Lucas 8
Marvin Vincent · Citado em PreceptAustin
Lucas 8
Vincent - From epitrepo, to turn toward; thence to turn over to, transfer, and so commit or entrust to. The word thus literally means, one to whom the management of affairs is turned over. NET Note - epitropos is understood as referring to the majordomo or manager of Herod’s household (BDAG 385 s.v. ἐπίτροπος 1). However, as BDAG notes, the office may be political in nature and would then be translated something like “governor” or “procurator.” Note that in either case the gospel was reaching into the highest levels of society. Epitropos - 3x and no uses in Septuagint. Translated foreman(1), guardians(1), steward(1). Mt 20:8 = "foreman"; Lk 8:3; Gal 4:2+ = "guardians" Contributing...support (1247)(diakoneo - derivation uncertain - cp diakonis = in the dust laboring or running through the dust or possibly diako = to run on errands; see diakonia) means to minister by way of rendering service in any form or to take care of by rendering humble service. It is a general term for serving, "waiting on tables." These women were serving Jesus - no higher privilege than to serve the Messiah, the King of kings and the same is true for us beloved! The use of imperfect tense indicates this was support they gave over and over again. Luke uses of diakoneo -Lk. 4:39; Lk. 8:3; Lk. 10:40; Lk. 12:37; Lk. 17:8; Lk. 22:26; Lk. 22:27; Acts 6:2; Acts 19:22; Look What Jesus Has Done See that you . . . excel in this grace of giving. 2 Corinthians 8:7 Today's Scripture & Insight:Luke 8:1–8 The little boy was only eight when he announced to his parents’ friend Wally, “I love Jesus and want to serve God overseas someday.” During the next ten years or so, Wally prayed for him as he watched him grow up. When this young man later applied with a mission agency to go to Mali, Wally told him, “It’s about time! When I heard what you wanted to do, I invested some money and have been saving it for you, waiting for this exciting news.” Wally has a heart for others and for getting God’s good news to people. Jesus and His disciples needed financial support as they traveled from one town and village to another, telling the good news of His kingdom (Luke 8:1–3). A group of women who had been cured of evil spirits and diseases helped to support them “out of their own means” (v. 3). One was Mary Magdalene, who had been freed from the presence of seven demons. Another was Joanna, the wife of an official in Herod’s court. Nothing is known about Susanna and “many others” (v. 3), but we know that Jesus had met their spiritual needs. Now they were helping Him and His disciples through giving their financial resources. How might you be a part of getting the good news of salvation to people in your neighborhood and around the world? Tell someone the story of what Jesus has done for you. Write a note of encouragement to someone. Share a gift with a missionary. Pray. Jesus gave His all; He deserves our all. J C
Lucas 8
Vincent on mysteries - From muo, to close or shut. In classical Greek, applied to certain religious celebrations to which persons were admitted by formal initiation, and the precise character of which is unknown. Some suppose them to have been revelations of religious secrets; others of secret politicoreligious doctrines; others, again, scenic representations of mythical legends. In this latter sense the term was used in the Middle Ages of miracle-plays—rude dramas representing scenes from scripture and from the apocryphal gospels. Such plays are still enacted among the Basque mountaineers. (See Vincent, “In the Shadow of the Pyrenees.”) A mystery does not denote an unknowable thing, but one which is withdrawn from knowledge or manifestation, and which cannot be known without special manifestation of it. Hence appropriate to the things of the kingdom of heaven, which could be known only by revelation. Paul (Philip. 4:12) says, “I am instructed (μεμύημαι) both to be full and to be hungry,” etc. But Rev. gives more correctly the force of instructed, by rendering I have learned the secret: the verb being μυέω (from the same root as μυστήρια) to initiate into the mysteries. But (a "deadly" term of contrast) to the rest it is in parables - To reject Jesus' truth is dangerous, because it potentially places you into a group He calls "the rest," which only get His word in parables. Darrell Bock explains it this way "The danger of exposure to revelation is that if we do not respond in faith, eventually hardness sets in and God acts to judge. Here is a warning about the ultimate perils of rejection: God may sovereignly involve Himself in cementing the process. These words are harsh, yet they serve as a warning of the extreme danger of rejecting Jesus' message" (Ibid) Rest (others, remaining) (3062)(loipos from leipo = to leave or to lack) is an adjective which refers to that which remains over - where it refers to people the sense is the rest, those that are left, the remainder. Thus the parables do not only reveal secrets to the disciples, but they also conceal truth from outsiders, those Jesus calls the rest. Parables (see discussion above) POSB - Jesus knew that many were following Him not because they wanted to know God, not because they were genuine and sincere. The insincerity of so many, of course, cut the heart of Jesus; but He still wanted to warn and reach as many as possible. This is what the parable of the seed is all about. Jesus wanted people to know that hearing the Word of God was not enough. There are many ways to hear the Word of God, but only one way bears fruit. Only one reception makes us acceptable to God. If we receive the Word of God any other way, then it becomes fruitless and does no good. It is snatched away or scorched or choked out. Only one reception will bear fruit. Note how the parable speaks to every person. It is a warning to all hearers of the Word, especially to those who are not genuine followers of Christ. It gives great assurance to those who do hear: they shall definitely bear fruit. It is great encouragement to the preacher and teacher and to the lay witness. The seed they sow shall bear some fruit. (The Preacher's Outline & Sermon Bible – Luke) Jon Courson - Why would Jesus teach in such a way that truth would be concealed? Simply because He will honor the wishes of every person. Therefore, if a person does not want to see, the Lord won't force His way upon him. You see, Jesus could have spoken so persuasively and argued so powerfully that people who didn't want to be converted would be converted even against their own will. But Jesus is not after conversion by force. Because He honors man's free choice, He says, "If you don't want to know the truth, I will conceal truth from you. If you don't want to know Me, I won't force Myself upon you." Teaching through parables provided a way that those who wanted to know truth could receive it, while those who didn't want to know would be unable to receive it.At whatever point you say, "My mind is made up. I don't want to know what the Word says or how the Lord might feel about any given situation," you will be cut off from revelation. It is a dangerous place to be. But eventually, you'll get so banged up trying to blindly walk in your own darkness that you'll finally say, "I'm tired of arguing my case or trying to prove my point. Show me Your heart, Lord." And He will—when you're ready. (Jon Courson's Application Commentary) So that (hina) introduces the purpose for the parables. SEEING THEY MAY NOT SEE, AND HEARING THEY MAY NOT UNDERSTAND - This is divine judgment for failing to receive and believe. We see a similar dynamic in 2 Th 2:10-12. And with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. 11 For this reason God will send upon them a deluding influence so that they will believe what is false, 12 in order that they all may be judged who did not believe the truth, but took pleasure in wickedness. Jesus is quoting from Isaiah 6+ (prophetic warning was given some 150 years in advance of its fulfillment) - Isaiah 6:9-13+ describes God's judicial punishment on the nation of Israel - they would not hear Him, so they then could not hear Him! Be careful ignoring the voice of the Lord, dear reader, for a time may come when the omniscient God says you can see and hear but not understand! This is a thought that should frighten any rational soul! He said, “Go, and tell this people: ‘Keep on listening, but do not perceive; Keep on looking, but do not understand.’ 10 “Render the hearts of this people insensitive (“Make the heart of this people fat” = obtuse and unresponsive), Their ears dull, And their eyes dim (cf Isa 42:20 This is judicial hardening of their hearts), Otherwise they might see with their eyes, Hear with their ears, Understand with their hearts, And return and be healed.” (God in His omniscience knew in advance that the nation would not respond but would remain indifferent and unrepentant, and thus would become hardened. The judgment on the nation Israel did not preclude the repentance of a remnant cf Isa 11:11-12) 11 Then I said, “Lord, how long?” And He answered, “Until cities are devastated and without inhabitant, Houses are without people And the land is utterly desolate (Though the people would not pay attention, Isaiah was to continue to prophesy of the Babylonian deportation.), 12 “The LORD has removed men far away, And the forsaken places are many in the midst of the land. 13 “Yet there will be a tenth portion in it, (remnant who hear and believe) And it will again be subject to burning, Like a terebinth (an oak-like tree from which, when cut, flows a fragrant, resinous juice) or an oak Whose stump remains when it is felled. The holy seed is its stump.” Related passages - see Acts 28:27, Eph 4:19, Heb 3:13, Pr 29:1, Ro 2:5
Lucas 8
Vincent - Mr. Macgregor ("Rob Roy on the Jordan") says that "on the sea of Galilee the wind has a singular force and suddenness; and this is no doubt because that sea is so deep in the world that the sun rarefies the air in it enormously, and the wind, speeding swiftly above a long and level plateau, gathers much force as it sweeps through flat deserts, until suddenly it meets this huge gap in the way, and it tumbles down here irresistible." They began to be swamped (sumpleroo) and to be in danger (kinduneuo) - Swamped is in the imperfect tense which pictures the waves hitting the side of the boat again and again, lapping over the side of the boat picturing the potentially deadly plight of the disciples - a most dramatic scene! When the storms of life surround me, And the world seems dark and cold, When the rain beats down upon me, And the lightning stabs my soul, I cry out to my Savior, Lord, help me, lest I die! Do You care not that the billows Push my boat toward the shoal? When the raging winds and tempest, And the noxious clouds of sin, Whirl around me like an army, And my faith is wearing thin, In a whispering distant thunder, Comes a voice like morning calm: “Fear not, I am with you ever, Till the world shall see its end. I command the winds of heaven, And the lightning does My will, I who walked upon the waters, And who bid the storm be still. I seek not your destruction, But to strengthen and make pure; Keep your faith in Me, believing I My promises fulfill. He is greater than the thunder, He is mightier than the storm; He extends His hand to lift me, And protect my soul from harm. He will see me safe to harbor, To the haven of my rest, Sheltered by the Rock of Ages, Held in His almighty arm. Fierce gale (2978)(lailaps) refers to a whirlwind, a tempestuous wind, a squall or a violent wind, a furious gust of wind like a hurricane. This is a storm that breaks forth in furious gusts, a fearful squall or series of squalls.
Lucas 8
Vincent - pisteuo "means to persuade, to cause belief, to induce one to do something by persuading, and so runs into the meaning of to obey, properly as the result of persuasion." () Pisteuo in Luke and Acts - Lk. 1:20; Lk. 1:45; Lk. 8:12; Lk. 8:13; Lk. 8:50; Lk. 16:11; Lk. 20:5; Lk. 22:67; Lk. 24:25; Acts 2:44; Acts 4:4; Acts 4:32; Acts 5:14; Acts 8:12; Acts 8:13; Acts 8:37; Acts 9:26; Acts 9:42; Acts 10:43; Acts 11:17; Acts 11:21; Acts 13:12; Acts 13:39; Acts 13:41; Acts 13:48; Acts 14:1; Acts 14:23; Acts 15:5; Acts 15:7; Acts 15:11; Acts 16:31; Acts 16:34; Acts 17:12; Acts 17:34; Acts 18:8; Acts 18:27; Acts 19:2; Acts 19:4; Acts 19:18; Acts 21:20; Acts 21:25; Acts 22:19; Acts 24:14; Acts 26:27; Acts 27:25; She will be made well (4982) (sozo) has the basic meaning of rescuing one from great peril. Additional nuances include to protect, keep alive, preserve life, deliver, heal, be made whole - involves preservation of life, physical or spiritual > whenever sozo is used the context must be considered to determine whether preservation of physical life or spiritual life is in view. Sozo in Luke and Acts - Lk. 6:9; Lk. 7:50; Lk. 8:12; Lk. 8:36; Lk. 8:48; Lk. 8:50; Lk. 9:24; Lk. 9:56; Lk. 13:23; Lk. 17:19; Lk. 18:26; Lk. 18:42; Lk. 19:10; Lk. 23:35; Lk. 23:37; Lk. 23:39; Acts 2:21; Acts 2:40; Acts 2:47; Acts 4:9; Acts 4:12; Acts 11:14; Acts 14:9; Acts 15:1; Acts 15:11; Acts 16:30; Acts 16:31; Acts 27:20; Acts 27:31 Luke 8:51 When He came to the house, He did not allow anyone to enter with Him, except Peter and John and James, and the girl's father and mother. KJV And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. he suffered 1 Kings 17:19-23; 2 Kings 4:4-6,34-36; Isaiah 42:2; Matthew 6:5,6; Acts 9:40 except Lk 6:14; 9:28; Mark 5:37-40; 14:33 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 parallel Mk 5:37+ And He allowed no one to accompany Him, except Peter and James and John the brother of James. 38 They came to the house of the synagogue official; and He *saw a commotion, and people loudly weeping and wailing. 39 And entering in, He said to them, “Why make a commotion and weep? The child has not died, but is asleep.” 40 They began laughing 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. When He came to the house - Matthew adds a detail regarding the noisy state of affairs at the house - "When Jesus came into the official’s house, and saw the flute-players and the crowd in noisy disorder (thorubeo = in an uproar, troubled, distressed, making a commotion, all disturbed)." (Mt 9:23) Mark says "they came to the house of the synagogue official" (Mk 5:38) He did not allow anyone to enter with Him, except Peter and John and James - This is the first time Jesus picks out trio, as He would do later at His Transfiguration (Mk 9:2+) and in His agonizing in the Garden of Gethsemane (Mk 14:33+). Mark 5:37+ says "And He allowed no one to accompany Him, except Peter and James and John the brother of James." And the girl's father and mother - Luke alone has this detail that the parents entered with Jesus and the three disciples.