mentioned; but here, — and I only remember a second miracle at all like to it, — that of the withering of the barren fig-tree, — he wrought a miracle of judgment, and it caused a great stir and much talk. I have heard of bells at sea that only ring out in the roughest storms. Here is one that was heard when softer tones would not have been heeded: “They fled, and went and told it in the city and in the country.” (Exposition on Luke 8) Ran away (5343)(pheugo) means to flee away in the sense of to take to flight in order to seek safety. To flee in the sense of to escape something, being made safe from danger by eluding or avoiding it. Pheugo uses by Luke - Lk. 3:7; Lk. 8:34; Lk. 21:21;Acts 7:29; Acts 27:30; Luke 8:35 The people went out to see what had happened; and they came to Jesus, and found the man from whom the demons had gone out, sitting down at the feet of Jesus, clothed and in his right mind; and they became frightened. KJV Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid. and found Isaiah 49:24,25; 53:12; Hebrews 2:14,15; 1 John 3:8 sitting Lk 2:46; 10:39; Mark 5:15; Acts 22:3 clothed Lk 8:27; 15:17 Luke 8:30-39 The Maniac Who Became a Missionary, Part 2 - John MacArthur Luke 8:26-39 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Matt. 8:34+ And behold, the whole city came out to meet Jesus; and when they saw Him, they implored Him to leave their region. Mark 5:15+ They came to Jesus and observed the man who had been demon-possessed sitting down, clothed and in his right mind, the very man who had had the “legion”; and they became frightened. CROWD NOT CONVINCED BY MAN CLEANSED, CLOTHED AND COHERENT The people went out to see what had happened - Matthew says "And behold, the whole city came out to meet Jesus." (Mt 8:34). So far, so good. But the verse goes on describing "when they saw Him, they implored Him to leave their region!" The One Who had chased out the demons from their land, was Himself charged to leave their land! As Paul said " But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised." (1 Cor 2:14+) And they came to Jesus, and found (heurisko) the man from whom the demons had gone out, sitting down at the feet of Jesus, clothed and in his right mind (sophroneo); and they became frightened (phobeo) - What a before/after picture - before he was naked and out of his mind (Lk 8:27,29), now he was clothed and in his right mind! In fact, so dramatic was the man's condition, that the townspeople became afraid. They were not stupid and knew that something miraculous had occurred to Mark 5:14b+ the very man who had had the legion; and they became frightened." This reaction of fear by the townspeople recalls a similar reaction by Jesus' disciples in Mk 4:41+ when "They became very much afraid (phobeo) and said to one another, “Who then is this, that even the wind and the sea obey Him?” But what a difference in response to their fear -- the disciples continued to follow Jesus, while the townspeople begged Jesus to leave them! Woe! Two diametrically opposite responses, one leading to Heaven (except Judas Iscariot) and the other leading to Hell (unless some later repented and believed, but there is no record). In his right mind is almost an understatement. Any person who is their right mind will be (or should be) sitting down at the feet of Jesus. God has given us a "sound mind" (2 Ti 1:7+) in Christ. In 2 Cor 5:13+ Paul writes "For if we are beside ourselves ("out of our minds"), it is for God; if we are of sound mind, (sophroneo) it is for you." Given the incessant spiritual warfare Satan wages against our minds we all would well to frequently pray the words of Kate B Wilkinson's great hymn... May the mind of Christ my Savior" Live in me from day to day, By His love and pow'r controlling All I do and say. May the Word of Christ dwell richly In my heart from hour to hour, So that all may see I triumph Only through His pow’r. May the peace of Christ my Savior Rule my life in every thing, That I may be calm to comfort Sick and sorrowing. May the love of Jesus fill me, As the waters fill the sea; Him exalting, self abasing, This is victory. May I run the race before me, Strong and brave to face the foe, Looking only unto Jesus As I onward go. May His beauty rest upon me As I seek the lost to win, And may they forget the channel, Seeing only Him. (Instrumental Version - read the comments!) Lord, You are more precious than silver. Lord, You are more costly than gold. Lord, You are more beautiful than diamonds, and Nothing I desire compares with You. And who can weigh the value of knowing You Oh, who can judge the worth of who You are Lord, who can count the blessing of loving You Who can sing just how great You are How great You are Lord, You are more precious than silver. Lord, You are more costly than gold. Lord, You are more beautiful than diamonds, and Nothing I desire compares with You. Oh Lord, You are more precious than silver. Lord, You are more costly than gold. Lord, You are more beautiful than diamonds, and Nothing I desire compares with You. Nothing I desire compares with You. Nothing I desire compares with You. Spurgeon - There was some clothing work done that day. I know not who provided the garments; but here was some real practical Christianity exhibited, not only by the Master in healing the demoniac, but by the friends who found clothing for this poor man. You do well, my sisters, who set yourselves to help to clothe the poor. God grant that all of them may not only be clothed, but also be led to sit at the feet of Jesus! (Exposition on Luke 8) John
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Spurgeon comments that "Here was a whole city at a prayer meeting, praying against their own blessing. Horrible was their prayer; but it was heard, and Jesus departed out of their coasts!". (Exposition on Luke 8) Asked Him to leave them - They were like those in the parable of the soils who had stony hearts and did not at all receive Jesus' Word. Their eyes were on the temporal and not the eternal. The irony of this scene is that the very One they were sending away in time, would one day send them away into eternity! Mk 5:17+ "they began to implore Him to leave their region." "Heartlessness characterized demons, swineherds, and people in general. Over against this attitude stands the helpfulness of Jesus." (Hendriksen) Rabbi, begone! Thy powers Bring loss to us and ours. Our ways are not as Thine. Thou lovest men, we—swine. Oh, get you hence, Omnipotence, And take this fool of Thine! His soul? What care we for his soul? What good to us that Thou hast made him whole, Since we have lost our swine? John Oxenham
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Spurgeon - Surely, this legion of demons must have had the same effect on them as on the poor man when Christ first came to him. These foolish people took up the same cry as the poor demoniac: “The whole multitude besought him to depart from them? Christ sometimes hears this kind of prayer. There is many a man who has entreated that his conscience might not be troubled any more, and it never has been troubled again. But what an awful prayer for any people to pray! “The whole multitude of the country of the Gadarenes round about besought him to depart from them.” (See Luke: That You May Know the Truth) John
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Spurgeon - Sometimes, it is better to be spreading the good news of the gospel than to be sitting at Jesus’ feet. It is best when we can do both; but, sometimes, the practical duty of serving our fellowmen must take the first place. Happy are they who give themselves to this work, telling to others what God has done for them! (Exposition on Luke 8) 10 CITIES DENOTED IN BLACK So he went away - So - term of conclusion. Notice his unhesitating obedience, further evidence that he was a new creature in Christ! Proclaiming (kerusso) throughout the whole city what great things Jesus had done for him - Mk 5:20+ adds that this cured man "began to proclaim in Decapolis (Dekapolis = "Ten Cities") what great things Jesus had done for him; and everyone was amazed." The proclamation of his personal transformation produced amazement. If any man could be a "poster child" for 2 Cor 5:17+, this demon possessed man could -- "Therefore if anyone is in Christ, he is a new (kainos = brand new) creature; the old things passed away; behold, new things have come." The people knew this man as wild, ferocious demoniac who was now a new creation in Christ! Hallelujah! Was amazed is in the imperfect tense, indicating repeated amazement by all who saw the transformed man and heard his story of Jesus the Deliverer (Play My Deliverer by Rich Mullins). One wishes Mark had recorded "and everyone believed" like John did when the Samaritan woman told her village about Jesus and John wrote "From that city many of the Samaritans believed in Him because of the word of the woman who testified, “He told me all the things that I have done.” (Jn 4:39, cf Jn 4:40-42). So clearly his testimony elicited a reaction and notice he did not go as a missionary only to his home town but throughout the Gentile province of Decapolis! It was as if Jesus was saying "Tell them of My power over the supernatural world!" He would also be conveying the message of the Master's great compassion for him (Mk 5:19 = "and how He had mercy on you.”), esteeming his soul more valuable than 2000 swine! And so this former demoniac becomes the first witness sent into Gentile territory (Decapolis was Gentile land). For this man to go back home was of more value than if he had gone with Jesus, for those in his home town were fully acquainted with the "BEFORE" and so could easily recognize the "AFTER" effect of having been made will by Jesus! Marshall adds that this "story is a paradigm of what conversion involves: the responsibility to evangelize.” For other instances in which Jesus returned good for evil (cf His disciples are to do likewise! = Ro 12:17+, Ro 12:21+) see Luke 7:19, 27-29+; Lk 23:5, 18, 21, 23, 33+, cf. Lk 23:34+; John 18:15-18, 25-27, cf Jn 21:15-17 see also Luke 6:27-29+. THOUGHT - Did you notice the man is instructed to tell what God has done for him? And then the man goes and proclaims what great things Jesus had done for him. God did great things. Jesus did great things! So what is the obvious conclusion? Clearly Jesus is God! Don't ever say Jesus did not say He was God! One city rejected Jesus and His miracle but as many as 10 Gentile cities would hear of Jesus and His miracle from the lips of the very one who had experienced the miracle! I would think this man would have been a very zealous evangelist! Did it result in any conversions? We will have to wait until eternity to find out! The Gospel is not a secret to be hoarded but a story to be heralded. -- Vance Havner John
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Spurgeon - If you want to win souls follow up this line of things. Soul-winning is generally accomplished not by argument, but by testimony. The best minister is a witness-bearer. Butler’s Analogy is one of the most notable works in defence of revelation, and it is eminently calculated to impress the student with the truthfulness of our holy religion; but I should like to know whether there ever was a man, woman, or child truly converted to the Lord Jesus by Butler’s Analogy. I do not think it. Nor do I depreciate the work on that account, for it has other uses which it admirably serves. This, however, I am certain of, that a little book like The Dairyman’s Daughter, by Legh Richmond, which is not worthy for a moment to be compared with Butler’s Analogy as a display of intellectual power, has led thousands to saving faith in the Lord Jesus. That little biography of a peasant girl, a mere nothing as to thought compared with the wonderful Analogy, has brought tens of thousands to the Saviour’s feet, where the other has brought few, if any. What is the reason? The Analogy is a very clear and admirable argument, but The Dairyman’s Daughter is a witness of what has been seen, and tasted and handled by one like ourselves. Heads are won by reasoning, but hearts are won by witness-bearing. Our lines of things should be that of David—‘I will declare what he hath done for my soul.’ (Ps 66:16) Paul frequently repeated the story of his own conversion, for he knew of nothing more likely to convince and convert. Return (present imperative = command to keep on returning)(5290)(hupostrepho from hupo = under + strepho = to turn, to change) means to turn back from or to return (go back to a location). Describe (present imperative = command to keep on describing what great things Jesus had done)(1334)(diegeomai from diá = through + hēgéomai = to lead) means to conduct a narration through to the end. Too carry (a narrative) through from beginning to end. To recount or relate in full. To set out something in detail, to give a detailed account of something in words. This same verb diegeomai is used of the townspeople in Mk 5:16+ who described in detail Jesus' encounter with the demoniac (and the swine drowning) which prompted the whole town to beg Him to leave! Amazing! Can you imagine their thoughts throughout eternity (assuming they never believed in Him)! Diegeomai - 8x in 6v - Usage: describe(1), described(3), gave an account(1), relate(2), tell(1). Mk. 5:16+; Mk. 9:9+; Lk. 8:39+; Lk. 9:10+; Acts 8:33+ [quoted from Isa. 53:8+]; Acts 9:27+; Acts 12:17+; Heb. 11:32+ Diegeomai -- 50x in 51v - Ge 24:66; Gen. 29:13; Gen. 37:9; Gen. 40:8; Gen. 40:9; Gen. 41:8; Gen. 41:12; Exod. 10:2; Exod. 18:8; Exod. 24:3; Num. 13:27; Jos. 2:23; Jdg. 5:10; Jdg. 6:13; 1 Sam. 11:5; 1 Ki. 13:11; 2 Ki. 8:4; 2 Ki. 8:6; 1 Chr. 16:9; Est. 1:17; Est. 6:13; Est. 10:3; Ps. 9:1; Ps. 19:1; Ps. 22:22; Ps. 26:7; Ps. 48:12; Ps. 48:13; Ps. 50:16; Ps. 55:17; Ps. 64:5; Ps. 66:16; Ps. 73:15; Ps. 75:1; Ps. 78:3; Ps. 87:6; Ps. 88:11; Ps. 105:2; Ps. 119:85; Ps. 145:5; Ps. 145:6; Isa. 43:21; Isa. 53:8; Jer. 23:27; Jer. 23:28; Jer. 23:32; Ezek. 17:2; Dan. 4:8; Joel 1:3 Gilbrant - In classical Greek this term primarily means “set out in detail” or “describe.” It appears over 50 times in the Septuagint, usually to translate s̱āphar which means “recount, relate” in the variations used (see Genesis 24:66; Exodus 10:2; 2 Kings 8:4; Psalm 22:22). Proclaiming (2784)(kerusso from kerux/keryx = a herald - one who acts as the medium of the authority of the one whose proclamation he makes) means to proclaim (publicly) or to herald or act as a public crier - the town official who would make a proclamation in a public gathering. Kerusso was used of the official whose duty it was to proclaim loudly and extensively the coming of an earthly king, even as the gospel is to clearly announce the coming of the King of kings and Lord of lords (Rev 19:16-note)! The verb kerusso means to proclaim or publish always with the suggestion of formality, gravity and an authority which must be listened to and obeyed. The idea is to proclaim with the goal to persuade, urge or warn to comply. ILLUSTRATION OF DEMON EXPULSION AND MISSIONARY ACTIVITY - Breakthroughs Among the So People - the So people live along the Mekong River in Laos. There are many barriers to reaching them. They are very remote, and their language is mainly an oral one; but that does not stop our Heavenly Father! He can touch lives that others cannot reach. Remember the story of Jesus healing the demoniac in the Bible? When he was found and bound by chains, he broke them. When Jesus asked him his name, the demon-possessed man replied, “Legion,” because many unclean spirits lived in him. Jesus commanded those demonic spirits to come out of him. Jesus is still doing the same thing. In 2009 a man roamed the jungles by the Mekong River. He too was possessed by demons. Finally, his neighbors captured and caged him. Like the demoniac in the Bible, this So man was touched, healed, and delivered from demon possession. He was a transformed man. When he told others that Jesus saved him, he was urged to recant, but he replied, “I can’t recant, not even a little bit.” Since that time 17 other families have come to know Jesus, and there are now three churches. It takes a transformed life to witness to others and draw them to Jesus. (Global Prayer Digest - 6/4/2017). ILLUSTRATION - Years ago a farmer from the interior of China had come to a mission compound where a doctor had removed the cataracts from his eyes. A few days after the farmer left, the doctor looked out his window and noticed the same man holding the end of a long rope. In single file behind him, holding to the rope, were several dozen blind Chinese whom the farmer had rounded up and led for miles to the doctor who had worked “miracles” on his eyes. Because his sight had been restored, he wanted others to experience the same thing! That story illustrates the message of the dramatic encounter between Jesus and Legion, the demoniac. (Steven Cole) ILLUSTRATION - Some years ago an ophthalmologist, just fresh from college, opened his own business. Without friends, without money, and without patrons, he became discouraged, until one day he encountered a blind man. Looking into his eyes, he said, "Why don't you have your eyesight restored? Come to my office in the morning." The blind man went. When an operation was performed and proved successful, the patient said, "I haven't got a penny in the world. I can't pay you." "Oh, yes," said the doctor, "you can pay me, and I expect you to do so! There is just one thing I want you to do, and it is very easy. Tell everybody you see that you were blind, and tell them who it was that healed you." That is what the ex-demoniac did. He heralded the news in Decapolis (The Ten Cities), "and all the people were amazed" (cf. Mark 5:20). (Kent Hughes) Brian Bell - Believers, we too have been cleansed(from our sin); clothed(in His righteousness); & commissioned(to tell the world our story, & His story)! Q: Have you been cleansed & clothed? Q: How are you doing in your charge? Q: What great things has He done for you lately that you can tell others about? Ps.9:1 “I will praise You, O Lord, with my whole heart; I will tell of all Your marvelous works.” Prayer: Thank you for the adoption into Your wonderful eternal family! Allow the storms in our lives to strengthen us not shipwreck us! Help us now cleansed & clothed, to fulfill our great commission! Steven
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Spurgeon - Here are we tonight, dear friends, a great crowd; and what multitudes of professed worshippers of God there are in many places! They seem to throng the Saviour; but of all, how few do really touch him so as to derive healing virtue from him! This humble, simple touch of faith is something above and beyond all the pressure of professed zeal and ardor. This touch Christ recognizes at once, but all the pressing and the squeezing of the crowd goes for nothing. (Exposition on Luke 8) For they had all been waiting (prosdokao) for Him - What a contrast with the people of the Gadarenes who had banished Him. Robertson on had been waiting - an old verb for eager expectancy, a vivid picture of the attitude of the people towards Jesus. Driven from Decapolis, he is welcomed in Capernaum. For (gar) is a term of explanation. Luke explains why they were so welcoming to Jesus. The reason is they had been expectantly waiting for Him. THOUGHT - O, if all saints today would wake up looking to the Eastern Sun rise thinking that this could be the day my Lord returns! What a difference such expectant looking would have on the subsequent living throughout the rest of the day! (cf 1 Jn 3:2-3+) Lord let it be so with all who read these words. Amen Returned (5290)(hupostrepho from hupo = under + strepho = to turn, to change) means to turn back from or to return (go back to a location). Had been waiting (expectantly) (4328)(prosdokao from prós = towards - adds the idea of “mental direction” to the already existing meaning of the verb + dokáo = look for denoting direction of one's mind toward something) means literally to look forward toward, to wait for, to look for, to anticipate. It means to give thought to something that is in the future and the context indicates whether one does this looking/waiting in a hopeful sense, with a longing, with fear (wait with anxiety, live in suspense), or in a neutral state of mind. It describes the attitude saints should have as anticipating, waiting with watchfulness, being in expectation. Prosdokao is in the present tense indicating that this is one's habit or lifestyle. These people were continually in a state of anticipation and expectation. O, to have such a mindset! THOUGHT Are you continually looking for the return of your Lord? It will radically impact what (Who) you are living for! (See uses in 2 Peter 3:12-14+). Welcomed (588)(apodechomai from apo = from or intensifier + dechomai = to take from another for oneself, to receive, to welcome) means to receive kindly or hospitably (Luke 8:40; Acts 15:4; 18:27); of God's Word, to receive or embrace heartily, put out the "welcome mat" for it (Acts 2:41); of benefits, to receive or accept gratefully (Acts 24:3).
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Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Spurgeon comments on behold in KJV - Notice the word “behold,” for this was a wonder that a man so high in position to come to Christ at all, especially one who was in an ecclesiastical position, for he “was a ruler of the synagogue.” Usually those who had to do with the synagogue were great despisers of our Lord Jesus; God works great wonders, however, and sometimes the camel does go through the eye of the needle. This man’s name was Jairus, a common Jewish name, and you will find it was the name of one of the judges recorded in the book of Judges. Note this man’s humility, “He fell down at Jesus’ feet.” The greatest of men must humble themselves before they can obtain mercy. Jesus Christ is always ready to receive, to accept, and bless all those who fall down at his feet, but those who lift up themselves shall find him to be their sure and swift, enemy, and the day shall come when he shall abase them to the dust. “He besought him that he would come into his house, for he had one only daughter, about twelve years of age, and she lay a-dying.” She seems to have been not only the darling of the house, but of all the neighbors too for we find that all the neighbors came together to weep and to lament her. You find Matthew says that this daughter was already dead. It seems that some delay arose, so that the child died, but the father, with triumphant faith, still besought him to come and raise her, even from the very jaws of death. John MacArthur also comments on the behold writing "The Greek text includes the word idou (“see,” “behold, ““look”), which notes that his appearance was something unexpected or startling. As an official of the synagogue he was a respected leader, steeped in the Old Testament, and devoted to the religion of Judaism. He was one of those responsible for overseeing all activities in the synagogue, the focal point of Jewish religious life in his city. Jairus was a leading figure in Capernaum’s religious establishment, which in turn was connected with national Judaism, which was mainly in the hands of Pharisees and scribes, who were hostile to Jesus and sought to destroy Him. For a local representative of the very leaders who hated Him to fall at Jesus’ feet, and… implore Him to come to his house was a stunning development." And there came a man named Jairus, and he was an official (archon) of the synagogue (sunagoge) - The resurrection of a young man in Luke 7 was for a widow, at the low end of the social pole, Jairus being at the high end. Mark 5:22+ says Jairus was "One of the synagogue officials (archisunagogos)," implying there were others (there were often from 3-7). While we do not know for certain it is very possible that Jairus was at the synagogue when Jesus cast out a demon (Mk 1:21-28+) and thus would have had first hand knowledge of Jesus supernatural power! In any event, Jairus knew Jesus was the Man he needed to contact regarding his gravely ill daughter! JAIRUS' NAME - Jairus (pronounced Ja-i-rus with emphasis on “i) was an official in charge of the synagogue in Capernaum and his name means something like "Jehovah Enlightens."Evans has an interesting comment that Jairus "in Hebrew means “he will awaken” [cf. 1 Chr 20:5], and so may have been understood as a portent of things to come." Hiebert says Jairus is the Greek form "of the Hebrew name Jair, meaning “He will give light.”" Stein comments that "Jairus is the Greek form of the name “Jair” (Nu 32:41; Dt 3:14; Josh 13:30; 1 Chr 20:5). Some scholars have sought to find symbolism in this name because Jair means he [God] will awaken , which fits Luke 8:52 nicely, but none of the Evangelists made any allusion to this. If Luke wanted Theophilus to see such a symbolism based on this Hebrew meaning, he would have needed to do something similar to what we find Matt 1:21." (NAC-Lk) He fell (pipto) at Jesus' feet - Here was an official or ruler of the Jewish synagogue, humbling himself before his fellow Jews in an act of homage and reverence. Jairus' boldness is a striking contrast "a man of the Pharisees, named Nicodemus, a ruler of the Jews," (Jn 3:1+) who came to Jesus by night (Jn 3:2+)! Jairus came openly, Nicodemus covertly.Compare the demoniac's response to Jesus in Lk 8:28+ (prospipto) and Mk 5:6+ (proskuneo). Pipto is the same verb used to describe the magi "when they saw the Child with Mary His mother and they fell (pipto) to the ground and worshiped (proskuneo) Him. (Mt 2:11+) The devil used pipto in the temptation of Jesus calling Him to "fall down (pipto) and worship" him (Mt 4:9+) At His transfiguration when the disciples heard the voice from Heaven (Mt 17:5) "they fell face down to the ground and were terrified." (Mt 17:6). In Rev 5:8+ "When He had taken the book (CONTAINING FIRST SEVEN SEAL JUDGMENTS), the four living creatures and the twenty-four elders fell down (pipto) before the Lamb." THOUGHT - Notice that fell at Jesus' feet clearly implying that Jairus the ruler of the synagogue was doing so as an act of worship. And just as important to note is that Jesus received this "act of worship." Contrast the reaction of the angel addressing the apostle John who wrote "Then I (JOHN) fell at his feet to worship him. But he said to me, “Do not do (present imperative with a negative) that; I am a fellow servant of yours and your brethren who hold the testimony of Jesus; worship (proskuneo in the aorist imperative) God. For the testimony of Jesus is the spirit of prophecy.” (Rev 19:10+) Again John writes "I, John, am the one who heard and saw these things. And when I heard and saw, I fell down to worship at the feet of the angel who showed me these things. But he *said to me, “Do not do that. I am a fellow servant of yours and of your brethren the prophets and of those who heed the words of this book. Worship (proskuneo in the aorist imperative) God.” (Rev 22:8–9+) So not only are angels not to be worshiped but men are not to be worshiped Luke recording that "When Peter entered, Cornelius met him, and fell (pipto)at his feet and worshiped (proskuneo) him. But Peter raised him up, saying, “Stand up (aorist imperative); I too am just a man.” (Acts 10:25-26+). So what is the clear conclusion of Jairus' act/action? Jesus is not a mere man, but is the God-Man, the only Man Who is worthy to be bowed down to and worshiped! How many times do we hear skeptics declare "Jesus never claimed to be God." Clearly, in this passage Jesus' action of receiving the worship of Jairus is tantamount to His declaration that He is in fact God!
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Spurgeon - Morning and Evening - “But as he went.” —Luke 8:42 Jesus is passing through the throng to the house of Jairus, to raise the ruler’s dead daughter; but he is so profuse in goodness that he works another miracle while upon the road. While yet this rod of Aaron bears the blossom of an unaccomplished wonder, it yields the ripe almonds of a perfect work of mercy. It is enough for us, if we have some one purpose, straightway to go and accomplish it; it were imprudent to expend our energies by the way. Hastening to the rescue of a drowning friend, we cannot afford to exhaust our strength upon another in like danger. It is enough for a tree to yield one sort of fruit, and for a man to fulfil his own peculiar calling. But our Master knows no limit of power or boundary of mission. He is so prolific of grace, that like the sun which shines as it rolls onward in its orbit, his path is radiant with lovingkindness. He is a swift arrow of love, which not only reaches its ordained target, but perfumes the air through which it flies. Virtue is evermore going out of Jesus, as sweet odours exhale from flowers; and it always will be emanating from him, as water from a sparkling fountain. What delightful encouragement this truth affords us! If our Lord is so ready to heal the sick and bless the needy, then, my soul, be not thou slow to put thyself in his way, that he may smile on thee. Be not slack in asking, if he be so abundant in bestowing. Give earnest heed to his word now, and at all times, that Jesus may speak through it to thy heart. Where he is to be found there make thy resort, that thou mayst obtain his blessing. When he is present to heal, may he not heal thee? But surely he is present even now, for he always comes to hearts which need him. And dost not thou need him? Ah, he knows how much! Thou Son of David, turn thine eye and look upon the distress which is now before thee, and make thy suppliant whole. QUESTION - What is the meaning of the story of the woman with the issue of blood? ANSWER - The story of the woman with the issue of blood can be found in Mark 5:24–34 and Luke 8:42–48. Though neither account is very long, Mark’s account provides a few more details than Luke’s. The story of this woman takes place within a larger story. Jesus is on his way to a synagogue leader’s house to heal his dying daughter (see Mark 5:21–24) when an unnamed woman causes an interruption to His progress. What we know about the woman is, first, she had a bleeding condition, and the issue had continued for twelve years. That’s a very long time. Second, she had spent all her money on treatments from many doctors, and nothing had helped; in fact, the blood issue had only grown worse (see Mark 5:25–26). We also know that Jewish Law declared her to be ceremonially unclean due to her bleeding issue (Leviticus 15:25-27). This meant that she would not have been permitted to enter the temple for Jewish religious ceremonies. According to the Law, anything or anyone she touched became unclean as well. The fact that she was in the crowd pressing around Jesus means that each person who bumped into her would have become unclean, too—including Jesus. But, after twelve years of suffering, she was obviously desperate for a miracle. “When she heard about Jesus, she came up behind him in the crowd and touched his cloak, because she thought, ‘If I just touch his clothes, I will be healed’” (Mark 5:27–28). As soon as the woman touches Jesus, her bleeding stops and she knows she’s been healed. In an instant, Jesus does what no doctor in twelve years had been able to. This proves the power of Christ, of course, but it also illustrates an important point about Jesus and the Law. In Leviticus 15:31 God says, “You must keep the Israelites separate from things that make them unclean, so they will not die in their uncleanness for defiling my dwelling place, which is among them.” In the Old Testament, the temple was where God dwelt among the Israelites, but in the New Testament, God dwelt among men in the person of Jesus Christ (see John 1:14). Through Jesus the penalties of the Law are reversed, and the contamination of this world had no effect on Christ. The woman did not make Jesus (God’s dwelling) unclean—He made her clean! Jesus immediately responds to the woman who touched His clothing and was healed. People were pushing and pressing into Him from all over, yet He stops, turns, and asks, “Who touched my clothes?” (Mark 5:30). The disciples were incredulous, but Jesus knew that healing power had gone out of Him. We can’t “steal” a miracle from God. After the woman comes forward and explains herself, Jesus clears up any misconceptions about her healing, saying, “Daughter, your faith has healed you. Go in peace and be freed from your suffering” (Mark 5:34). God is moved to action by our faith, even when He’s in the middle of doing something else! Jesus could have healed the woman and kept on walking to His original destination. Only He and the woman would have known what had taken place. But He didn’t do that. Jesus stopped what He was doing and acknowledged the result of this woman’s faith: her complete and instantaneous healing. GotQuestions.org Lawrence Richards - Hopeless Cases - Your daughter is dead” Luke 8:26–56. These verses report how Jesus dealt with what must be considered “hopeless cases.” The demon-possessed man had been chained “many times” but had always broken loose (v. 29). The woman who touched Jesus had been “subject to bleeding” for a dozen years, and “no one could heal her” (v. 43). And the daughter of Jairus was dead: all hope was gone, and friends advised, “Don’t bother the Teacher any more” (v. 49). Yet Jesus cast out the demon, restored the health of the woman, and raised the little girl from the dead! Strung together, as these stories are by Luke, they remind us of a wonderful truth. There are no “hopeless cases” with the Lord. And there are no “hopeless people” either. The power of Jesus Christ is great enough to meet every need, and to transform any sinner as well. Help Them One By One Read: Luke 8:40-56 Inasmuch as you did it to one of the least of these My brethren, you did it to Me. —Matthew 25:40 A young man strolling along a beach at dawn stopped to watch an older man pick up starfish and toss them back into the sea. The older man said he was rescuing the starfish before the hot summer sun could bake them. Sarcastically, the young man said, “There must be hundreds of starfish here. How can you make any difference?” The old gentleman looked at the starfish in his hand before throwing it into the waves. “It makes a big difference to this one,” he replied. Jesus never let the vast crowds discourage Him from helping individuals. In Luke 8 we read that a multitude pressed about Him (v.40), yet He took time to minister to one man and one woman in need (vv.41-56). Jesus calls us to do the same. But looking on today’s multitudes we may say, “How can I make a difference among so many?” Putting It Into Practice Are you overwhelmed by all the pain and suffering in the world? In your city? In your neighborhood? What can you do to help one person today? Do what you can to help one at a time, and prayerfully leave the rest to God. My Personal Space Read: Luke 8:40-48 | We do not have a high priest who is unable to empathize with our weaknesses. Hebrews 4:15 An industrial design graduate from a Singapore university was challenged in a workshop to come up with a novel solution to a common problem using only ordinary objects. She created a vest to protect one’s personal space from being invaded while traveling in the crush of crowded public trains and buses. The vest was covered with long, flexible plastic spikes normally used to keep birds and cats away from plants. Jesus knew what it was like to lose His personal space in the commotion of crowds desperate to see and touch Him. A woman who had suffered from constant bleeding for 12 years and could find no cure touched the fringe of His robe. Immediately, her bleeding stopped (Luke 8:43-44). Jesus’ question, “Who touched me?” (v. 45) isn’t as strange as it sounds. He felt power come out of Him (v. 46). That touch was different from those who merely happened to accidentally touch Him. Lord Jesus, I want to be near You and know You so that when I’m in contact with others they can see You through me. A Christian’s life is the window through which others can see Jesus. Two Daughters Read: Luke 8:40-42,49-56 Someone came from the ruler of the synagogue's house, saying to him, "Your daughter is dead." —Luke 8:49 I had never thought much about Jairus before. Oh, I had heard the story about this synagogue ruler, and I knew he had begged Jesus to come to his house and heal his dying daughter. But I never understood the depth of his sorrow. I never understood how his heart must have shattered in pain when a messenger came to him and announced, “Your daughter is dead.” No, I never comprehended his grief and anguish—until I heard those same words from a police officer who came to our house on June 6, 2002. Jairus’ daughter was 12, and she died from an illness. Our daughter was 17, and it was an auto accident that broke our family’s heart. Jairus’ daughter was restored to life by Jesus’ touch. My daughter Melissa—though we ache to know she wasn’t healed physically—was healed spiritually by Jesus’ sacrifice of love when she trusted Him as Savior early in her life. Now our comfort comes from knowing that her eternal existence with the Lord has already begun. God took that one. And in my lonely heart He poured His special peace, His tender love; I cannot doubt that God has drawn me near To trust Him more until I'm drawn above. —Morris In every desert of trial, God has an oasis of comfort. Luke 8:43 And a woman who had a hemorrhage for twelve years, and could not be healed by anyone, KJV And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, woman who had a hemorrhage Leviticus 15:25-33; Matthew 9:20-22; Mark 5:25 twelve years Lk 8:27; 13:11,16; Mark 9:21; John 5:5,6; 9:1,21; Acts 3:2; 4:22; 14:8-10 could not be healed 2 Chronicles 16:12; Ps 108:12; Isaiah 2:22; 55:1-3; Mark 5:26; 9:18,22 by anyone Job 13:4 ("You are all worthless physicians.") Luke 8:42-48 The Sensitivity of Jesus - Ray Pritchard Luke 8:40-48 Jesus' Compassionate Power, Part 1 - John MacArthur Luke 8:40-48 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Matthew 9:20+ And a woman who had been suffering from a hemorrhage for twelve years, came up behind Him and touched the fringe of His cloak; Mark 5:25+ A woman who had had a hemorrhage for twelve years, 26 and had endured much at the hands of many physicians, and had spent all that she had and was not helped at all, but rather had grown worse– Lev 15:25 — 'Now if a woman has a discharge of her blood many days, not at the period of her menstrual impurity, or if she has a discharge beyond that period, all the days of her impure discharge she shall continue as though in her menstrual impurity; she is unclea A WOMAN'S INTERRUPTION PROVES TO BE A DEADLY DELAY And a woman who had a hemorrhage - The woman's interruption resulted in a delay that would prove fatal to Jairus’ daughter. That is the way we see the story unfold, but we do not see the end of the story yet and Jesus is the Master of bringing suffering and death to a wonderful conclusion! Mark's version is longer and more detailed than Luke's version - Mark 5:25-34 and Luke 8:43-48. Matthew's version is much shorter - Mt 9:20-22 but does have some details not in the other two (see discussion below). Hendriksen on the "interruption" by a woman - 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 (Lk 12:12ff.), sleeping (Lk 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. (Exposition of the Gospel of Luke - can be borrowed) Steven Cole on the gravity of this woman's hemorrhage - According to the Law of Moses (Lev 15:19-31), she was perpetually ceremonially unclean. Whoever touched her was unclean, so that even her own family had to keep their distance unless they wanted to be defiled. Whatever she lied or sat on became unclean, so that whoever touched those objects also became unclean. If her husband had relations with her, he became unclean for a week. For a woman especially, relationships with her family and friends are the very stuff of life. In that culture, all of life revolved around the various religious feasts and celebrations at the temple, not to mention the weekly synagogue meetings. This poor woman was an outcast, cut off from her family, friends, and culture....When Mark 5:26 reports that she had endured much at the hands of many physicians, he wasn’t kidding. The Talmud proposes eleven different remedies, including drinking a goblet of wine containing a powder made from rubber, alum, and garden crocuses. Another potion was made from Persian onions cooked in wine (Alfred Edersheim, The Life and Times of Jesus the Messiah [Eerdmans], 1:620). She had tried them all, but none of them had worked. And, as with doctors in our day, there was no refund if the cure didn’t work. The woman was broke. This woman’s ceremonial defilement is a graphic picture of how sin defiles us all. It creates distance between us and God, as well as distance from our family and friends. Often, like her problem, our sin is an embarrassing sort of thing. We’d rather not discuss it or have anyone know about it. We clear our throats and try to change the subject if anyone dares ask about anything that might bring it out into the open. Like this woman’s problem, sin is often costly. Sins such as drunkenness, drug abuse, and gambling can reduce a family to poverty and can cost a person his employment, his health, and his life. Emergency rooms are filled with victims of sin—beaten, abused, raped, stabbed, or shot because of anger, greed, and disregard for human life. Like this woman’s disease, sin is also degenerative. Her disease was slowly killing her, draining her strength and her very lifeblood from her body. That is how sin works in the human heart, starting at first perhaps almost imperceptibly, but sapping our strength as it continues, leading us toward a slow but certain death. And, like this woman’s illness, sin is a hopeless problem apart from the Lord. Try as we will, we cannot extricate ourselves from its tentacles. Like climbing up an icy slope, we seem to make progress for a while, but then we slip and fall back to the bottom. We may compare ourselves with others and think that we’re not so bad. But when we recognize that we must compare ourselves with God in His absolute holiness if we want to be accepted into His heaven, we despair. There is no human remedy. We are defiled by our sin; we need to be cleansed; we cannot cleanse ourselves; nothing we try can rid us of our guilt. What can we do? (Luke 8:40-48 Jesus’ Cleansing Power) A hemorrhage - literally a flowing of blood. As a pathologist I would strongly suspect she had significant iron deficiency and likely had iron deficiency anemia which is common in women in their child bearing years especially when menstrual periods are characterized by heavy blood loss. She probably felt extremely tired and was easily fatigued and this had been going on for 12 years and had yet to be cured! Luke a physician avoids Mark's caustic comment "She had suffered much at the hands of many physicians." For twelve years - And Jairus' daughter was 12. Jairus enjoyed 12 years of delight, while this nameless woman suffered 12 years of despair. (See Contrasts in Table) And could not be healed (therapeuo) by anyone - Mark's version is more blunt - "and had endured much at the hands of many physicians, and had spent all that she had and was not helped at all, but rather had grown worse." (Mk 5:26+)
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Spurgeon - This disease laughs at the physicians, and whenever a cure has been effected it has always been a slow one. Hence the supernatural character of this cure, “Immediately her issue of blood stanched.” This is the glory of our blessed religion, that it heals sin-sick souls at once and upon the spot. The moment a man believes in Jesus, his nature is changed; he becomes a new creature: in that moment all his sins are gone: in that same hour he becomes heir of God, and joint-heir with Christ. “Immediately.” (Exposition on Luke 8) Wiersbe describes the contrasting scenes in this section - When Jesus returned to Capernaum, the people welcomed Him, particularly a man and a woman who each had heavy burdens to share with Jesus. The contrast here is interesting, for it shows the variety of people who came to Jesus for help. The man's name is given (Jairus) but the woman is anonymous. Jairus was a wealthy leading citizen, but the woman was a lowly person who had spent all her money trying to get well. Here was a man interceding for his child and a woman hoping to get help for herself, and both came to the feet of Jesus. Jairus had been blessed with twelve years of joy with his daughter, and now might lose her, while the woman had experienced twelve years of misery because of her affliction, and now she was hoping to get well. This woman had a hidden need, a burden she had lived with for twelve long years. It affected her physically and made life difficult. But it also affected her spiritually, because the hemorrhage made her ceremonially defiled and unable to participate in the religious life of the nation (Lev. 15:19-22). She was defiled, destitute, discouraged, and desperate; but she came to Jesus and her need was met. (Borrow Be compassionate) Hendriksen compares the three accounts (Matthew 9:23-26; Mark 5:35-43) of these 2 miracles - Mark alone, in his very lengthy account, represents Jairus as using the term of endearment "my little daughter" (Mk 5:23), pictures a vast crowd "thronging" or "pressing upon" Jesus (Mk 5:24), relates that Jesus paid no attention to the message delivered to Jairus, "Your daughter is dead..." (Mk 5:35, 36), emphasizes the weeping and wailing that was going on among the mourners (Mk 5:38, 39), reports the Aramaic words spoken by Jesus to the child (Mk 5:41), and adds that the girl, brought back from the dead, walked (Mk 5:42). 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 (Lk 8:42), and that Jesus did indeed hear the remark to which he paid no attention (Lk 8:50). 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. (Exposition of the Gospel of Luke - can be borrowed) Healed (cured)(2323)(therapeuo from therapon = an attendant, servant) means primarily to care for, to wait upon, minister to. It has two main senses in the NT, one speaking of rendering service (Acts 17:25) and the more common use describing medical aspects such as to take care of the sick, to heal, to cure (Matt. 4:24; 12:10; Mark 1:34; Luke 6:7; 10:9), to recover health, to restore. Therapeúō means to heal miraculously in Matt. 4:23, 24; 10:1, 8; Acts 4:14. Providing care to improve a situation. Therapeuo uses by Luke - Lk. 4:23; Lk. 4:40; Lk. 5:15; Lk. 6:7; Lk. 6:18; Lk. 7:21; Lk. 8:2; Lk. 8:43; Lk. 9:1; Lk. 9:6; Lk. 10:9; Lk. 13:14; Lk. 14:3; Acts 4:14; Acts 5:16; Acts 8:7; Acts 17:25; Acts 28:9 Luke 8:44 came up behind Him and touched the fringe of His cloak, and immediately her hemorrhage stopped. KJV Came behind him, and touched the border of his garment: and immed iately her issue of blood stanched. touched the fringe of His cloak Deuteronomy 22:12; Mark 5:27,28; 6:56; Acts 5:15; 19:12 immediately Lk 13:13; Exodus 15:26; Malachi 4:2; Matthew 8:3; 20:34; John 5:13 Parallel Passages: Matthew 9:21+ for she was saying to herself, “If I only touch His garment, I will get well.” 22 But Jesus turning and seeing her said, “Daughter, take courage; your faith has made you well.” At once the woman was made well. Mk 5:28+ For she thought, “If I just touch His garments, I will get well.” 29 Immediately the flow of her blood was dried up; and she felt in her body that she was healed of her affliction. Mt 14:36 — and they implored Him that they might just touch the fringe of His cloak; and as many as touched it were cured. Mk 5:28 — For she thought, "If I just touch His garments, I will get well." Mk 6:56 — Wherever He entered villages, or cities, or countryside, they were laying the sick in the market places, and imploring Him that they might just touch the fringe of His cloak; and as many as touched it were being cured. Mk 8:22 — And they *came to Bethsaida. And they *brought a blind man to Jesus and *implored Him to touch him. Ac 5:15 — to such an extent that they even carried the sick out into the streets and laid them on cots and pallets, so that when Peter came by at least his shadow might fall on any one of them. Ac 19:12 — so that handkerchiefs or aprons were even carried from his body to the sick, and the diseases left them and the evil spirits went out. Nu 15:38-39 — "Speak to the sons of Israel, and tell them that they shall make for themselves tassels on the corners of their garments throughout their generations, and that they shall put on the tassel of each corner a cord of blue 39 "It shall be a tassel for you to look at and remember all the commandments of the LORD, so as to do them and not follow after your own heart and your own eyes, after which you played the harlot, Dt 22:12 — "You shall make yourself tassels on the four corners of your garment with which you cover yourself. In the Catacombs of Marcellinus and Peter TOUCHING THE MASTER Came up behind Him and touched (hapto) the fringe (kraspedon) of His cloak - Perhaps she knew some who had been healed just by touching Him (Lu 6:19+). Matthew indicates she had pre-meditated this act recording "she was saying (imperfect tense = saying over and over) to herself, “If I only touch His garment, I will get well (Verb = sozo = get well , save).” (Mt 9:21+). Clearly this was a statement of her belief in Jesus' power to heal. Mark 5:27+ adds a small detail "after hearing about Jesus, she came up in the crowd behind Him and touched His cloak." Mark then explains the woman's reasoning (similar to Mt 9:21) = "For she thought (imperfect tense - saying to herself again and again), “If I just touch His garments, I will get well (sozo - here speaking of physical healing but used by Jesus to refer to her spiritual healing! - Lk 8:50).” (Mk 5:28+) Her faith was such that she believed just a touch of His garment would heal her! Some feel this was bit superstitious on her part. Regardless, of the magnitude of her faith, Jesus clearly perceived the veracity of her faith. It is interesting that many commentators see her faith as weak, C H Spurgeon saw it as great! I go with Spurgeon! As
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Spurgeon - Great fear kept her from facing Him: great faith led her to believe that a touch of his robe behind him would cure her. She was ignorant enough to think that healing went from him unconsciously; but yet her faith lived despite her ignorance, and triumphed despite her bashfulness. It was her own idea to make a dash for it, and steal a cure: “She said within herself.” It was her wisdom that at once she carried out her resolve. Poor soul! it was her only chance, and she would not lose it. It happened that our Lord’s dress was drawn backward by the throng, and she was able with her finger to reach its hem. She believed that this would be enough, and so it proved. Oh, that we were as eager to be saved as she was to be healed! Oh, that we had such confidence in Jesus as to be sure that if we come into contact with Him, even by the least promise, and the smallest faith, He can and will save us! My soul, when thou art in urgent need, be brave to come nigh unto thy Lord; for if a touch of His garment will heal, what virtue must lie in His own self! Amen (Exposition on Luke 8)
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Spurgeon - What impudence on their part! Doubtless there are many things we say of our Lord, and even to him in prayer, that are very far from such words as he should have from his disciples. There were many who touched him out of curiosity, and doubtless some out of want of respect to his person came too close to him, but there was only one who touched him with the finger of faith, which was the only true touch. (Exposition on Luke 8) Crowding (4912)(sunecho/synecho from sun = with + echo = hold) literally means hold together, to press together. It has a wide range of uses, such as holding two things together (coupling), holding someone prisoner (restraining), and being gripped with an inner pressure (constraint). The idea of “pressing” is seen literally in Acts 7:57: when the angry listeners wanted to cut off Stephen’s words, they pressed their ears between their hands to cut off hearing. Elsewhere, the Lord Jesus warned Jerusalem of a day when it would be pressed (besieged) by armies on every side (Luke 19:43). He himself lived under the press (pressure) of the throngs that surrounded Him (Luke 8:45). Sunecho - 12v - afflicted(1), controls(1), covered(1), crowding(1), devoting...completely(1), distressed(1), gripped(1), hard-pressed(1), hem(1), holding...in custody(1), suffering(2).Matt. 4:24; Lk. 4:38; Lk. 8:37; Lk. 8:45; Lk. 12:50; Lk. 19:43; Lk. 22:63; Acts 7:57; Acts 18:5; Acts 28:8; 2 Co. 5:14; Phil. 1:23 Pressing in (598)(apothlibo from apo = intensive + thlibo = to press, rub, squash) means to really crush or really press upon. This is the only NT use but gives us a vivid picture of how Jesus must have felt. Fortunately Jesus did not suffer from claustrophobia! Apothlibo is used once in the Septuagint in Nu 22:25 "When the donkey saw the angel of the LORD, she pressed (Lxx = prosthlibo = to press against) herself to the wall and pressed (Lxx = apothlibo) Balaam’s foot against the wall, so he struck her again." Vincent on pressing in - The word pressing in which occurs here only, more literally, crush. It means to squeeze out, as wine from grapes. (Do you get a good picture of this scene?) Luke 8:46 But Jesus said, "Someone did touch Me, for I was aware that power had gone out of Me." KJV And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me. for Lk 6:19; 1 Peter 2:9 Luke 8:46 The Cost of Compassion - Ray Pritchard Luke 8:42-48 The Sensitivity of Jesus - Ray Pritchard Luke 8:40-48 Jesus' Compassionate Power, Part 1 - John MacArthur Luke 8:40-48 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Matthew 9 - no parallel Mk 5:30+ Immediately Jesus, perceiving in Himself that the power proceeding from Him had gone forth, turned around in the crowd and said, “Who touched My garments?” THE WOMAN TOUCHED WITH THE FINGER OF FAITH Someone did touch (hapto) Me, for I was aware (ginosko) that power (dunamis) had gone out of Me - Mk 5:30 explains Jesus' initial perception of power passing out of Himself - "Jesus, perceiving in Himself that the power proceeding from Him had gone forth." The power flowed from the divine Person of Jesus to this woman. His power (and by extension the Spirit's power) is not impersonal but personal (see MacArthur's comment below). For (gar) is a term of explanation - What is Jesus explaining? This is an easy one! He is telling us how He was aware that someone had touched Him (grasped the tassel). It was not because He was tugged backwards by the woman's grasp, but because He sensed the power flow out from Himself! John
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Spurgeon - Here is a second confessor. First, there was a man healed; now, here is a woman healed. Both sexes may now hear from them what Christ can do. If they will not believe, oh, then, their unbelief is sad indeed! Faith crowns Christ, and, therefore, Christ takes the crown off his own head and puts it upon the head of faith. “Thy faith hath saved thee.” Christ’s virtue would not have saved her without her faith, and certainly her faith could not have saved her without Christ’s virtue. We ought to note how vital faith is to true salvation, and what a high degree of importance is attached to it. Let us, therefore, if we have some degree of faith, pray for more, “Lord, increase our faith, for if a little of it may heal, what may not a great faith do?” (Exposition on Luke 8) Trembling (5141)(tremo) means to shake (involuntarily) or quiver especially with fear, something the false teachers did not do in 2 Pe 2:10 because they did not feel intensely the impact of something transcendent! To shiver with the chills” (associated with malaria) (Liddell-Scott). In the Septuagint tremo describes God looking at the earth and causing it to tremble! (Ps 104:32, cf Jer 4:24 - Our God is an AWESOME GOD!), of the man or woman who "trembles at His Word." (Isa 66:5, 66:2); of godly Daniel in the presence of the angelic messenger (Da 10:11 = "I stood up trembling"). Mark 5:33 But the woman fearing and trembling, aware of what had happened to her, came and fell down before Him and told Him the whole truth. Luke 8:47 When the woman saw that she had not escaped notice, she came trembling and fell down before Him, and declared in the presence of all the people the reason why she had touched Him, and how she had been immediately healed. 2 Peter 2:10 and especially those who indulge the flesh in its corrupt desires and despise authority. Daring, self-willed, they do not tremble when they revile angelic majesties, Tremo - 8x in the Septuagint - Ge 4:12; Ge 4:14; 1 Sa 15:32; Ps 104:32 (="He looks at the earth, and it trembles"); Isa 66:2; Isa 66:5; Jer 4:24; Da 10:11 Fell down (4363)(prospipto from pros = to, against + pipto = to fall) means to fall towards or upon something, to strike against. (1) with the dative of person prostrate oneself, fall down before or at the feet of someone as a suppliant or to reverence (Mk 3:11; 5:33; Luke 8:28, 47; Acts 16:29); to fall down at someone's knees (Lk 5:8; Ps. 95:6) (2) with the dative of the thing fall on, strike against, rush upon or against, dash against (as the wind), with the implication of to assault; (Mt 7.25). Prospipto describes Esther before the king (Eshter 8:3), the woman healed of hemorrhage (Mk 5:33, Lk 8:47), the Philippians jailer (Acts 16:29). Gilbrant - Prospiptō is a very common verb in classical usage and has a wide semantic range. It can mean “to fall upon” or “strike against,” and hence, “to attack” or “assault” (Liddell-Scott). Another meaning is “to fall before,” perhaps at someone’s feet. It could also mean “to befall” or “to occur.” Several other senses appear, depending on the context and the exact force of the verb. In the Septuagint these several meanings also appear. Prospiptō means to “fall before” in several places. Esther fell before the feet of the Persian king (Esther 8:3; cf. Ex 4:25). Prospiptō can also mean “to fall upon.” Esau “fell upon the neck” or “embraced” Jacob (Ge 33:4). Prospipto - 8x in 8v - Usage: fall down before(1), fell(1), fell before(1), fell down(1), fell down before(3), slammed against(1). Matthew 7:25 "And the rain fell, and the floods came, and the winds blew and slammed against that house; and yet it did not fall, for it had been founded on the rock. Mark 3:11 Whenever the unclean spirits saw Him, they would fall down before Him and shout, "You are the Son of God!" Mark 5:33 But the woman fearing and trembling, aware of what had happened to her, came and fell down before Him and told Him the whole truth. Mark 7:25 But after hearing of Him, a woman whose little daughter had an unclean spirit immediately came and fell at His feet. Luke 5:8 But when Simon Peter saw that, he fell down at Jesus' feet, saying, "Go away from me Lord, for I am a sinful man, O Lord!" Luke 8:28 Seeing Jesus, he cried out and fell before Him, and said in a loud voice, "What business do we have with each other, Jesus, Son of the Most High God? I beg You, do not torment me." Luke 8:47 When the woman saw that she had not escaped notice, she came trembling and fell down before Him, and declared in the presence of all the people the reason why she had touched Him, and how she had been immediately healed. Acts 16:29 And he called for lights and rushed in, and trembling with fear he fell down before Paul and Silas, Prospipto in Septuagint - 8x in 8v - Ge 33:4; Ex 4:25; Est. 8:3; Est. 9:4; Ps 95:6; Pr 25:8; Pr 25:20; Ps 95:6 Come, let us worship and bow down, Let us kneel before the LORD our Maker. Presence (before, in sight of) (1799) enopion from en = in + ops = the eye/see [cp optanomai = see, perceive with eyes, look at, implying not only the mere act of seeing but actual perception of what one sees]) means literally in sight, in front of, in the presence of. Being in sight. Before the face and thus the idea of face to face! Of doing something in someone’s presence. Enopion uses by Luke - Lk. 1:15; Lk. 1:17; Lk. 1:19; Lk. 1:75; Lk. 1:76; Lk. 4:7; Lk. 5:18; Lk. 5:25; Lk. 8:47; Lk. 12:6; Lk. 13:26; Lk. 14:10; Lk. 15:10; Lk. 15:18; Lk. 15:21; Lk. 16:15; Lk. 23:14; Lk. 24:43; Acts 2:25; Acts 4:10; Acts 4:19; Acts 6:6; Acts 7:46; Acts 9:15; Acts 10:30; Acts 10:31; Acts 10:33; Acts 19:9; Acts 19:19; Acts 27:35; Spurgeon - “She was healed immediately.” —Luke 8:47 One of the most touching and teaching of the Saviour’s miracles is before us to-night. The woman was very ignorant. She imagined that virtue came out of Christ by a law of necessity, without his knowledge or direct will. Moreover, she was a stranger to the generosity of Jesus’ character, or she would not have gone behind to steal the cure which he was so ready to bestow. Misery should always place itself right in the face of mercy. Had she known the love of Jesus’ heart, she would have said, “I have but to put myself where he can see me—his omniscience will teach him my case, and his love at once will work my cure.” We admire her faith, but we marvel at her ignorance. After she had obtained the cure, she rejoiced with trembling: glad was she that the divine virtue had wrought a marvel in her; but she feared lest Christ should retract the blessing, and put a negative upon the grant of his grace: little did she comprehend the fulness of his love! We have not so clear a view of him as we could wish; we know not the heights and depths of his love; but we know of a surety that he is too good to withdraw from a trembling soul the gift which it has been able to obtain. But here is the marvel of it: little as was her knowledge, her faith, because it was real faith, saved her, and saved her at once. There was no tedious delay—faith’s miracle was instantaneous. If we have faith as a grain of mustard seed, salvation is our present and eternal possession. If in the list of the Lord’s children we are written as the feeblest of the family, yet, being heirs through faith, no power, human or devilish, can eject us from salvation. If we dare not lean our heads upon his bosom with John, yet if we can venture in the press behind him, and touch the hem of his garment, we are made whole. Courage, timid one! thy faith hath saved thee; go in peace. “Being justified by faith, we have peace with God.” Luke 8:48 And He said to her, "Daughter, your faith has made you well; go in peace." KJV And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace. Daughter Matthew 9:2,22; 12:20; 2 Corinthians 6:18 thy Lk 7:50; 17:19; 18:42; Matthew 8:13; Mark 5:34; Acts 14:9; Hebrews 4:2 go Exodus 4:18; 1 Samuel 1:17; 2 Kings 5:19 Luke 8:42-48 The Sensitivity of Jesus - Ray Pritchard Luke 8:40-48 Jesus' Compassionate Power, Part 1 - John MacArthur Luke 8:40-48 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Matthew 9:22+ But Jesus turning and seeing her said, “Daughter, take courage; your faith has made you well.” At once the woman was made well. Mk 5:34+ And He said to her, “Daughter, your faith has made you well; go in peace and be healed of your affliction.” THE FAITH THAT HEALED HER SOUL Daughter, your faith (pistis) has made you well (sozo) - Daughter is the only time in the Gospels that Jesus used this word to address a woman. This affectionate term would immediately reassure the woman and assuage her fears. Jesus is gentle! One might associate this name with Jesus acknowledging she is now in the family of God (saved - but see comments below). Matthew adds Jesus' encouraging words "Daughter, take courage ("Take heart," "Be of good cheer" - present imperative of tharseo = to be firm or resolute in the face of danger or adverse circumstances); your faith has made you well.” (Mt 9:22+). Matthew also emphasizes the immediacy of her healing "At once the woman was made well (sozo)."
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Spurgeon - Jesus called her “daughter.” He fathered her because He had created faith in her. He gave her “good comfort” because she had good faith. It was His garment which she touched, but it was her faith which had touched it; therefore our Lord said, “Thy faith hath made thee whole”; and thus He put the crown upon the head of her faith, because her faith had already set the crown on His head. The moment we touch Jesus we are made whole; yea, “from that hour.” May we touch Him now, and may this hour be as memorable to us as that hour was to her! (Exposition on Luke 8) J C
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Spurgeon - Be resigned, and say, “The Lord gave, and the Lord hath taken away,” and expect not the blessing back again. Do as David did, who, while the child was yet alive, fasted and played, saying, “Peradventure, God will spare him, but when he was dead, fasted no more. Thy daughter is dead; trouble not the Master.” Ah! but this man knew that he who can stay the soul at the gates of death can also Bring it back from the gates of death if he wills. He that can get it from the paw of the lion can get it from the jaw of the bear. He can deliver his people at all times and at all seasons, and even Death is a conquered foe. (Exposition on Luke 8) Matthew records "While He was saying these things to them, a synagogue official came and bowed down before Him, and said, “My daughter has just died; but come and lay Your hand on her, and she will live.” (Mt. 9:18+) Jairus unlike the doubting messenger believed that Jesus had the power to raise his daughter from the dead as He had the young man at Nain (Lk 7:11-15+) a miracle with which Jairus was surely familiar for Nain is only about 25 miles southwest of Capernaum (where Jesus is in Luke 8:49). Synagogue official (752) archisunagogos from archi - denotes rank or degree + sunagoge - synagogue) was leader or president of a synagogue, a lay person whose duty it was to take care of the physical arrangements for the worship services. Gilbrant - The term archisunagōgos (not found in the Septuagint) is virtually equivalent to the Hebrew rō’sh hakkᵉnēseth the “head” or leader of the synagogue. In later Judaism, in Palestine as well as in the Diaspora, there was usually a ruler of the local synagogue (Mark 5:35; Luke 8:49; 13:14; Acts 13:15; 18:8,17). In Greek, sometimes simply archōn (752) meant the same thing (Matthew 9:18) or archōn tēs sunagōgēs (Luke 8:41). Intertestamental Period = The duty of the ruler of the synagogue was to administer and lead the worship service. He invited members of the congregation to perform different tasks, like saying prayers, reading from the Scriptures, or speaking to the people. The ruler was responsible for making sure the worship service took place according to tradition. Furthermore, the ruler was obliged to lead discussions and debates and to make sure nothing took place apart from custom. He also had to oversee any construction in the synagogue. (See Schrage, “archisunagōgos,” Kittel, 7:846.) By contrast, the duty of the servant of the synagogue was to sound the trumpet to signal the beginning and the end of the Sabbath. He also brought out the sacred scrolls containing the Holy Scriptures for use during the worship service; he would return them when it was over. He carried out the penalties and judgments which were rendered by the court of elders. New Testament Usage = Jesus came into contact with rulers of the synagogues on many occasions. On one of these a ruler named Jairus came and interceded with Jesus on behalf of his dying daughter (Matthew 9:18f.). Another synagogue ruler was upset with Jesus for disrupting the order of the service by healing a sick woman (Luke 13:14). From Acts we learn that the apostles also came into contact with the synagogue rulers from time to time. In Corinth the archisunagōgos, Crispus, together with his whole household, became believers (Acts 18:8).(Complete Biblical Library) Trouble (4660)(skullo) literally meant to skin, flay, lacerate, mangle. In the NT it is used metaphorically, meaning to harass, trouble, weary,means to cause oneself to be or become inconvenienced or discomforted. Skullo - 4x in 4v - distressed(1), trouble(3). Matt. 9:36; Mk. 5:35; Lk. 7:6; Lk. 8:49 Not used in the Septuagint. Teacher (1320)(didaskalos) was a title of dignity and respect, a term of honor ( Mt 8:19; 12:38; 19:16; 22:16, 24, 36; Mk 4:38; 9:17, 38; 10:17, 20, 35; 12:14, 19, 32; 13:1; Lk 3:12; 7:40; 9:38; 10:25; 11:45; 12:13; 18:18; 19:39; 20:21, 28, 39; 21:7; Jn 8:4). It was appropriate for Jesus since teaching, not performing miracles, was the primary focus of His ministry (cf. Mark 1:38). Teacher corresponds to the title Rabbi. Uses of didaskalos by Luke - Lk. 2:46; Lk. 3:12; Lk. 6:40; Lk. 7:40; Lk. 8:49; Lk. 9:38; Lk. 10:25; Lk. 11:45; Lk. 12:13; Lk. 18:18; Lk. 19:39; Lk. 20:21; Lk. 20:28; Lk. 20:39; Lk. 21:7; Lk. 22:11; Acts 13:1 Never Too Late Overhearing what they said, Jesus told him, “Don’t be afraid; just believe.” Mark 5:36 Today's Scripture & Insight:Mark 5:35–43 During the anxious moments that followed my mother-in-law’s heart attack, she was fortunate to receive immediate medical care. Later, her doctor told me that treatment within fifteen minutes of a heart attack results in a survival rate of 33 percent for critical patients. But just 5 percent survive if treated beyond that time frame. On the way to heal Jairus’s desperately ill daughter (someone definitely needing immediate medical care), Jesus did the unthinkable: He paused (Mark 5:30). He stopped to identify who touched Him, and then spoke gently with the woman. You can imagine what Jairus was thinking: There’s no time for this, my daughter is dying! And then, his worst fears came true—Jesus appeared to have delayed too long and his daughter passed away (v. 35). But Jesus turned to Jairus and offered a word of encouragement: “Don’t be afraid; just believe” (v. 36). Then, calmly ignoring the mockery of onlookers, Christ spoke to Jairus' daughter and she came back to life! He revealed that He can never be too late. Time can’t limit what He’s able to do and when He chooses to do it. How have you recently experienced the reality of God’s timing? Why is it vital for you to rest in God’s sovereignty—acknowledging that His plans are the best? Jesus, help me to remember that You’re sovereign even over time itself, and that You’re never too late to accomplish Your perfect plans. Inconvenient Times I desire mercy and not sacrifice. — Matthew 12:7 Today's Scripture: Mark 5:21-43 A suicidal woman stood on a bridge in Seattle for 3 hours ready to jump. The situation created such a colossal traffic jam that some motorists, caught in the delay, began to curse the woman and screamed at her to jump. She did—and she survived the 160-foot fall into a canal. Many residents later sent flowers and cards to her in the hospital, apologizing for what had happened. But some of the angry drivers phoned the local newspaper and blamed the woman for not choosing a less-traveled place to end her life. People with urgent needs seldom intersect our lives at convenient times. Each situation demands immediate attention, often upsetting our own cherished plans. Jesus was mobbed by needy people as He walked this earth, and we can learn from His response to them. When Jairus begged Him to come and heal his daughter, Jesus went with him (Mark 5:22-24). On the way, when a woman interrupted the procession, Jesus stopped and took the time to speak a healing word to her (Mk 5:25-34). Lord, grant me a heart of compassion So burdened for others' needs, That I will show them Your mercy In attitudes, words, and deeds. —Fitzhugh Compassion never goes out of fashion. Interruptions The counsel of the Lord stands forever, the plans of His heart to all generations. —Psalm 33:11 Today's Scripture & Insight:Mark 5:21-34 My sister and I were looking forward to our holiday in Taiwan. We had purchased our plane tickets and booked our hotel rooms. But 2 weeks before the trip, my sister learned she had to stay at home in Singapore to handle an emergency. We were disappointed that our plans were interrupted. Jesus’ disciples were accompanying Him on an urgent mission when their trip was interrupted (Mark 5:21-42). The daughter of Jairus, a ruler of the synagogue, was dying. Time was of the essence, and Jesus was on His way to their home. Then, suddenly, Jesus stopped and said, “Who touched My clothes?” (v.30). The disciples seemed irritated by this and said, “You see the multitude thronging You, and You say, ‘Who touched Me?’” (v.31). But Jesus saw it as an opportunity to minister to a suffering woman. Her illness had made her ceremonially unclean and unable to participate in community life for 12 years! (see Lev. 15:25-27). While Jesus was talking to this woman, Jairus’ daughter died. It was too late—or so it seemed. But the delay allowed Jairus to experience an even deeper knowledge of Jesus and His power—even power over death! Disappointment—His appointment No good thing will He withhold; From denials oft we gather Treasures of His love untold. —Young Look for God’s purpose in your next interruption. Brian Bell - TOO LATE? (Lk 8:49-56) WHY DO BAD THINGS HAPPEN TO GOOD PEOPLE? (Lk 8:49,50) Then the crash of doom ….she was dead! Forget it! Faith shaken, love wounded, hope destroyed. But before Jairus could even react –Good News speaks. Jairus heard the Word & trusted that Word. Made well! – “I just heard that!” (in Lk 8:48) Ahhh, blessed re-assurance! Facing the Future with Jesus! (Lk 8:51) How long was the gap in these 2 verses? Can you travel that far w/Jairus? He went in faith! Here he faced the future with Jesus! What a great place to be! Faith’s Test Again! (Lk 8:52,53) What Jairus found returning home must have rocked his world one more time. Weeping, wailing, howling, lamenting…she’s was dead! - & there she lie. Sleeping – when believers die, the body sleeps, but the spirit goes to be w/the Lord Eccl. 12:7 “ and the dust returns to the ground it came from, and the spirit returns to God who gave it.” 3 MAIN LESSONS IN THESE 2 STORIES? (Lk 8:55,56) [1] 2 effects of man’s fall in the garden were? Disease & death! Note: both are subject to Jesus! [2] Salvation comes through faith, & the woman & Jairus reveal the kind of faith that Jesus seeks. [3] Jesus can be trusted! Whether you are facing, or will face the pain & helplessness of a lingering illness like this woman; or the fearful reality of bereavement & death…JESUS CAN BE TRUSTED!!! End: Jesus is passing by again this morning. Don’t miss Him. Reach out & touch w/faiths little finger! Crowds press, while Faith reaches out & touches. Will you remain part of the crowd or will you reach out & grab onto Christ’s hem today? Luke 8:50 But when Jesus heard this, He answered him, "Do not be afraid any longer; only believe, and she will be made well." KJV But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. believe Lk 8:48; Isaiah 50:10; Mark 5:36; 9:23; 11:22-24; John 11:25,40; Romans 4:17,20 Mk 5:36 Luke 8:49-56 Jesus' Compassionate Power, Part 2 - John MacArthur Luke 8:49-56 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Matthew 9 - no clear parallel Mk 5:36+ But Jesus, overhearing what was being spoken, *said to the synagogue official, “Do not be afraid any longer, only believe.” STOP FEARING INSTEAD BELIEVE! But when Jesus heard this - Mark describes Jesus reaction to the bad news. Thus Mark 5:36NET has "Jesus, paying no attention to what was said (i.e., "Your daughter has died; do not trouble the Teacher anymore.) - He answered him, "Do not be afraid (phobeo in present imperative with a negative) any longer; only believe (pisteuo), and she will be made well (sozo)." - Stop being afraid! Believe is in aorist imperative a command to "Start believing! Do this now!" And remember God's commands always include His enablements. John
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Spurgeon - “If she is actually dead, she shall be raised to life again.” “Believe only.” What a depth lies in those two words! Believe only! Ah! Lord, it ought to be the easiest thing in the world to believe thee, for thou art so truthful; thou keepest every promise to us, and yet sometimes when we are in the dark, and when circumstances go contrary to us, it is hard to believe; but is not the hardness in our own hearts? Believe only! Christian, what is your trouble this morning, what is your trial? Believe only, and let your humble faith cast your burdens upon your God. “Believe only, and she shall be made whole.” (Exposition on Luke 8) Do not be afraid (present imperative with a negative = stop fearing)(5399)(phobeo from phobos = fear source of our English "phobia") means to be in an apprehensive state that can range from mild uneasiness to stark terror as when one is frightened, terrified or alarmed. Phobeo in Luke and Acts - Lk. 1:13; Lk. 1:30; Lk. 1:50; Lk. 2:9; Lk. 2:10; Lk. 5:10; Lk. 8:25; Lk. 8:35; Lk. 8:50; Lk. 9:34; Lk. 9:45; Lk. 12:4; Lk. 12:5; Lk. 12:7; Lk. 12:32; Lk. 18:2; Lk. 18:4; Lk. 19:21; Lk. 20:19; Lk. 22:2; Lk. 23:40; Acts 5:26; Acts 9:26; Acts 10:2; Acts 10:35; Acts 13:16; Acts 13:26; Acts 16:38; Acts 18:9; Acts 22:29; Acts 23:10; Acts 27:17; Acts 27:24; Acts 27:29; Believe (4100)(pisteuo) means to be persuaded of, place one's confidence in, to trust, express reliance upon. Belief in the New Testament sense that effects the new birth denotes more than intellectual assent to a set of facts or truths. The demons believe but they are clearly not saved. Genuine belief does involve an intellectual assent and consent of one's mind, but also includes an act of one's heart and will. Biblical saving faith is not passive assent but an active staking of one's life on the claims of God.
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Spurgeon explains why so few were allowed to witness this miracle - Christ does not make a parade of his miracles. He loves to do his work quietly; and they that make a great noise must mind that they do not get put out when Christ is about to work a cure. (Luke 8 - exposition) Related Resource: Why did Jesus choose Peter, James, and John to be His inner circle?. Luke 8:52 Now they were all weeping and lamenting for her; but He said, "Stop weeping, for she has not died, but is asleep." KJV And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth. all Genesis 23:2; 27:34,35; 2 Samuel 18:33; Jeremiah 9:17-21; Exodus 24:17; Zechariah 12:10 she Mark 5:38,39; John 11:4,11-13 Luke 8:49-56 Jesus' Compassionate Power, Part 2 - John MacArthur Luke 8:49-56 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Matthew 9:24+ He said, “Leave; for the girl has not died, but is asleep.” And they began laughing at Him. Mk 5:39+ And entering in, He said to them, “Why make a commotion and weep? The child has not died, but is asleep.” HOPE FOR THE HOPELESS Now they were all weeping (klaio) and lamenting (kopto) for her for her; but He said, "Stop weeping - Jewish funerals had to be held posthaste as they did not embalm the corpse and the temperatures were often hot and conducive to decay of the body. And so they had already begun the funeral when Jesus arrived at Jairus' home, which was a scene of "controlled chaos" completely unlike our modern funeral services. Mark says "people loudly weeping (klaio) and wailing (alalazo = wail loudly of the monotonous wail of the hired mourners, used of the loud sound of a cymbal clashing. The soldiers on entering battle cried Alāla.)." (Mk 5:38+) Lamenting (kopto) in the imperfect tense pictures them beating their breasts in grief (or "paid grief" if they were paid mourners) over and over. Jesus told the mourners to Stop weeping (present imperative with a negative) even has He had commanded the widow do not weep for her dead son (Lk 7:13+) He knew that He held the keys of death and Hades (Rev 1:19+) and would soon reverse the sting of death (1Co 15:56+) Bruce - “Mourning, like everything else, had been reduced to a system, two flutes and one mourning woman at the burial of a wife incumbent on the poorest man.” France writes “Professional mourners were hired even by the poorest families (Mishnah Ketuboth 4:4 specifies ‘not less than two flutes and one wailing woman’).” (NICNT-Mt) John
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Spurgeon - The funeral wailing had already begun: “the minstrels” had commenced their hideous discords. Mistrustful friends are eager to bury us before the due time; and we are ourselves too apt to fall into the same error about others. Unbelief calls in the undertakers and the hired mourners to bury those who will yet live for years. We give over to hopelessness those whom Jesus will save; or we begin “making a noise” where a gracious, silent work would be far better. (Luke 8 - exposition) NET Note - This group probably includes outside or even professional mourners, not just family, because a large group seems to be present. For (gar) is a term of explanation. Jesus is explaining why they should cease weeping. Matthew tells of Jesus command to the mourners and flute players to leave - Matthew 9: 24 "He said, “Leave (anachoreo - depart - Mt 2:14+ - present imperative)." Robertson on flute players - The flute-players (tous aulētas). The girl was just dead, but already a crowd "making a tumult" (thoruboumenon) with wild wailing and screaming had gathered in the outer court, "brought together by various motives, sympathy, money, desire to share in the meat and drink going at such a time" (Bruce). Besides the several flute-players (voluntary or hired) there were probably "some hired mourning women (Jeremiah 9:17) praeficae, whose duty it was to sing naenia in praise of the dead" (Bruce). These when put out by Jesus, "laughed him to scorn" (kategelōn), in a sort of loud and repeated (imperfect) guffaw of scorn. Jesus overcame all this repellent environment. She has not died, but is asleep - Asleep is a beautiful word for death. Christians fall asleep in Jesus! John
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Spurgeon - They were so sure she was dead that they had actually hired the minstrels for her funeral — so Mark tells us — and the pipers, and the women that made those strange, Oriental lamentations were there, ready to inter her. (Luke 8 - exposition) Related Resources: What does the Bible say about soul sleep? What happens after death? Is the human soul mortal or immortal? Are there different levels of Heaven? What does it mean to be absent from the body? Will we sleep in heaven? Why is sleep/sleeping necessary? Why did God create us with the need to sleep? Luke 8:53 And they began laughing at Him, knowing that she had died. KJV And they laughed him to scorn, knowing that she was dead. laughed Lk 16:14; Job 12:4; 17:2; Ps 22:7; Isaiah 53:3 knowing Mark 15:44,45; John 11:39; 19:33-35 Luke 8:49-56 Jesus' Compassionate Power, Part 2 - John MacArthur Luke 8:49-56 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Matthew 9:24+ He said, “Leave; for the girl has not died, but is asleep.” And they began laughing (katagelao)at Him. Mark 5:40+ They began laughing (katagelao) at Him. But putting them all out, He took along the child’s father and mother and His own companions, and entered the room where the child was. (Only Mark relates the taking of the parents with the three disciples into the chamber.- Lk 8:54KJV does retain this phrase but other versions do not) MOCKING, SCORNFUL LAUGHTER And they began laughing (katagelao) at Him - "They jeered at him" (Weymouth)."They were laughing in his face" (Hendriksen) Laughing is in the imperfect tense indicating that they kept on laughing at Jesus (they are no laughing now!) Think about the solemn setting with their inappropriate loud laughter! Jesus on his part (autos de) took charge of the situation. The parallel passage Mark 5:40+ adds that "They began laughing at Him. But putting them all out." (ekbállō - “threw them all outside.” The verb used, almost always has the connotation of force in Mark) Spurgeon writes that "Christ put them all out. They laughed him to scorn, and, therefore, he would not work the miracle in their presence. It is not meet to cast pearls before swine."
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Spurgeon - Jesus will have the death-music quieted; for it is premature, and even false in its significance. He says to the minstrels, (In Matthew 9:24+ Jesus tells them) “Give place.” (Leave, go away) Many things have to give place when Jesus comes on the scene; and he takes care that they shall give place; for he puts them out of the room. To him the maid is asleep rather than dead; for he is about to call her back to life. He sees the future as well as the present; and to Him in that light “the maid is not dead, but sleepeth.” The Lord Jesus wants not pipers, flute-players, and wailers; His own still voice is more fit for work in the death-chamber with a young girl. Jesus is going to do wonders, and the hired performances of those who mimic woe are not in tune therewith. When Jesus tells the hired performers that there will be no need to proceed with the funeral, for the girl will live, they answer with scoffs, for they are sure that she is dead. It is a shameful thing to laugh at Christ. Yet “He endured such contradiction of sinners against himself” (Heb 12:3KJV+), and was not angry. We need not be dismayed when we are ridiculed; for “they laughed HIM to scorn.” (cf Mt 5:11-12+) Nor may we stop our working because of derision; for Jesus went on with His resurrection work despite the mockers. (Luke 8 - exposition) Began laughing (2606)(katagelao from kata = down, against + gelao = to laugh) means to laugh (down) at, deride, scorn, ridicule, scornfully mock. Three uses in NT - Matt. 9:24; Mk. 5:40; Lk. 8:53 all three in context refer to the reaction of the mourner to Jesus at the death and resurrection of Jairus' daughter. It is used 16 times in the Septuagint and most often refers to derisive laughter - e.g., Pr 17:5 "He who mocks (Lxx - katagelao in present tense = continually laughs at) the poor taunts his Maker." Katagelao - 16x in 16v in the Septuagint - Gen. 38:23; 2 Chr. 30:10; Est. 4:17; Job 5:22; Job 9:23; Job 21:3; Job 30:1; Job 39:7; Job 39:18; Job 39:22; Job 41:29; Ps. 25:2; Prov. 17:5 ; Pr. 29:9; Prov. 30:17 (="The eye that mocks [Lxx = katagelao] a father"); Mic. 3:7; Luke 8:54 He, however, took her by the hand and called, saying, "Child, arise!" KJV And he put them all out, and took her by the hand, and called, saying, Maid, arise. And he put them all out (ONLY IN THE KJV) Lk 8:51; Mark 5:40 took Jeremiah 31:32; Matthew 9:25; Mark 1:31; Mk 5:41; 8:23; 9:27 Maid Lk 7:14,15; John 5:21,28,29; 11:43; Acts 9:40; Romans 4:17 Luke 8:49-56 Jesus' Compassionate Power, Part 2 - John MacArthur Luke 8:49-56 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passage: Mark 5:40-41+ "He took along the child’s father and mother and His own companions, and entered the room where the child was. Taking the child by the hand, He *said to her, “Talitha kum!” (which translated means, “Little girl, I say to you, get up!”)." Hebrew 11:3+ By faith we understand (noieo denotes clear perception, full understanding, and careful consideration) that the worlds were prepared by the word of God (JESUS THE CREATOR SIMPLY SPOKE AND CALLED FOR A "BIG BANG" GOD STYLE!), so that what is seen was not made out of things which are visible. JESUS CREATES LIFE WITH HIS WORD! He, however, Took (krateo) her by the hand - As He did when He healed Peter's mother in law who also arose or got up (egeiro) (Mk 1:31+ = "taking her by the hand", cf "by the hand" in Mk 8:23+, Mk 9:27+) Jairus had asked Jesus to "come and lay Your hand on her, and she will live" (Mt. 9:18+), and the Lord willingly did so. Jesus' touch is "A touch of life." (Robertson) THOUGHT - Has Jesus touched your life and given you eternal life by grace through belief in Him (Eph 2:8-9+)? Called, saying, "Child, arise (egeiro present imperative)!" - Mark has "He said to her, “talitha cumi!” (which translated means, “Little girl, I say to you, get up!”)." (Mk 5:41+) Presumably Aramaic was her native tongue. It is notable that Mark often retains Aramaic terms, while Luke translates them into Greek. It is good that Jesus specified Child, for as someone has quipped had He not done so, bodies would have been coming forth from all the graves! In a similar way Jesus specified "Young man," in Lk 7:14+. Notice that here we see Jesus as Creator, creating life out of death! She did not "evolve" from death to life! So much for the foolish theory of evolution! (What are some flaws in the theory of evolution? | GotQuestions.org) Holman Bible Dictionary on Talitha kum - (tal' ih thuh-cyoo' mih) Transliteration of Aramaic phrase meaning, “damsel, arise.” Jesus' words to Jarius' daughter (Mark 5:41 ). The girl's relatives thought she was dead by the time the Lord arrived, but He pronounced it only as sleep (Mark 5:39). The Aramaic reflects Mark's attempt to preserve the actual words of Jesus, who probably spoke Aramaic rather than Greek in which most of the New Testament is written. (See longer note in International Standard Bible Encyclopedia Talitha Cumi). Wiersbe on Talitha kum! - Peter would one day say "Tabitha cumi!"—Acts 9:40.) This was not a magic formula but a word of command from the Lord of life and death (Rev. 1:17-18). Her spirit returned to her body and she arose and began to walk around the room! (Borrow Be compassionate) Robertson on Talitha cum - These precious Aramaic words, spoken by Jesus to the child, Peter heard and remembered so that Mark gives them to us. Mark interprets the simple words into Greek for those who did not know Aramaic (to korasion, egeire), that is, Damsel, arise. Mark uses the diminutive korasiōn, a little girl, from korē, girl. Braid Scots has it: "Lassie, wauken." Luke 8:5-9 has it Hē pais, egeire, Maiden, arise. All three Gospels mention the fact that Jesus took her by the hand, a touch of life (kratēsas tēs cheiros), giving confidence and help. When a lost sinner is raised from the dead, you can tell it by his speech, his walk, his appetite, and his "change of clothes" -- Warren Wiersbe
Lucas 8
Spurgeon applies this writing "Young saints want feeding as soon as they are converted. The conversion may be by miracle, but they will need to be fed by ordinary means. Be ready, dear people of God, with your milk for those who are but newly born: “He commanded to give her meat.” (Luke 8 - exposition) John MacArthur on the significance of Jesus' power to resurrect Jairus' daughter - The resurrections the Lord performed during His earthly ministry demonstrated the power He will one day use to resurrect all people. In John 5:28-29 Jesus said, “An hour is coming, in which all who are in the tombs will hear His [Christ’s] voice, and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment.” The bodies of believers will be raised and reunited with their spirits to live forever in heaven; the bodies of unbelievers will be reunited with their spirits to experience everlasting punishment in hell. Believers need not fear death because they have put their faith in the One who conquered it. (Ed: cf Da 12:2-3+) (See The MacArthur New Testament Commentary) Immediately (at once) (3916)(parachrema from pará = at, and chrḗma = something useful or needed) means suddenly, immediately, at the very moment, on the spot, forthwith, directly after something else has taken place. Most of the uses are in the context of a miraculous event and emphasize the absence of delay in the performance of the miracle (Lk 4:39+; Lk 5:25+; Lk 8:44, 47, 55+; Lk 13:13+; Lk 18:43+). Parachrema in Luke and Acts - Matt. 21:19; Matt. 21:20; Lk. 1:64; Lk. 4:39; Lk. 8:44; Lk. 8:47; Lk. 8:55; Lk. 13:13; Lk. 18:43; Lk. 19:11; Lk. 22:60; Acts 3:7; Acts 5:10; Acts 12:23; Acts 13:11; Acts 16:26; Acts 16:33 Gave orders (1299) diatasso from dia = through + tasso = order) means literally to arrange thoroughly, to arrange in its proper order, to issue orderly and detailed instructions as to what must be done. To institute, prescribe, to appoint, to set in order (Titus 1:5-note), ordain (1 Cor 7:17 regarding marital conditions); to give directions (Acts 7:44 - God directed Moses to make the Tabernacle according to pattern), to command (with the implication of setting in order) as did Emperor Claudius’ “commanding” that Jews must leave Rome (Acts 18:2+, cp Lk 3:13+). Diatasso was a technical word for carrying out laws and sometimes used by military and government officials (cf Acts 18:2+, cp Lk 3:13+). It was a word that denoted a command given from an authority. Moulton and Milligan add that diatasso was a technical term used in connection with wills, as well as a general word for commanding. Diatasso - 16v - arrange(1), arranged(1), commanded(3), direct(1), directed(4), gave orders(2), giving instructions(1), ordained(1), ordered(1), orders(1). Matt. 11:1; Lk. 3:13; Lk. 8:55; Lk. 17:9; Lk. 17:10; Acts 7:44; Acts 18:2; Acts 20:13; Acts 23:31; Acts 24:23; 1 Co. 7:17; 1 Co. 9:14; 1 Co. 11:34; 1 Co. 16:1; Gal. 3:19; Tit. 1:5 Luke 8:56 Her parents were amazed; but He instructed them to tell no one what had happened. KJV And her parents were astonished: but he charged them that they should tell no man what was done. he charged Lk 5:14; Matthew 8:4; 9:30; Mark 5:42,43 Luke 8:49-56 Jesus' Compassionate Power, Part 2 - John MacArthur Luke 8:49-56 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Mark 5:42; 43+ Immediately the girl got up and began to walk, for she was twelve years old. And immediately they were completely astounded. 43 And He gave them strict orders that no one should know about this, and He said that something should be given her to eat. AMAZEMENT AT JESUS' MIRACLE WORKING POWER This is the fourth time in Luke 8 where we encounter astonishment at Jesus' miracle working power - (1) the disciples (Lk 8:25), (2) the people of Gadara (Lk 8:37), (3) the woman healed of a hemorrhage (Lk 8:47) and the girl’s parents (Lk 8:56). One day all believers will marvel too for we "will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory." (Mt 24:30+) Hallelujah! Maranatha! Come, Lord Jesus! Show us Thy great power. Amen Her parents were amazed (existemi) - They were in effect "out of their minds!" Why? Because she got up and immediately began to walk! Mark describes the reaction of the parents more fully writing "And immediately they were completely astounded." (Mk 5:42+)
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Spurgeon - For Jesus did not wish, at least at that time, to have the story of his miracles blazed abroad. Of him the prophet had long before written: “He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench.” (Luke 8 - exposition) He instructed (paraggello) them to tell no one what had happened - Note the contrast with Lk 8:39 "Return to your house and describe what great things God has done for you.” Instructed is paraggello which conveys more the sense of a command. Mark 5:43+ says "And He gave them strict orders that no one should know about this." Did His warning work? Matthew says that "This news spread throughout all that land." (Mt 9:26+) Why tell no one about this miracle of resurrection from the dead? There are 3 possible reasons: (1) The resulting crowds of curiosity seekers might hinder His ministry (cf. Mark 1:40-45+) (2) The Jewish crowds might seek to try to make Him king by force (John 6:14-15+), or (3) Sometimes it was an act of judgment to hide the truth from those who continued to reject Him (Luke 9:21+). Spurgeon on tell no one what had happened - But we know from another evangelist (Mt 9:26) that the fame thereof went abroad everywhere, and, indeed, the healing of a soul is not a thing to be kept secret, but when any are raised from the dead the world must know it. (Luke 8 - exposition) John