King James Version
Luke 8
56 verses with commentary
Women Accompanying Jesus
And it came to pass afterward , that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,
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And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God—Luke emphasizes Jesus' comprehensive itinerant ministry using diodeuen (διοδεύειν, "to journey through") describing systematic travel through urban centers (polin, πόλιν) and rural settlements (kōmēn, κώμην). The dual verbs kēryssōn (κηρύσσων, "preaching/proclaiming") and euangelizomenos (εὐαγγελιζόμενος, "announcing good news") highlight Jesus' prophetic role as herald of divine truth.
The phrase tēn basileian tou Theou (τὴν βασιλείαν τοῦ Θεοῦ, "the kingdom of God") is Luke's central theological theme—God's sovereign reign breaking into history through Messiah. This wasn't merely ethical teaching but announcement of eschatological fulfillment. And the twelve were with him (hoi dōdeka syn autō, οἱ δώδεκα σὺν αὐτῷ) emphasizes apostolic accompaniment. The Twelve weren't passive observers but active learners in Jesus' peripatetic seminary, embodying the rabbinic discipleship model where students absorbed teaching through constant proximity to their master.
The phrase tēn basileian tou Theou (τὴν βασιλείαν τοῦ Θεοῦ, "the kingdom of God") is Luke's central theological theme—God's sovereign reign breaking into history through Messiah. This wasn't merely ethical teaching but announcement of eschatological fulfillment. And the twelve were with him (hoi dōdeka syn autō, οἱ δώδεκα σὺν αὐτῷ) emphasizes apostolic accompaniment. The Twelve weren't passive observers but active learners in Jesus' peripatetic seminary, embodying the rabbinic discipleship model where students absorbed teaching through constant proximity to their master.
And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,
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And certain women, which had been healed of evil spirits and infirmities—Luke uniquely records women's prominent role in supporting Jesus' ministry. The Greek participle tetherapeumenai (τεθεραπευμέναι, perfect passive, "having been healed") emphasizes completed action with continuing results: these women remained in transformed states. The dual mention of pneumatōn ponērōn (πνευμάτων πονηρῶν, "evil spirits") and astheneiōn (ἀσθενειῶν, "infirmities/weaknesses") distinguishes demonic oppression from physical ailments, though overlap existed.
Mary called Magdalene, out of whom went seven devils—Mary from Magdala (fishing town on Galilee's western shore) is identified by her most dramatic transformation. The phrase aph' hēs daimonia hepta exelēlythei (ἀφ' ἧς δαιμόνια ἑπτὰ ἐξεληλύθει, "from whom seven demons had gone out") uses the perfect tense indicating permanent deliverance. The number seven suggests complete or severe possession, not literal counting. This Mary is never identified with the sinful woman of Luke 7:36-50 (common but erroneous tradition). Her deliverance produced devoted discipleship—she appears at the crucifixion (Luke 23:49) and resurrection (Luke 24:10), making her the first resurrection witness.
Mary called Magdalene, out of whom went seven devils—Mary from Magdala (fishing town on Galilee's western shore) is identified by her most dramatic transformation. The phrase aph' hēs daimonia hepta exelēlythei (ἀφ' ἧς δαιμόνια ἑπτὰ ἐξεληλύθει, "from whom seven demons had gone out") uses the perfect tense indicating permanent deliverance. The number seven suggests complete or severe possession, not literal counting. This Mary is never identified with the sinful woman of Luke 7:36-50 (common but erroneous tradition). Her deliverance produced devoted discipleship—she appears at the crucifixion (Luke 23:49) and resurrection (Luke 24:10), making her the first resurrection witness.
And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance.
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And Joanna the wife of Chuza Herod's steward—Luke provides precise biographical detail, identifying Joanna (Iōanna, Ἰωάννα, Hebrew Hannah, "Yahweh is gracious") through her husband Chuza (Chouzas, Χουζᾶς), described as epitropos Hērōdou (ἐπίτροπος Ἡρῴδου, "steward/manager of Herod"). This term indicates high administrative position managing Herod Antipas' household finances and estates. Joanna's presence among Jesus' followers reveals the gospel penetrated even Herod's court, despite Herod's later hostility (Luke 9:9, 23:8-12). Her inclusion demonstrates Christianity's social diversity—from demon-possessed outcasts to aristocratic court officials.
And Susanna, and many others, which ministered unto him of their substance—Susanna (Sousanna, Σουσάννα, "lily") appears only here, suggesting she was well-known to Luke's original audience. The phrase diēkonoun autois ek tōn hyparchontōn autais (διηκόνουν αὐτοῖς ἐκ τῶν ὑπαρχόντων αὐταῖς, "were ministering to them from their possessions") uses diakoneō (διακονέω), the verb from which "deacon" derives, indicating practical service. These women financially supported Jesus' itinerant ministry from personal resources, making possible His full-time kingdom proclamation without earning income.
And Susanna, and many others, which ministered unto him of their substance—Susanna (Sousanna, Σουσάννα, "lily") appears only here, suggesting she was well-known to Luke's original audience. The phrase diēkonoun autois ek tōn hyparchontōn autais (διηκόνουν αὐτοῖς ἐκ τῶν ὑπαρχόντων αὐταῖς, "were ministering to them from their possessions") uses diakoneō (διακονέω), the verb from which "deacon" derives, indicating practical service. These women financially supported Jesus' itinerant ministry from personal resources, making possible His full-time kingdom proclamation without earning income.
The Parable of the Sower
And when much people were gathered together, and were come to him out of every city, he spake by a parable:
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And when much people were gathered together, and were come to him out of every city, he spake by a parable—The Greek ochlou pollou (ὄχλου πολλοῦ, "great crowd") emphasizes the massive audience, while kata polin (κατὰ πόλιν, "according to city" or "from each city") indicates representatives from multiple municipalities converged. This diverse, large assembly prompted Jesus to shift teaching methods. The phrase eipen dia parabolēs (εἶπεν διὰ παραβολῆς, "spoke through a parable") introduces Jesus' characteristic pedagogical tool.
The term parabolē (παραβολή) literally means "a throwing alongside," from para (beside) and ballō (to throw)—placing one thing beside another for comparison. Parables simultaneously reveal truth to receptive hearers and conceal it from hardened hearts (v. 10). Jesus' use of parables fulfilled prophetic pattern (Psalm 78:2, quoted in Matthew 13:35) and represented wisdom teaching common in Jewish tradition (Proverbs, rabbinic mashal). The shift to parabolic teaching at this point in Luke's narrative signals increasing opposition and the need to distinguish genuine disciples from mere curiosity-seekers.
The term parabolē (παραβολή) literally means "a throwing alongside," from para (beside) and ballō (to throw)—placing one thing beside another for comparison. Parables simultaneously reveal truth to receptive hearers and conceal it from hardened hearts (v. 10). Jesus' use of parables fulfilled prophetic pattern (Psalm 78:2, quoted in Matthew 13:35) and represented wisdom teaching common in Jewish tradition (Proverbs, rabbinic mashal). The shift to parabolic teaching at this point in Luke's narrative signals increasing opposition and the need to distinguish genuine disciples from mere curiosity-seekers.
A sower went out to sow his seed: and as he sowed, some fell by the way side; and it was trodden down, and the fowls of the air devoured it.
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A sower went out to sow his seed: and as he sowed, some fell by the way side—The parable opens with exēlthen ho speirōn tou speirai ton sporon autou (ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον αὐτοῦ), literally "the sower went out to sow his seed." The redundancy emphasizes purposeful action—sowing is the sower's defining activity. The aorist tense exēlthen (went out) indicates a specific historical moment, while the present infinitive speirai (to sow) describes ongoing action. The phrase para tēn hodon (παρὰ τὴν ὁδόν, "beside the way") refers to the hardened footpath bordering fields.
And it was trodden down, and the fowls of the air devoured it—The verb katepatēthē (κατεπατήθη, "was trampled") in the aorist passive indicates the seed was trampled by passersby on the hard path. Then ta peteina tou ouranou katephagen auto (τὰ πετεινὰ τοῦ οὐρανοῦ κατέφαγεν αὐτό, "the birds of heaven devoured it"). Jesus later explains (v. 12) that birds represent the devil stealing the word from hearts. The path-soil represents hardened hearts where truth cannot penetrate—the word remains on the surface, vulnerable to immediate removal by satanic activity before any root can form.
And it was trodden down, and the fowls of the air devoured it—The verb katepatēthē (κατεπατήθη, "was trampled") in the aorist passive indicates the seed was trampled by passersby on the hard path. Then ta peteina tou ouranou katephagen auto (τὰ πετεινὰ τοῦ οὐρανοῦ κατέφαγεν αὐτό, "the birds of heaven devoured it"). Jesus later explains (v. 12) that birds represent the devil stealing the word from hearts. The path-soil represents hardened hearts where truth cannot penetrate—the word remains on the surface, vulnerable to immediate removal by satanic activity before any root can form.
And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture.
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And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture—The Greek kai heteron epesen epi tēn petran (καὶ ἕτερον ἔπεσεν ἐπὶ τὴν πέτραν, "and other fell upon the rock") describes seed falling on shallow soil over limestone bedrock, common in Palestinian highlands. The phrase kai phyen exēranthē dia to mē echein ikmada (καὶ φυὲν ἐξηράνθη διὰ τὸ μὴ ἔχειν ἰκμάδα, "and having sprung up, it withered because of not having moisture") reveals the problem.
The verb phyen (φυέν, aorist participle of phyō, "to spring up/grow") indicates initial germination, but exēranthē (ἐξηράνθη, "withered away") shows rapid death. Luke uniquely mentions ikmada (ἰκμάδα, "moisture")—Mark 4:6 attributes withering to sun and lack of roots, while Luke emphasizes insufficient water retention. The shallow soil lacks capacity to sustain life despite enthusiastic initial growth. Jesus explains (v. 13) this represents those who receive the word with joy but have no root, believing temporarily but falling away in temptation or trial. The rock-soil warns against superficial faith lacking depth for endurance.
The verb phyen (φυέν, aorist participle of phyō, "to spring up/grow") indicates initial germination, but exēranthē (ἐξηράνθη, "withered away") shows rapid death. Luke uniquely mentions ikmada (ἰκμάδα, "moisture")—Mark 4:6 attributes withering to sun and lack of roots, while Luke emphasizes insufficient water retention. The shallow soil lacks capacity to sustain life despite enthusiastic initial growth. Jesus explains (v. 13) this represents those who receive the word with joy but have no root, believing temporarily but falling away in temptation or trial. The rock-soil warns against superficial faith lacking depth for endurance.
And some fell among thorns; and the thorns sprang up with it, and choked it.
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And some fell among thorns; and the thorns sprang up with it, and choked it—The Greek kai heteron epesen en mesō tōn akanthōn (καὶ ἕτερον ἔπεσεν ἐν μέσῳ τῶν ἀκανθῶν, "and other fell in the midst of the thorns") describes seed scattered among dormant thornbush roots. The phrase kai sympyeisai hai akanthai apepnixan auto (καὶ συμφυεῖσαι αἱ ἄκανθαι ἀπέπνιξαν αὐτό, "and growing together the thorns choked it") uses sympyeisai (συμφυεῖσαι, "growing together/simultaneously") indicating parallel development.
The verb apepnixan (ἀπέπνιξαν, "choked/strangled") vividly portrays suffocation—thorns competed for nutrients, water, and sunlight, preventing the crop from maturing to fruitfulness. Jesus explains (v. 14) that thorns represent merimnas kai ploutou kai hēdonōn tou biou (μερίμνας καὶ πλούτου καὶ ἡδονῶν τοῦ βίου, "cares and riches and pleasures of life")—worldly anxieties, wealth, and sensual gratifications. Unlike path-soil (immediate satanic theft) or rock-soil (temporary faith ending in apostasy), thorn-soil represents ongoing profession that never produces fruit due to spiritual competition. The plant lives but remains unproductive, choked by competing priorities.
The verb apepnixan (ἀπέπνιξαν, "choked/strangled") vividly portrays suffocation—thorns competed for nutrients, water, and sunlight, preventing the crop from maturing to fruitfulness. Jesus explains (v. 14) that thorns represent merimnas kai ploutou kai hēdonōn tou biou (μερίμνας καὶ πλούτου καὶ ἡδονῶν τοῦ βίου, "cares and riches and pleasures of life")—worldly anxieties, wealth, and sensual gratifications. Unlike path-soil (immediate satanic theft) or rock-soil (temporary faith ending in apostasy), thorn-soil represents ongoing profession that never produces fruit due to spiritual competition. The plant lives but remains unproductive, choked by competing priorities.
And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear.
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And other fell on good ground, and sprang up, and bare fruit an hundredfold—The Greek kai heteron epesen eis tēn gēn tēn agathēn (καὶ ἕτερον ἔπεσεν εἰς τὴν γῆν τὴν ἀγαθήν, "and other fell into the good ground") introduces the positive outcome. The progression kai phyen epoiēsen karpon hekatontaplasiona (καὶ φυὲν ἐποίησεν καρπὸν ἑκατονταπλασίονα, "and having sprung up, produced fruit a hundredfold") emphasizes completion from germination to harvest. The hundredfold yield represents extraordinary productivity—normal Palestinian wheat yields were 7-10 fold, making a hundredfold return exceptional, even miraculous.
And when he had said these things, he cried, He that hath ears to hear, let him hear—The phrase tauta legōn ephōnei (ταῦτα λέγων ἐφώνει, "saying these things, he called out") indicates Jesus raised His voice for emphasis. The formula ho echōn ōta akouein akouetō (ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, "the one having ears to hear, let him hear") appears frequently in Jesus' teaching, demanding active, discerning listening beyond mere auditory reception. It challenges hearers to spiritual understanding, not just physical hearing—to perceive the parable's deeper meaning.
And when he had said these things, he cried, He that hath ears to hear, let him hear—The phrase tauta legōn ephōnei (ταῦτα λέγων ἐφώνει, "saying these things, he called out") indicates Jesus raised His voice for emphasis. The formula ho echōn ōta akouein akouetō (ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, "the one having ears to hear, let him hear") appears frequently in Jesus' teaching, demanding active, discerning listening beyond mere auditory reception. It challenges hearers to spiritual understanding, not just physical hearing—to perceive the parable's deeper meaning.
And his disciples asked him, saying, What might this parable be?
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And his disciples asked him, saying, What might this parable be?—The verb epērōtōn (ἐπηρώτων, imperfect tense, "were asking") indicates repeated or continued questioning, suggesting the disciples' persistent confusion. The phrase tis hautē eiē hē parabolē (τίς αὕτη εἴη ἡ παραβολή, "what this parable might be") uses the optative mood eiē (εἴη), expressing tentative inquiry—they're uncertain about the meaning. This contrasts with the crowds who heard but apparently didn't ask, revealing a crucial distinction: genuine disciples pursue understanding when confused, while casual hearers remain content with surface-level reception.
The disciples' question demonstrates appropriate response to difficult teaching—seeking explanation rather than abandoning the teacher or pretending to understand. Their private inquiry (Mark 4:10 specifies they asked "when he was alone") shows humility to admit confusion and persistence to gain clarity. This pattern establishes prayer and study as proper responses to biblical perplexity. Unlike the hardened religious leaders who criticized without seeking understanding, the disciples' teachability positioned them to receive kingdom mysteries (v. 10).
The disciples' question demonstrates appropriate response to difficult teaching—seeking explanation rather than abandoning the teacher or pretending to understand. Their private inquiry (Mark 4:10 specifies they asked "when he was alone") shows humility to admit confusion and persistence to gain clarity. This pattern establishes prayer and study as proper responses to biblical perplexity. Unlike the hardened religious leaders who criticized without seeking understanding, the disciples' teachability positioned them to receive kingdom mysteries (v. 10).
And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.
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And he said, Unto you it is given to know the mysteries of the kingdom of God—The verb dedotai (δέδοται, perfect passive, "has been given") emphasizes divine initiative and completed action—understanding is graciously granted, not humanly achieved. The phrase gnōnai ta mystēria tēs basileias tou Theou (γνῶναι τὰ μυστήρια τῆς βασιλείας τοῦ Θεοῦ, "to know the mysteries of the kingdom of God") uses mystēria (μυστήρια, "mysteries"), not meaning puzzling riddles but divine secrets revealed only to initiates. In biblical usage, mystery denotes truth previously hidden but now disclosed through revelation (Romans 16:25, Ephesians 3:3-6, Colossians 1:26-27).
But to others in parables; that seeing they might not see, and hearing they might not understand—The phrase tois de loipois en parabolais (τοῖς δὲ λοιποῖς ἐν παραβολαῖς, "but to the rest in parables") uses loipois (λοιποῖς, "the remaining ones") indicating exclusion from the privileged group. The purpose clause hina blepontes mē blepōsin kai akouontes mē syniōsin (ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὥ συνιῶσιν, "that seeing they may not see and hearing they may not understand") quotes Isaiah 6:9-10, where God commissions Isaiah to preach to those judicially hardened. The hina (ἵνα, "that/in order that") indicates purpose or result—parables simultaneously reveal truth to receptive hearts and confirm hardness in resistant ones.
But to others in parables; that seeing they might not see, and hearing they might not understand—The phrase tois de loipois en parabolais (τοῖς δὲ λοιποῖς ἐν παραβολαῖς, "but to the rest in parables") uses loipois (λοιποῖς, "the remaining ones") indicating exclusion from the privileged group. The purpose clause hina blepontes mē blepōsin kai akouontes mē syniōsin (ἵνα βλέποντες μὴ βλέπωσιν καὶ ἀκούοντες μὥ συνιῶσιν, "that seeing they may not see and hearing they may not understand") quotes Isaiah 6:9-10, where God commissions Isaiah to preach to those judicially hardened. The hina (ἵνα, "that/in order that") indicates purpose or result—parables simultaneously reveal truth to receptive hearts and confirm hardness in resistant ones.
Now the parable is this: The seed is the word of God.
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Jesus explains the parable of the sower: 'The seed is the word of God.' This simple declaration establishes that parables concern God's word and its reception. The 'seed' (Greek 'sporos,' σπόρος) represents Scripture, gospel message, divine truth. Just as seed contains life potential requiring proper soil, God's word contains transformative power requiring receptive hearts. The parable isn't primarily about sowing technique but soil condition—how different hearts receive the same message produces vastly different results. Understanding this interpretive key unlocks the parable's meaning.
Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved.
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Those by the way side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. Jesus identifies the first soil as the hardened path where seed cannot penetrate. The Greek word hodos (ὁδός) refers to a trampled roadway—compacted, impenetrable earth representing hardened hearts. The devil (diabolos, διάβολος, 'slanderer' or 'accuser') actively taketh away the word (airei ton logon, αἴρει τὸν λόγον), snatching it before it can take root.
The purpose clause is critical: lest they should believe and be saved (hina mē pisteusantes sōthōsin, ἵνα μὴ πιστεύσαντες σωθῶσιν). Satan's strategy is preventing saving faith by immediate removal of God's word. The verb pisteusantes (believing) precedes sōthōsin (be saved), establishing faith as the instrumental means of salvation—precisely what Satan seeks to prevent. This reveals spiritual warfare in evangelism: behind human unresponsiveness stands demonic opposition working to keep hearts hard and minds closed to gospel truth.
The purpose clause is critical: lest they should believe and be saved (hina mē pisteusantes sōthōsin, ἵνα μὴ πιστεύσαντες σωθῶσιν). Satan's strategy is preventing saving faith by immediate removal of God's word. The verb pisteusantes (believing) precedes sōthōsin (be saved), establishing faith as the instrumental means of salvation—precisely what Satan seeks to prevent. This reveals spiritual warfare in evangelism: behind human unresponsiveness stands demonic opposition working to keep hearts hard and minds closed to gospel truth.
They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away.
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They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. The rocky soil (petra, πέτρα) represents shallow earth over limestone bedrock—seed sprouts quickly but roots cannot deepen. The phrase receive the word with joy (meta charas dechomai ton logon, μετὰ χαρᾶς δέχομαι τὸν λόγον) describes emotional reception without depth. This is profession without possession, enthusiasm without endurance.
The devastating phrase have no root (rizan ouk echousin, ῥίζαν οὐκ ἔχουσιν) explains their failure: no deep connection to Christ, no root system drawing spiritual nourishment. They believe for a while (pros kairon pisteuousin, πρὸς καιρὸν πιστεύουσιν)—temporary, superficial faith. The phrase in time of temptation fall away (en kairō peirasmou aphistantai, ἐν καιρῷ πειρασμοῦ ἀφίστανται) uses aphistantai (to depart, apostatize), indicating total abandonment when testing comes. This sobering picture warns against false conversions and emphasizes that genuine faith endures trials rather than collapsing under pressure.
The devastating phrase have no root (rizan ouk echousin, ῥίζαν οὐκ ἔχουσιν) explains their failure: no deep connection to Christ, no root system drawing spiritual nourishment. They believe for a while (pros kairon pisteuousin, πρὸς καιρὸν πιστεύουσιν)—temporary, superficial faith. The phrase in time of temptation fall away (en kairō peirasmou aphistantai, ἐν καιρῷ πειρασμοῦ ἀφίστανται) uses aphistantai (to depart, apostatize), indicating total abandonment when testing comes. This sobering picture warns against false conversions and emphasizes that genuine faith endures trials rather than collapsing under pressure.
And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.
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And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection. The thorny soil represents divided hearts where God's word competes with worldly concerns. The verb are choked (sumpnigontai, συμπνίγονται, present passive) indicates ongoing strangulation—the word is progressively suffocated by competing priorities. Three specific threats are named: cares (merimnōn, μεριμνῶν, anxieties, worries), riches (ploutou, πλούτου, wealth), and pleasures (hēdonōn, ἡδονῶν, sensual gratifications).
These three cover life's major distractions: anxiety about necessities (cares), obsession with accumulation (riches), and indulgence in gratification (pleasures). The phrase of this life (tou biou, τοῦ βίου) emphasizes temporal, earthly existence opposed to eternal priorities. The result is tragic: they bring no fruit to perfection (ou telesphorousin, οὐ τελεσφοροῦσιν)—no mature, complete harvest. Unlike rocky-soil hearers who fall away, thorny-soil hearers continue but remain fruitless, their spiritual lives strangled by worldliness. This may be the most dangerous soil—religious profession coexisting with practical worldliness, appearing alive but spiritually barren.
These three cover life's major distractions: anxiety about necessities (cares), obsession with accumulation (riches), and indulgence in gratification (pleasures). The phrase of this life (tou biou, τοῦ βίου) emphasizes temporal, earthly existence opposed to eternal priorities. The result is tragic: they bring no fruit to perfection (ou telesphorousin, οὐ τελεσφοροῦσιν)—no mature, complete harvest. Unlike rocky-soil hearers who fall away, thorny-soil hearers continue but remain fruitless, their spiritual lives strangled by worldliness. This may be the most dangerous soil—religious profession coexisting with practical worldliness, appearing alive but spiritually barren.
But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.
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Jesus explains the good soil: 'But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.' The 'honest and good heart' (Greek 'kalē kai agathē kardia,' καλῇ καὶ ἀγαθῇ καρδίᾳ) describes receptive, prepared soil—humble, teachable, sincere. The progression is crucial: hear, keep (retain, obey), bring forth fruit. The phrase 'with patience' (Greek 'en hypomonē,' ἐν ὑπομονῇ) indicates fruit-bearing takes time, requiring endurance. Genuine faith perseveres, producing observable life change—fruit proving the reality of conversion.
A Lamp Under a Jar
No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light.
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No man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see the light. Jesus transitions from soil parables to lamp imagery. The Greek luchnos (λύχνος) refers to a small oil lamp, the primary light source in first-century homes. The absurdity is obvious: no one lights a lamp to hide it under a vessel (skeuos, σκεῦος, container) or bed (klinē, κλίνη, couch)—that defeats the lamp's purpose and creates fire hazard.
Instead, setteth it on a candlestick (epitithēsin epi luchnia, ἐπιτίθησιν ἐπὶ λυχνία)—a lampstand elevating the light for maximum visibility, that they which enter in may see the light (hina hoi eisporeuomenoi blepōsin to phōs, ἵνα οἱ εἰσπορευόμενοι βλέπωσιν τὸ φῶς). Light exists to illuminate. The application to disciples is clear: those who receive God's word (the good soil, v. 15) become light-bearers responsible for illuminating others. Faith is not private spirituality but public witness. Christ's light in believers must shine visibly, benefiting all who encounter them.
Instead, setteth it on a candlestick (epitithēsin epi luchnia, ἐπιτίθησιν ἐπὶ λυχνία)—a lampstand elevating the light for maximum visibility, that they which enter in may see the light (hina hoi eisporeuomenoi blepōsin to phōs, ἵνα οἱ εἰσπορευόμενοι βλέπωσιν τὸ φῶς). Light exists to illuminate. The application to disciples is clear: those who receive God's word (the good soil, v. 15) become light-bearers responsible for illuminating others. Faith is not private spirituality but public witness. Christ's light in believers must shine visibly, benefiting all who encounter them.
For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad .
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For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad. Jesus grounds the lamp teaching in an eschatological principle: ultimate revelation of all things. The parallel construction emphasizes totality—nothing secret (oudēn krypton, οὐδὲν κρυπτόν) and nothing hid (apokryphon, ἀπόκρυφον) both speak to currently concealed realities. Both will be made manifest (phaneron genētai, φανερὸν γένηται) and known and come abroad (gnōsthē kai eis phaneron elthē, γνωσθῇ καὶ εἰς φανερὸν ἔλθῃ)—comprehensive public exposure.
This has dual application: (1) God's truth, currently hidden from many (v. 10), will ultimately be revealed universally; (2) Human secrets—thoughts, motives, deeds—will be exposed at judgment (Romans 2:16, 1 Corinthians 4:5, 2 Corinthians 5:10). The principle encourages disciples: though the gospel seems hidden now, God will vindicate it. It also warns: secret sins will be revealed, so live transparently before God. The connection to verse 16 is clear—the lamp (gospel truth) cannot ultimately be hidden; God will ensure its full revelation.
This has dual application: (1) God's truth, currently hidden from many (v. 10), will ultimately be revealed universally; (2) Human secrets—thoughts, motives, deeds—will be exposed at judgment (Romans 2:16, 1 Corinthians 4:5, 2 Corinthians 5:10). The principle encourages disciples: though the gospel seems hidden now, God will vindicate it. It also warns: secret sins will be revealed, so live transparently before God. The connection to verse 16 is clear—the lamp (gospel truth) cannot ultimately be hidden; God will ensure its full revelation.
Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. seemeth: or, thinketh that he hath
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Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have. Jesus applies the lamp and revelation teaching with urgent command: Take heed how ye hear (blepete oun pōs akouete, βλέπετε οὖν πῶς ἀκούετε)—beware, be careful, pay attention to the manner of your hearing. Not merely that you hear but how you hear—with what heart attitude, attentiveness, and obedience. The four soils illustrate different ways of hearing.
The principle follows: whosoever hath (hos gar an echē, ὃς γὰρ ἂν ἔχῃ)—whoever possesses spiritual understanding and receptive heart—to him shall be given (dothēsetai autō, δοθήσεται αὐτῷ) more insight, more growth, more fruit. Conversely, whosoever hath not—those with hard, shallow, or divided hearts—from him shall be taken even that which he seemeth to have (kai ho dokei echein arthēsetai ap' autou, καὶ ὃ δοκεῖ ἔχειν ἀρθήσεται ἀπ' αὐτοῦ). The verb dokei (seems, supposes) suggests illusion—they think they have truth but possess nothing real, and even that false security will be removed. Spiritual receptivity compounds—good hearers grow, poor hearers lose even apparent understanding. This makes proper hearing eternally critical.
The principle follows: whosoever hath (hos gar an echē, ὃς γὰρ ἂν ἔχῃ)—whoever possesses spiritual understanding and receptive heart—to him shall be given (dothēsetai autō, δοθήσεται αὐτῷ) more insight, more growth, more fruit. Conversely, whosoever hath not—those with hard, shallow, or divided hearts—from him shall be taken even that which he seemeth to have (kai ho dokei echein arthēsetai ap' autou, καὶ ὃ δοκεῖ ἔχειν ἀρθήσεται ἀπ' αὐτοῦ). The verb dokei (seems, supposes) suggests illusion—they think they have truth but possess nothing real, and even that false security will be removed. Spiritual receptivity compounds—good hearers grow, poor hearers lose even apparent understanding. This makes proper hearing eternally critical.
Jesus' Mother and Brothers
Then came to him his mother and his brethren, and could not come at him for the press.
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Then came to him his mother and his brethren, and could not come at him for the press. Mary and Jesus's brothers (adelphoi, ἀδελφοί) arrive seeking audience but could not come at him (ouk ēdunanto suntuchein autō, οὐκ ἠδύναντο συντυχεῖν αὐτῷ) because of the press (ton ochlon, τὸν ὄχλον, the crowd). The verb suntuchein means to meet, reach, or approach—physical access was blocked by the multitude surrounding Jesus. This sets up Jesus's radical redefinition of family in verse 21.
The mention of his brethren (brothers) raises the question of Jesus's siblings. Roman Catholic tradition maintains Mary's perpetual virginity, interpreting adelphoi as cousins or Joseph's children from a prior marriage. Protestant interpretation understands these as Mary's biological children, Jesus's half-siblings (born after His virgin birth)—James, Joses, Simon, Judas (Matthew 13:55). The Gospel accounts suggest His brothers didn't believe in Him during His ministry (John 7:5) but later became believers after the resurrection (Acts 1:14; 1 Corinthians 15:7). James became a leader in the Jerusalem church (Acts 15:13; Galatians 2:9) and wrote the epistle bearing his name.
The mention of his brethren (brothers) raises the question of Jesus's siblings. Roman Catholic tradition maintains Mary's perpetual virginity, interpreting adelphoi as cousins or Joseph's children from a prior marriage. Protestant interpretation understands these as Mary's biological children, Jesus's half-siblings (born after His virgin birth)—James, Joses, Simon, Judas (Matthew 13:55). The Gospel accounts suggest His brothers didn't believe in Him during His ministry (John 7:5) but later became believers after the resurrection (Acts 1:14; 1 Corinthians 15:7). James became a leader in the Jerusalem church (Acts 15:13; Galatians 2:9) and wrote the epistle bearing his name.
And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee.
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And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee. Messengers relay the information: Thy mother and thy brethren (hē mētēr sou kai hoi adelphoi sou, ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου) stand without (hestēkasin exō, ἑστήκασιν ἔξω)—positioned outside, excluded from Jesus's immediate presence. They are desiring to see thee (theontes se idein, θέλοντές σε ἰδεῖν), wanting audience with Him. The verb theontes (desiring, wishing) indicates their intention, and idein (to see) suggests both physical presence and conversation.
The spatial language is significant: family stands 'outside' (exō) while disciples surround Jesus inside. This physical positioning anticipates Jesus's spiritual point—proximity to Jesus is determined not by biological relationship but by spiritual response. The message creates expectation: surely Jesus will interrupt His teaching to attend to His mother and brothers. Ancient Near Eastern culture demanded honor to parents, especially mothers (Exodus 20:12). Everyone would assume Jesus would immediately respond to Mary's presence. His answer overturns these expectations, establishing a revolutionary principle about the primacy of spiritual kinship.
The spatial language is significant: family stands 'outside' (exō) while disciples surround Jesus inside. This physical positioning anticipates Jesus's spiritual point—proximity to Jesus is determined not by biological relationship but by spiritual response. The message creates expectation: surely Jesus will interrupt His teaching to attend to His mother and brothers. Ancient Near Eastern culture demanded honor to parents, especially mothers (Exodus 20:12). Everyone would assume Jesus would immediately respond to Mary's presence. His answer overturns these expectations, establishing a revolutionary principle about the primacy of spiritual kinship.
And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.
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And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it. Jesus redefines family with stunning simplicity. My mother and my brethren are these (mētēr mou kai adelphoi mou houtoi eisin, μήτηρ μου καὶ ἀδελφοί μου οὗτοί εἰσιν)—indicating those surrounding Him—which hear the word of God, and do it (hoi ton logon tou theou akouontes kai poiountes, οἱ τὸν λόγον τοῦ θεοῦ ἀκούοντες καὶ ποιοῦντες). Two participles define true family: hearing (akouontes) and doing (poiountes). Neither alone suffices—both active listening and obedient action are required.
This directly applies the parable of the soils (vv. 4-15) and the exhortation about hearing (v. 18). True family members are good-soil hearers who receive, retain, and obey God's word. Jesus doesn't dishonor Mary—elsewhere He cared for her (John 19:26-27)—but establishes that spiritual kinship transcends biological relationship. The church becomes God's family (oikos theou, household of God, Ephesians 2:19; 1 Timothy 3:15), bound by shared obedience to the Father rather than shared genetics. This was revolutionary—family identity based on faith and obedience, not ethnicity or ancestry, opening God's family to all nations.
This directly applies the parable of the soils (vv. 4-15) and the exhortation about hearing (v. 18). True family members are good-soil hearers who receive, retain, and obey God's word. Jesus doesn't dishonor Mary—elsewhere He cared for her (John 19:26-27)—but establishes that spiritual kinship transcends biological relationship. The church becomes God's family (oikos theou, household of God, Ephesians 2:19; 1 Timothy 3:15), bound by shared obedience to the Father rather than shared genetics. This was revolutionary—family identity based on faith and obedience, not ethnicity or ancestry, opening God's family to all nations.
Jesus Calms the Storm
Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake. And they launched forth.
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Jesus initiates a test: 'Now it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them, Let us go over unto the other side of the lake' (Greek 'Dielthōmen eis to peran tēs limnēs'). The directive 'let us go over' (dielthōmen—let us pass through) indicates Jesus's intentional plan. He initiates the journey knowing storm approaches. This isn't reckless leadership but purposeful training. The Sea of Galilee was prone to sudden violent storms. Reformed theology observes that God sometimes leads into trials to strengthen faith. James 1:2-4 urges 'count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience.' The disciples' coming fear and Jesus's peaceful sleep would provide crucial lessons.
But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy.
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But as they sailed he fell asleep: and there came down a storm of wind on the lake; and they were filled with water, and were in jeopardy. This verse introduces one of the most dramatic episodes demonstrating Christ's deity and humanity. The Greek verb aphupnōsen (ἀφύπνωσεν, "fell asleep") reveals Jesus' genuine human exhaustion after intense ministry. His sleep was not feigned but authentic rest, confirming the incarnation—God truly became flesh (John 1:14).
The phrase "there came down" (katebē, κατέβη) describes the sudden descent of violent wind common on the Sea of Galilee, where cool air from surrounding mountains collides with warm air over the water. The imperfect tense "they were filled" (suneplērounto, συνεπληροῦντο) indicates progressive flooding—water continuously pouring in, bringing imminent danger. "In jeopardy" (ekinduneuon, ἐκινδύνευον) conveys mortal peril; these experienced fishermen recognized deadly threat.
Theologically, this scene presents Christ's dual nature: truly human (sleeping in exhaustion) yet truly divine (about to command creation). The storm also symbolizes life's unexpected trials that threaten to overwhelm believers. Jesus' presence in the boat, though seemingly inactive, guarantees ultimate safety. This narrative challenges superficial faith and prepares disciples for deeper trust when circumstances appear dire and God seems absent or asleep.
The phrase "there came down" (katebē, κατέβη) describes the sudden descent of violent wind common on the Sea of Galilee, where cool air from surrounding mountains collides with warm air over the water. The imperfect tense "they were filled" (suneplērounto, συνεπληροῦντο) indicates progressive flooding—water continuously pouring in, bringing imminent danger. "In jeopardy" (ekinduneuon, ἐκινδύνευον) conveys mortal peril; these experienced fishermen recognized deadly threat.
Theologically, this scene presents Christ's dual nature: truly human (sleeping in exhaustion) yet truly divine (about to command creation). The storm also symbolizes life's unexpected trials that threaten to overwhelm believers. Jesus' presence in the boat, though seemingly inactive, guarantees ultimate safety. This narrative challenges superficial faith and prepares disciples for deeper trust when circumstances appear dire and God seems absent or asleep.
And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.
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And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm. The disciples' urgent cry "Master, master" (Epistata, epistata, Ἐπιστάτα, ἐπιστάτα) uses Luke's characteristic term for Jesus as authoritative teacher and commander. Their desperate "we perish" (apollumetha, ἀπολλύμεθα) employs present tense, conveying immediate conviction of death—not future possibility but present reality.
Jesus' response demonstrates sovereign authority: "he rebuked" (epetimēsen, ἐπετίμησεν) the same verb used for commanding demons (Luke 4:35, 39, 41), suggesting personal agency behind natural forces. The wind and "raging" water (klydōni, κλύδωνι—tumultuous waves) respond to His command as subjects obey their master. "They ceased" (epausanto, ἐπαύσαντο) indicates immediate cessation, and "there was a calm" (galēnē, γαλήνη) describes supernatural tranquility impossible in natural weather patterns.
This miracle echoes Psalm 107:28-30 where Yahweh calms storms at sailors' cry, applying divine prerogatives to Jesus. Only the Creator controls creation (Job 38:8-11). By commanding nature's fundamental forces, Jesus reveals His identity as God incarnate, fulfilling prophecies of divine intervention and establishing credentials as the promised Messiah who exercises Yahweh's own authority.
Jesus' response demonstrates sovereign authority: "he rebuked" (epetimēsen, ἐπετίμησεν) the same verb used for commanding demons (Luke 4:35, 39, 41), suggesting personal agency behind natural forces. The wind and "raging" water (klydōni, κλύδωνι—tumultuous waves) respond to His command as subjects obey their master. "They ceased" (epausanto, ἐπαύσαντο) indicates immediate cessation, and "there was a calm" (galēnē, γαλήνη) describes supernatural tranquility impossible in natural weather patterns.
This miracle echoes Psalm 107:28-30 where Yahweh calms storms at sailors' cry, applying divine prerogatives to Jesus. Only the Creator controls creation (Job 38:8-11). By commanding nature's fundamental forces, Jesus reveals His identity as God incarnate, fulfilling prophecies of divine intervention and establishing credentials as the promised Messiah who exercises Yahweh's own authority.
And he said unto them, Where is your faith? And they being afraid wondered, saying one to another , What manner of man is this! for he commandeth even the winds and water, and they obey him.
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After Jesus calms the storm, He asks: 'Where is your faith?' The disciples had called on Jesus ('Master, master, we perish,' v. 24), showing some faith, but their panic revealed weak faith. Jesus' question challenges them—they had the Master of wind and waves in their boat; what did they have to fear? True faith trusts God's presence and power even in terrifying circumstances. The disciples' fear despite Jesus' presence shows the common struggle between intellectual knowledge (Jesus is with us) and experiential trust (therefore we're safe). Faith grows through testing.
Jesus Heals a Demon-Possessed Man
And they arrived at the country of the Gadarenes, which is over against Galilee.
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And they arrived at the country of the Gadarenes, which is over against Galilee. This verse introduces one of the most dramatic exorcisms in the Gospels. The phrase "country of the Gadarenes" (Greek chōran tōn Gerasēnōn, χώραν τῶν Γερασηνῶν) locates the event in Gentile territory. Matthew calls it "Gergesenes" (8:28), Mark "Gadarenes" (5:1)—both referring to the Decapolis region east of the Sea of Galilee. The phrase "over against Galilee" (antiperan tēs Galilaias, ἀντιπέραν τῆς Γαλιλαίας) means "opposite" or "across from," emphasizing Jesus' intentional crossing from Jewish to Gentile territory.
This geographical detail is theologically significant. Jesus deliberately enters pagan territory where Jewish law held no sway, where swine were raised (forbidden to Jews, Leviticus 11:7), and where demon possession appeared more overt. The crossing itself demonstrates Christ's mission extending beyond Israel to all nations (Luke 2:32, 24:47). His authority over demons would be displayed not merely in synagogues but in pagan strongholds.
The dramatic storm just survived (vv. 22-25) makes the arrival more significant—Jesus commanded them through perilous waters to reach this specific place, for this specific person. Divine providence orchestrates circumstances to bring salvation to one man whom society had abandoned. The verb "arrived" (katepleusan, κατέπλευσαν) suggests purposeful landing after difficult voyage, not accidental beaching.
This geographical detail is theologically significant. Jesus deliberately enters pagan territory where Jewish law held no sway, where swine were raised (forbidden to Jews, Leviticus 11:7), and where demon possession appeared more overt. The crossing itself demonstrates Christ's mission extending beyond Israel to all nations (Luke 2:32, 24:47). His authority over demons would be displayed not merely in synagogues but in pagan strongholds.
The dramatic storm just survived (vv. 22-25) makes the arrival more significant—Jesus commanded them through perilous waters to reach this specific place, for this specific person. Divine providence orchestrates circumstances to bring salvation to one man whom society had abandoned. The verb "arrived" (katepleusan, κατέπλευσαν) suggests purposeful landing after difficult voyage, not accidental beaching.
And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.
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And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs. Luke's detailed description reveals the man's utter degradation. The phrase "there met him" (hypēntēsen autō, ὑπήντησεν αὐτῷ) suggests the demoniac ran toward Jesus—a confrontation initiated by the demons recognizing Christ's authority. "A certain man" (anēr tis, ἀνήρ τις) emphasizes his humanity—though utterly possessed, he remained a person made in God's image, capable of restoration.
"Which had devils long time" (echōn daimonia ek chronōn hikanōn, ἔχων δαιμόνια ἐκ χρόνων ἱκανῶν) indicates prolonged possession—not recent affliction but chronic torment spanning years. The plural "devils" (δαιμόνια) previews verse 30's revelation that "Legion" possessed him. "Ware no clothes" (himation ouk enedidysketo, ἱμάτιον οὐκ ἐνεδιδύσκετο) describes shameful nakedness, complete loss of human dignity and self-awareness. In Jewish culture, public nakedness was extreme degradation (Genesis 3:7, Isaiah 20:2-4).
"Neither abode in any house, but in the tombs" (en oikia ouk emenen all' en tois mnēmasin, ἐν οἰκίᾳ οὐκ ἔμενεν ἀλλ' ἐν τοῖς μνήμασιν) completes the picture of total alienation. Houses represent civilization, family, community; tombs represent death, uncleanness, isolation. That he dwelt among tombs made him ceremonially unclean and socially untouchable. This man embodied complete satanic destruction—stripped of clothing, family, sanity, community, and hope. Yet Jesus came specifically for him, demonstrating that no one is beyond redemption's reach.
"Which had devils long time" (echōn daimonia ek chronōn hikanōn, ἔχων δαιμόνια ἐκ χρόνων ἱκανῶν) indicates prolonged possession—not recent affliction but chronic torment spanning years. The plural "devils" (δαιμόνια) previews verse 30's revelation that "Legion" possessed him. "Ware no clothes" (himation ouk enedidysketo, ἱμάτιον οὐκ ἐνεδιδύσκετο) describes shameful nakedness, complete loss of human dignity and self-awareness. In Jewish culture, public nakedness was extreme degradation (Genesis 3:7, Isaiah 20:2-4).
"Neither abode in any house, but in the tombs" (en oikia ouk emenen all' en tois mnēmasin, ἐν οἰκίᾳ οὐκ ἔμενεν ἀλλ' ἐν τοῖς μνήμασιν) completes the picture of total alienation. Houses represent civilization, family, community; tombs represent death, uncleanness, isolation. That he dwelt among tombs made him ceremonially unclean and socially untouchable. This man embodied complete satanic destruction—stripped of clothing, family, sanity, community, and hope. Yet Jesus came specifically for him, demonstrating that no one is beyond redemption's reach.
When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not.
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When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not. This dramatic encounter reveals demonic theology and terror. "When he saw Jesus, he cried out" (idōn ton Iēsoun anakraxas, ἰδὼν τὸν Ἰησοῦν ἀνακράξας)—the demons immediately recognized Christ's identity and authority. The verb "cried out" (ἀνακράξας) indicates a shriek or scream of terror. "Fell down before him" (prosepesen autō, προσέπεσεν αὐτῷ) describes involuntary prostration—not worship but compelled submission before superior power.
"With a loud voice" (phōnē megalē, φωνῇ μεγάλῃ) emphasizes the violent, public nature of this confrontation. The demon's question, "What have I to do with thee?" (Ti emoi kai soi, Τί ἐμοὶ καὶ σοί)—literally "What to me and to you?"—is a Semitic idiom meaning "Why do you interfere with me?" Remarkably, the demon correctly identifies Jesus: "Son of God most high" (Huie tou Theou tou hypsistou, Υἱὲ τοῦ Θεοῦ τοῦ ὑψίστου). Demons possess accurate theology—they know Jesus is God's Son (James 2:19).
"I beseech thee, torment me not" (deomai sou, mē me basanisēs, δέομαί σου, μή με βασανίσῃς) reveals demonic terror of judgment. The verb "torment" (βασανίσῃς) refers to torture, punishment, or judgment. Demons know their ultimate fate (Matthew 8:29), and Christ's presence triggers fear of premature judgment. This verse demonstrates that intellectual knowledge of Christ's identity provides no salvation—demons believe and tremble (James 2:19) yet remain unredeemed.
"With a loud voice" (phōnē megalē, φωνῇ μεγάλῃ) emphasizes the violent, public nature of this confrontation. The demon's question, "What have I to do with thee?" (Ti emoi kai soi, Τί ἐμοὶ καὶ σοί)—literally "What to me and to you?"—is a Semitic idiom meaning "Why do you interfere with me?" Remarkably, the demon correctly identifies Jesus: "Son of God most high" (Huie tou Theou tou hypsistou, Υἱὲ τοῦ Θεοῦ τοῦ ὑψίστου). Demons possess accurate theology—they know Jesus is God's Son (James 2:19).
"I beseech thee, torment me not" (deomai sou, mē me basanisēs, δέομαί σου, μή με βασανίσῃς) reveals demonic terror of judgment. The verb "torment" (βασανίσῃς) refers to torture, punishment, or judgment. Demons know their ultimate fate (Matthew 8:29), and Christ's presence triggers fear of premature judgment. This verse demonstrates that intellectual knowledge of Christ's identity provides no salvation—demons believe and tremble (James 2:19) yet remain unredeemed.
(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.)
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(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.) Luke provides parenthetical background explaining the demon's desperate plea. "For he had commanded" (parēngeilen gar, παρήγγειλεν γάρ) uses pluperfect tense, indicating Jesus had already issued the command before the demon's outcry. "The unclean spirit" (tō pneumati tō akathartō, τῷ πνεύματι τῷ ἀκαθάρτῳ) emphasizes moral defilement—demons are spiritually polluted, defiling whatever they touch.
"For oftentimes it had caught him" (pollois gar chronois synērpakei auton, πολλοῖς γὰρ χρόνοις συνηρπάκει αὐτόν) describes repeated violent seizures over extended time. The verb "caught" (συνηρπάκει) means to seize violently, snatch away, or overpower. "He was kept bound with chains and in fetters" (edesmeueto halysesi kai pedais phylassomenos, ἐδεσμεύετο ἁλύσεσι καὶ πέδαις φυλασσόμενος) reveals desperate attempts to restrain him. "Chains" (ἁλύσεσι) bound hands/wrists; "fetters" (πέδαις) bound feet/ankles—maximum security restraint.
Yet "he brake the bands" (dierrhēssen ta desma, διερρήσσεν τὰ δεσμά), demonstrating supernatural strength. The imperfect tense indicates repeated breaking—not once but habitually. "Was driven of the devil into the wilderness" (ēlauneto hypo tou daimoniou eis tas erēmous, ἠλαύνετο ὑπὸ τοῦ δαιμονίου εἰς τὰς ἐρήμους) shows the man had no control—the demon drove him like a beast to desolate places. This verse portrays complete demonic domination: physical violence, superhuman strength used for self-destruction, total loss of autonomy. Human solutions proved utterly inadequate—only Christ's authority could deliver him.
"For oftentimes it had caught him" (pollois gar chronois synērpakei auton, πολλοῖς γὰρ χρόνοις συνηρπάκει αὐτόν) describes repeated violent seizures over extended time. The verb "caught" (συνηρπάκει) means to seize violently, snatch away, or overpower. "He was kept bound with chains and in fetters" (edesmeueto halysesi kai pedais phylassomenos, ἐδεσμεύετο ἁλύσεσι καὶ πέδαις φυλασσόμενος) reveals desperate attempts to restrain him. "Chains" (ἁλύσεσι) bound hands/wrists; "fetters" (πέδαις) bound feet/ankles—maximum security restraint.
Yet "he brake the bands" (dierrhēssen ta desma, διερρήσσεν τὰ δεσμά), demonstrating supernatural strength. The imperfect tense indicates repeated breaking—not once but habitually. "Was driven of the devil into the wilderness" (ēlauneto hypo tou daimoniou eis tas erēmous, ἠλαύνετο ὑπὸ τοῦ δαιμονίου εἰς τὰς ἐρήμους) shows the man had no control—the demon drove him like a beast to desolate places. This verse portrays complete demonic domination: physical violence, superhuman strength used for self-destruction, total loss of autonomy. Human solutions proved utterly inadequate—only Christ's authority could deliver him.
And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him.
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And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him. Jesus' question, "What is thy name?" (Ti soi onoma estin, Τί σοι ὄνομα ἐστιν), establishes personal engagement—even with one so degraded, Jesus treats him as a person worth addressing. The answer reveals the horrifying extent of possession: "Legion" (Legiōn, Λεγιών). A Roman legion numbered 4,000-6,000 soldiers. Whether literally thousands of demons or using "Legion" metaphorically for "many," the term conveys overwhelming demonic occupation.
The explanation clarifies: "because many devils were entered into him" (hoti eisēlthei daimonia polla eis auton, ὅτι εἰσῆλθει δαιμόνια πολλὰ εἰς αὐτόν). The verb "entered" (εἰσῆλθει) describes invasion, taking possession from within. "Many devils" (δαιμόνια πολλὰ) indicates not mere harassment but massive internal occupation—a fortress of evil spirits inhabiting one human being. This explains his superhuman strength (v. 29), violent seizures, total personality fragmentation, and utter degradation.
Theologically, this verse reveals the depths of human bondage to evil and the capacity of fallen humanity to be thoroughly enslaved by demonic forces. Yet even "Legion"—perhaps the most severely possessed individual in Scripture—was not beyond Christ's saving power. The name also carries political overtones. Roman legions occupied Palestine, oppressing God's people. That Jesus would cast out "Legion" and destroy them (in swine) may symbolize His ultimate victory over all oppressive powers, both spiritual and political.
The explanation clarifies: "because many devils were entered into him" (hoti eisēlthei daimonia polla eis auton, ὅτι εἰσῆλθει δαιμόνια πολλὰ εἰς αὐτόν). The verb "entered" (εἰσῆλθει) describes invasion, taking possession from within. "Many devils" (δαιμόνια πολλὰ) indicates not mere harassment but massive internal occupation—a fortress of evil spirits inhabiting one human being. This explains his superhuman strength (v. 29), violent seizures, total personality fragmentation, and utter degradation.
Theologically, this verse reveals the depths of human bondage to evil and the capacity of fallen humanity to be thoroughly enslaved by demonic forces. Yet even "Legion"—perhaps the most severely possessed individual in Scripture—was not beyond Christ's saving power. The name also carries political overtones. Roman legions occupied Palestine, oppressing God's people. That Jesus would cast out "Legion" and destroy them (in swine) may symbolize His ultimate victory over all oppressive powers, both spiritual and political.
And they besought him that he would not command them to go out into the deep.
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And they besought him that he would not command them to go out into the deep. The demons' plea reveals their desperation and fear. "They besought him" (parekaloun auton, παρεκάλουν αὐτόν) uses the imperfect tense, indicating repeated, urgent begging. The demons recognize Jesus' absolute authority—they cannot resist His command, only plead for mercy regarding their destination. "That he would not command them to go out into the deep" (hina mē epitaxē autois eis tēn abysson apelthein, ἵνα μὴ ἐπιτάξῃ αὐτοῖς εἰς τὴν ἄβυσσον ἀπελθεῖν) reveals their greatest fear.
"The deep" (abysson, ἄβυσσον) is the Greek abyssos, meaning bottomless pit or abyss—the place of demonic confinement and torment. This term appears in Revelation 9:1-11, 20:1-3 as the prison where Satan and demons are bound. The demons' terror of the abyss indicates awareness of their coming judgment (2 Peter 2:4, Jude 6 describe angels bound in chains of darkness). They prefer any earthly habitation—even swine—to premature consignment to their place of punishment.
This verse reveals several theological truths: (1) Demons recognize Christ's authority to consign them to judgment; (2) They fear the abyss—their ultimate destiny; (3) They prefer temporary earthly activity to eternal confinement; (4) Even in rebellion, demons must acknowledge divine sovereignty. Their plea also demonstrates that Christ's victory over Satan and demons is already secured—they await only the execution of sentence already pronounced.
"The deep" (abysson, ἄβυσσον) is the Greek abyssos, meaning bottomless pit or abyss—the place of demonic confinement and torment. This term appears in Revelation 9:1-11, 20:1-3 as the prison where Satan and demons are bound. The demons' terror of the abyss indicates awareness of their coming judgment (2 Peter 2:4, Jude 6 describe angels bound in chains of darkness). They prefer any earthly habitation—even swine—to premature consignment to their place of punishment.
This verse reveals several theological truths: (1) Demons recognize Christ's authority to consign them to judgment; (2) They fear the abyss—their ultimate destiny; (3) They prefer temporary earthly activity to eternal confinement; (4) Even in rebellion, demons must acknowledge divine sovereignty. Their plea also demonstrates that Christ's victory over Satan and demons is already secured—they await only the execution of sentence already pronounced.
And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them.
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And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them. The presence of "an herd of many swine" (agelē choirōn hikanōn, ἀγέλη χοίρων ἱκανῶν) confirms Gentile territory—Jews considered pigs unclean (Leviticus 11:7, Deuteronomy 14:8) and would never raise them. "Many swine" indicates a large commercial herd, suggesting significant economic value. "Feeding on the mountain" (boskomenē en tō orei, βοσκομένη ἐν τῷ ὄρει) places them on hillsides near the sea—the precise geography where swine could rush down steep slopes into water.
"They besought him that he would suffer them to enter into them" (parekaloun auton hina epitrepsē autois eis ekeinous eiselthein, παρεκάλουν αὐτὸν ἵνα ἐπιτρέψῃ αὐτοῖς εἰς ἐκείνους εἰσελθεῖν)—the demons negotiate for alternative housing. That Christ permits this ("he suffered them," epetrepsen autois, ἐπέτρεψεν αὐτοῖς) raises questions. Why allow demons to destroy valuable property and kill animals? Several answers emerge: (1) This demonstrates Christ's authority—even demons' alternative plans require His permission; (2) The swine's destruction provides visible proof of deliverance; (3) Economic loss pales compared to one man's salvation; (4) God's sovereignty extends even over demonic activity.
The verse also reveals demonic nature—they must inhabit something, whether human, animal, or (per Matthew 12:43-45) wander seeking rest. Their preference for even temporary swine-habitation over the abyss shows desperation to avoid judgment. Christ's permission demonstrates that Satan operates only within divinely-permitted boundaries (Job 1:12, 2:6).
"They besought him that he would suffer them to enter into them" (parekaloun auton hina epitrepsē autois eis ekeinous eiselthein, παρεκάλουν αὐτὸν ἵνα ἐπιτρέψῃ αὐτοῖς εἰς ἐκείνους εἰσελθεῖν)—the demons negotiate for alternative housing. That Christ permits this ("he suffered them," epetrepsen autois, ἐπέτρεψεν αὐτοῖς) raises questions. Why allow demons to destroy valuable property and kill animals? Several answers emerge: (1) This demonstrates Christ's authority—even demons' alternative plans require His permission; (2) The swine's destruction provides visible proof of deliverance; (3) Economic loss pales compared to one man's salvation; (4) God's sovereignty extends even over demonic activity.
The verse also reveals demonic nature—they must inhabit something, whether human, animal, or (per Matthew 12:43-45) wander seeking rest. Their preference for even temporary swine-habitation over the abyss shows desperation to avoid judgment. Christ's permission demonstrates that Satan operates only within divinely-permitted boundaries (Job 1:12, 2:6).
Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked.
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Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked. The deliverance occurs instantly and completely. "Then went the devils out of the man" (exelthonta de ta daimonia apo tou anthrōpou, ἐξελθόντα δὲ τὰ δαιμόνια ἀπὸ τοῦ ἀνθρώπου) describes immediate exodus—no prolonged struggle, no gradual process. Christ's authority effects instant liberation. "And entered into the swine" (eisēlthon eis tous choirous, εἰσῆλθον εἰς τοὺς χοίρους) shows demons must go somewhere—they cannot simply cease to exist or remain disembodied comfortably.
"The herd ran violently down a steep place into the lake" (hōrmēsen hē agelē kata tou krēmnou eis tēn limnēn, ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν λίμνην) describes mass demonic-induced destruction. The verb "ran violently" (ὥρμησεν) indicates rushing stampede, uncontrolled frenzy. "Down a steep place" (κατὰ τοῦ κρημνοῦ) fits the geography of the eastern shore where cliffs descend sharply to the Sea of Galilee. "And were choked" (apepnigē, ἀπεπνίγη) means drowned, suffocated. Pigs can swim, but 2,000 frenzied animals in rushing stampede would trample and drown one another.
This spectacular destruction serves multiple purposes: (1) Visible proof of deliverance—the man's transformation is confirmed by 2,000 dead pigs; (2) Demonstrates demonic destructiveness—given opportunity, demons destroy whatever they inhabit; (3) Reveals Satan's true nature—he comes to "steal, kill, and destroy" (John 10:10); (4) Prefigures demons' ultimate fate—as the swine perished in water, demons will perish in the lake of fire (Revelation 20:10).
"The herd ran violently down a steep place into the lake" (hōrmēsen hē agelē kata tou krēmnou eis tēn limnēn, ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν λίμνην) describes mass demonic-induced destruction. The verb "ran violently" (ὥρμησεν) indicates rushing stampede, uncontrolled frenzy. "Down a steep place" (κατὰ τοῦ κρημνοῦ) fits the geography of the eastern shore where cliffs descend sharply to the Sea of Galilee. "And were choked" (apepnigē, ἀπεπνίγη) means drowned, suffocated. Pigs can swim, but 2,000 frenzied animals in rushing stampede would trample and drown one another.
This spectacular destruction serves multiple purposes: (1) Visible proof of deliverance—the man's transformation is confirmed by 2,000 dead pigs; (2) Demonstrates demonic destructiveness—given opportunity, demons destroy whatever they inhabit; (3) Reveals Satan's true nature—he comes to "steal, kill, and destroy" (John 10:10); (4) Prefigures demons' ultimate fate—as the swine perished in water, demons will perish in the lake of fire (Revelation 20:10).
When they that fed them saw what was done, they fled, and went and told it in the city and in the country.
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When they that fed them saw what was done, they fled, and went and told it in the city and in the country. The swineherds become unwitting evangelists. "When they that fed them saw what was done" (idontes de hoi boskontes to gegonosemeron, ἰδόντες δὲ οἱ βόσκοντες τὸ γεγονὸς) emphasizes eyewitness testimony—they didn't hear rumors but personally observed the entire event: demon-possessed man's confrontation with Jesus, demons' plea, swine's possessed stampede, 2,000 animals drowning. The participle "saw" (ἰδόντες) indicates careful observation, not casual glancing.
"They fled" (ephygon, ἔφυγον) reveals their terror. Whether fleeing physical danger (demonic power, Jesus' authority) or economic consequences (they just lost their employers' valuable herd), fear drove them away. "And went and told it in the city and in the country" (apēngeilan eis tēn polin kai eis tous agrous, ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς) shows comprehensive proclamation—urban and rural areas both received the news. The verb "told" (ἀπήγγειλαν) means to report, announce, proclaim—they spread the news everywhere.
Their testimony serves God's purposes despite their fear and possibly hostile intent (reporting property destruction). Unwitting witnesses spread news of Christ's power throughout the Decapolis—Gentile territory previously unreached by His ministry. This pattern recurs in Scripture: God uses even hostile witnesses to advance His kingdom (Acts 5:33-42, Philippians 1:12-18). The swineherds' report would bring crowds to investigate, setting stage for the healed demoniac's powerful testimony (v. 39).
"They fled" (ephygon, ἔφυγον) reveals their terror. Whether fleeing physical danger (demonic power, Jesus' authority) or economic consequences (they just lost their employers' valuable herd), fear drove them away. "And went and told it in the city and in the country" (apēngeilan eis tēn polin kai eis tous agrous, ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς) shows comprehensive proclamation—urban and rural areas both received the news. The verb "told" (ἀπήγγειλαν) means to report, announce, proclaim—they spread the news everywhere.
Their testimony serves God's purposes despite their fear and possibly hostile intent (reporting property destruction). Unwitting witnesses spread news of Christ's power throughout the Decapolis—Gentile territory previously unreached by His ministry. This pattern recurs in Scripture: God uses even hostile witnesses to advance His kingdom (Acts 5:33-42, Philippians 1:12-18). The swineherds' report would bring crowds to investigate, setting stage for the healed demoniac's powerful testimony (v. 39).
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.
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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. The crowd's investigation yields stunning discovery. "Then they went out to see what was done" (exēlthon de idein to gegonos, ἐξῆλθον δὲ ἰδεῖν τὸ γεγονός) indicates curiosity mixed with skepticism—they needed to verify the swineherds' incredible report. "And came to Jesus" (ēlthon pros ton Iēsoun, ἦλθον πρὸς τὸν Ἰησοῦν) shows they identified the source of this miracle.
"And found the man, out of whom the devils were departed, sitting at the feet of Jesus" (heuron kathēmenon ton anthrōpon aph' hou ta daimonia exēlthon para tous podas tou Iēsou, εὗρον καθήμενον τὸν ἄνθρωπον ἀφ' οὗ τὰ δαιμόνια ἐξῆλθον παρὰ τοὺς πόδας τοῦ Ἰησοῦ)—the posture of a disciple learning from his master. Previously driven to wilderness tombs, he now sits peacefully at Jesus' feet. "Clothed" (himatismenon, ἱματισμένον) contrasts his former nakedness (v. 27)—dignity restored. "And in his right mind" (sōphronounta, σωφρονοῦντα) means sound-minded, self-controlled, sane—complete mental restoration from total fragmentation.
"And they were afraid" (ephobēthēsan, ἐφοβήθησαν) reveals mixed response. The transformation was too dramatic, too complete, too supernatural—fear of divine power overwhelmed them. They saw absolute proof of Jesus' authority over demons, yet rather than worship, they feared. This illustrates how witnessing God's power doesn't automatically produce faith—many respond with terror and desire for distance (v. 37) rather than trust and discipleship.
"And found the man, out of whom the devils were departed, sitting at the feet of Jesus" (heuron kathēmenon ton anthrōpon aph' hou ta daimonia exēlthon para tous podas tou Iēsou, εὗρον καθήμενον τὸν ἄνθρωπον ἀφ' οὗ τὰ δαιμόνια ἐξῆλθον παρὰ τοὺς πόδας τοῦ Ἰησοῦ)—the posture of a disciple learning from his master. Previously driven to wilderness tombs, he now sits peacefully at Jesus' feet. "Clothed" (himatismenon, ἱματισμένον) contrasts his former nakedness (v. 27)—dignity restored. "And in his right mind" (sōphronounta, σωφρονοῦντα) means sound-minded, self-controlled, sane—complete mental restoration from total fragmentation.
"And they were afraid" (ephobēthēsan, ἐφοβήθησαν) reveals mixed response. The transformation was too dramatic, too complete, too supernatural—fear of divine power overwhelmed them. They saw absolute proof of Jesus' authority over demons, yet rather than worship, they feared. This illustrates how witnessing God's power doesn't automatically produce faith—many respond with terror and desire for distance (v. 37) rather than trust and discipleship.
They also which saw it told them by what means he that was possessed of the devils was healed.
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They also which saw it told them by what means he that was possessed of the devils was healed. Additional eyewitness testimony reinforces the miracle's credibility. "They also which saw it" (apēngeilan de autois hoi idontes, ἀπήγγειλαν δὲ αὐτοῖς οἱ ἰδόντες) identifies another group of witnesses beyond the swineherds—likely Jesus' disciples and others present at the exorcism. "Told them" (ἀπήγγειλαν) indicates formal testimony, official report. "By what means" (pōs, πῶς) shows they explained the process, methodology, sequence of events—not merely that healing occurred but how it happened.
"He that was possessed of the devils was healed" (esōthē ho daimonistheis, ἐσώθη ὁ δαιμονισθείς) uses the verb sōzō (σῴζω), meaning saved, healed, delivered—the same term used for eternal salvation. This physical deliverance from demons illustrates spiritual salvation from sin. The passive voice "was healed" emphasizes divine action—he didn't heal himself; Jesus healed him. The perfect passive participle "that was possessed" (ὁ δαιμονισθείς) indicates his previous condition: one who had been thoroughly demonized.
Luke's inclusion of this verse emphasizes the importance of testimony and evidence. The gospel rests on eyewitness accounts (Luke 1:1-4, Acts 1:3, 1 Corinthians 15:3-8, 2 Peter 1:16, 1 John 1:1-3). Multiple witnesses observing and reporting the same event establishes reliability. This miracle wasn't performed in secret but publicly, with numerous observers able to verify every detail. Such evidence should compel belief, yet verse 37 shows many still reject despite overwhelming proof.
"He that was possessed of the devils was healed" (esōthē ho daimonistheis, ἐσώθη ὁ δαιμονισθείς) uses the verb sōzō (σῴζω), meaning saved, healed, delivered—the same term used for eternal salvation. This physical deliverance from demons illustrates spiritual salvation from sin. The passive voice "was healed" emphasizes divine action—he didn't heal himself; Jesus healed him. The perfect passive participle "that was possessed" (ὁ δαιμονισθείς) indicates his previous condition: one who had been thoroughly demonized.
Luke's inclusion of this verse emphasizes the importance of testimony and evidence. The gospel rests on eyewitness accounts (Luke 1:1-4, Acts 1:3, 1 Corinthians 15:3-8, 2 Peter 1:16, 1 John 1:1-3). Multiple witnesses observing and reporting the same event establishes reliability. This miracle wasn't performed in secret but publicly, with numerous observers able to verify every detail. Such evidence should compel belief, yet verse 37 shows many still reject despite overwhelming proof.
Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again.
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Then the whole multitude of the country of the Gadarenes round about besought him to depart from them; for they were taken with great fear: and he went up into the ship, and returned back again. The community's response is tragic rejection. "Then the whole multitude of the country of the Gadarenes round about" (kai ērōtēsen auton hapan to plēthos tēs perichōrou tōn Gerasēnōn, καὶ ἠρώτησεν αὐτὸν ἅπαν τὸ πλῆθος τῆς περιχώρου τῶν Γερασηνῶν) indicates widespread, unified rejection—not merely pig owners but the entire region. "Besought him to depart" (ērōtēsen auton apelthein, ἠρώτησεν αὐτὸν ἀπελθεῖν) uses strong language—they urgently requested, begged Him to leave.
"For they were taken with great fear" (hoti phobō megalō synēichonto, ὅτι φόβῳ μεγάλῳ συνείχοντο) explains their rejection. The verb "were taken" (συνείχοντο) means seized, gripped, held fast—fear overpowered them. "Great fear" (φόβῳ μεγάλῳ) was intense terror. They feared Jesus' power more than they valued the demoniac's deliverance. Economic loss (2,000 swine) combined with supernatural fear drove them to reject the very One who could save them. They preferred their comfortable paganism over disturbing holiness.
"And he went up into the ship, and returned back again" (embas de eis ploion hypestrepsen, ἐμβὰς δὲ εἰς πλοῖον ὑπέστρεψεν)—Jesus honored their choice. He doesn't force Himself on the unwilling. Divine grace can be resisted; Christ's offer can be rejected. This sobering truth warns that miraculous evidence doesn't guarantee faith. Many witnessed undeniable proof of Jesus' authority yet chose economic security over spiritual salvation. Their rejection prefigures Israel's rejection of Messiah and humanity's ongoing rejection of Christ despite overwhelming evidence.
"For they were taken with great fear" (hoti phobō megalō synēichonto, ὅτι φόβῳ μεγάλῳ συνείχοντο) explains their rejection. The verb "were taken" (συνείχοντο) means seized, gripped, held fast—fear overpowered them. "Great fear" (φόβῳ μεγάλῳ) was intense terror. They feared Jesus' power more than they valued the demoniac's deliverance. Economic loss (2,000 swine) combined with supernatural fear drove them to reject the very One who could save them. They preferred their comfortable paganism over disturbing holiness.
"And he went up into the ship, and returned back again" (embas de eis ploion hypestrepsen, ἐμβὰς δὲ εἰς πλοῖον ὑπέστρεψεν)—Jesus honored their choice. He doesn't force Himself on the unwilling. Divine grace can be resisted; Christ's offer can be rejected. This sobering truth warns that miraculous evidence doesn't guarantee faith. Many witnessed undeniable proof of Jesus' authority yet chose economic security over spiritual salvation. Their rejection prefigures Israel's rejection of Messiah and humanity's ongoing rejection of Christ despite overwhelming evidence.
Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying,
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Now the man out of whom the devils were departed besought him that he might be with him: but Jesus sent him away, saying, The healed demoniac's response contrasts sharply with the crowd's rejection. "Now the man out of whom the devils were departed" (edēito de autou ho anēr aph' hou exelēlythei ta daimonia, ἐδεῖτο δὲ αὐτοῦ ὁ ἀνὴρ ἀφ' οὗ ἐξεληλύθει τὰ δαιμόνια) identifies him by his deliverance—his defining characteristic is now freedom from demons, not possession by them. "Besought him that he might be with him" (edēito autou einai syn autō, ἐδεῖτο αὐτοῦ εἶναι σὺν αὐτῷ) expresses intense desire for discipleship, to remain in Jesus' company permanently.
His request seems reasonable—why shouldn't the most dramatically delivered person become Jesus' follower? Yet "Jesus sent him away" (apelysen auton, ἀπέλυσεν αὐτὸν) redirects his calling. The verb apelysen (sent away, dismissed, released) indicates authoritative commission to different service. Not every delivered person is called to follow Jesus geographically; some are commissioned to testify where they are. The man wanted to be with Jesus; Jesus wanted him to be His witness in the Decapolis.
This passage teaches that deliverance creates obligation to testify. The man's dramatic transformation—from naked, violent, demon-possessed tomb-dweller to clothed, peaceful, sound-minded disciple—gave him unique credibility as a witness. His testimony among people who knew his previous condition would be more powerful than an unknown itinerant preacher's words. Jesus strategically deploys witnesses where they'll have maximum impact. Sometimes discipleship means staying home and testifying, not leaving everything to follow geographically.
His request seems reasonable—why shouldn't the most dramatically delivered person become Jesus' follower? Yet "Jesus sent him away" (apelysen auton, ἀπέλυσεν αὐτὸν) redirects his calling. The verb apelysen (sent away, dismissed, released) indicates authoritative commission to different service. Not every delivered person is called to follow Jesus geographically; some are commissioned to testify where they are. The man wanted to be with Jesus; Jesus wanted him to be His witness in the Decapolis.
This passage teaches that deliverance creates obligation to testify. The man's dramatic transformation—from naked, violent, demon-possessed tomb-dweller to clothed, peaceful, sound-minded disciple—gave him unique credibility as a witness. His testimony among people who knew his previous condition would be more powerful than an unknown itinerant preacher's words. Jesus strategically deploys witnesses where they'll have maximum impact. Sometimes discipleship means staying home and testifying, not leaving everything to follow geographically.
Return to thine own house, and shew how great things God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him.
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Jesus commands the healed demoniac: 'Return to thine own house, and shew how great things God hath done unto thee.' Typically Jesus commanded healed people not to publicize miracles (Mark 1:44, 5:43), but here He commands proclamation. The phrase 'how great things God hath done' emphasizes divine action—testimony focuses on God's work, not personal experience. 'Return to thine own house' sends him back to family and community as living witness. His obedience is recorded: 'he went his way, and published throughout the whole city how great things Jesus had done unto him.' His testimony prepared Decapolis for later gospel reception.
A Girl Restored to Life and a Woman Healed
And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.
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And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him. Luke's transitional phrase marks Jesus' return from Gentile territory (the Gerasenes, v. 26-39) to Jewish Galilee. The Greek verb apodechomai (ἀποδέχομαι, "gladly received") indicates enthusiastic welcome, warm acceptance, and eager anticipation. The imperfect tense ēsan prosdokōntes (ἦσαν προσδοκῶντες, "were waiting") conveys continuous expectation—the crowd had been persistently looking for Jesus' return.
This reception contrasts sharply with the Gerasenes who begged Jesus to depart after He cast Legion into swine (v. 37). Jewish Galilee welcomed Him; pagan Gentiles rejected Him. Yet this enthusiastic crowd's reception was mixed—many sought healing, miracles, and teaching, but few understood Jesus' true mission. Their gladness was genuine but often superficial, focused on temporal benefits rather than spiritual salvation.
The phrase "they were all waiting" emphasizes universal anticipation. Jesus had become the focal point of regional attention. This sets the stage for two intertwined miracles—Jairus' dying daughter and the hemorrhaging woman—both demonstrating faith that moves beyond crowd enthusiasm to desperate, personal trust in Christ's power over disease and death.
This reception contrasts sharply with the Gerasenes who begged Jesus to depart after He cast Legion into swine (v. 37). Jewish Galilee welcomed Him; pagan Gentiles rejected Him. Yet this enthusiastic crowd's reception was mixed—many sought healing, miracles, and teaching, but few understood Jesus' true mission. Their gladness was genuine but often superficial, focused on temporal benefits rather than spiritual salvation.
The phrase "they were all waiting" emphasizes universal anticipation. Jesus had become the focal point of regional attention. This sets the stage for two intertwined miracles—Jairus' dying daughter and the hemorrhaging woman—both demonstrating faith that moves beyond crowd enthusiasm to desperate, personal trust in Christ's power over disease and death.
And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house:
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And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus' feet, and besought him that he would come into his house. The name Jairus (Iairos, Ἰάϊρος) derives from Hebrew Ya'ir (יָאִיר), meaning "he will enlighten" or "he gives light"—profoundly ironic given that this man would encounter the Light of the World in his darkest hour. As archisunagōgos (ἀρχισυνάγωγος, "ruler of the synagogue"), Jairus held significant religious authority, overseeing worship services, maintaining the building, and selecting teachers—including deciding whether itinerant rabbis could address the congregation.
His act of falling at Jesus' feet (pesōn para tous podas Iēsou, πεσὼν παρὰ τοὺς πόδας Ἰησοῦ) demonstrates desperate humility. For a synagogue ruler to publicly prostrate before Jesus—whose orthodoxy many religious leaders questioned—required setting aside pride, reputation, and position. The verb parekalei (παρεκάλει, "besought") uses imperfect tense, indicating persistent, urgent pleading. Jairus wasn't making a casual request but desperately begging Jesus to come.
His invitation "that he would come into his house" (eiselthein eis ton oikon autou, εἰσελθεῖν εἰς τὸν οἶκον αὐτοῦ) carries profound significance. Inviting Jesus home meant public association with a controversial figure, potentially jeopardizing Jairus' position. Yet paternal love overcame all other considerations. Desperate need drives us to Jesus regardless of cost—a pattern seen throughout the Gospels where crisis births authentic faith.
His act of falling at Jesus' feet (pesōn para tous podas Iēsou, πεσὼν παρὰ τοὺς πόδας Ἰησοῦ) demonstrates desperate humility. For a synagogue ruler to publicly prostrate before Jesus—whose orthodoxy many religious leaders questioned—required setting aside pride, reputation, and position. The verb parekalei (παρεκάλει, "besought") uses imperfect tense, indicating persistent, urgent pleading. Jairus wasn't making a casual request but desperately begging Jesus to come.
His invitation "that he would come into his house" (eiselthein eis ton oikon autou, εἰσελθεῖν εἰς τὸν οἶκον αὐτοῦ) carries profound significance. Inviting Jesus home meant public association with a controversial figure, potentially jeopardizing Jairus' position. Yet paternal love overcame all other considerations. Desperate need drives us to Jesus regardless of cost—a pattern seen throughout the Gospels where crisis births authentic faith.
For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him.
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For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him. The phrase "one only daughter" (thygatēr monogenēs, θυγάτηρ μονογενής) uses the same term monogenēs applied to Jesus as God's "only begotten" Son (John 3:16). This beloved, precious, irreplaceable child—approximately twelve years old (hōs etōn dōdeka, ὡς ἐτῶν δώδεκα)—was dying. The imperfect verb apethnēsken (ἀπέθνῃσκεν, "was dying") indicates she was in the process of death, at death's threshold, moments from final breath.
The detail "twelve years" creates a deliberate parallel with the hemorrhaging woman (v. 43) who suffered twelve years with her affliction. As Jairus' daughter entered womanhood, the unnamed woman endured social death through ritual uncleanness. Both cases demonstrate Jesus' power over chronic suffering and acute crisis, over slow death and imminent death. The number twelve may also evoke Israel's twelve tribes, suggesting Jesus comes to heal God's covenant people.
"But as he went the people thronged him" (en de tō hupagein auton sunepnigon auton hoi ochloi, ἐν δὲ τῷ ὑπάγειν αὐτὸν συνέπνιγον αὐτὸν οἱ ὄχλοι) introduces tension. The verb sunepnigon (συνέπνιγον, "thronged/pressed/choked") appears in the parable of the sower (v. 14) where thorns "choke" growing seed. The pressing crowd creates urgency—every moment delayed brings Jairus' daughter closer to death. Yet Jesus will pause for the hemorrhaging woman, testing Jairus' faith and revealing that no interruption, no delay, exceeds Christ's sovereign control.
The detail "twelve years" creates a deliberate parallel with the hemorrhaging woman (v. 43) who suffered twelve years with her affliction. As Jairus' daughter entered womanhood, the unnamed woman endured social death through ritual uncleanness. Both cases demonstrate Jesus' power over chronic suffering and acute crisis, over slow death and imminent death. The number twelve may also evoke Israel's twelve tribes, suggesting Jesus comes to heal God's covenant people.
"But as he went the people thronged him" (en de tō hupagein auton sunepnigon auton hoi ochloi, ἐν δὲ τῷ ὑπάγειν αὐτὸν συνέπνιγον αὐτὸν οἱ ὄχλοι) introduces tension. The verb sunepnigon (συνέπνιγον, "thronged/pressed/choked") appears in the parable of the sower (v. 14) where thorns "choke" growing seed. The pressing crowd creates urgency—every moment delayed brings Jairus' daughter closer to death. Yet Jesus will pause for the hemorrhaging woman, testing Jairus' faith and revealing that no interruption, no delay, exceeds Christ's sovereign control.
And a woman having an issue of blood twelve years , which had spent all her living upon physicians, neither could be healed of any,
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And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any. The phrase "issue of blood" (en husei haimatos, ἐν ῥύσει αἵματος) describes chronic hemorrhaging, likely continuous uterine bleeding. The condition persisted "twelve years"—the exact lifespan of Jairus' dying daughter, creating deliberate narrative symmetry. While Jairus' daughter enjoyed twelve years of life and blessing, this woman endured twelve years of suffering, isolation, and ritual uncleanness.
Under Levitical law (Leviticus 15:25-30), chronic bleeding rendered her ceremonially unclean, unable to touch others, enter synagogue worship, or marry. Everything and everyone she touched became unclean. She lived in social death—isolated, stigmatized, avoided. She had "spent all her living upon physicians" (prosanaloūsa holon ton bion eis iatrous, προσαναλώσασα ὅλον τὸν βίον εἰς ἰατρούς)—exhausting financial resources on medical treatment that failed. Mark 5:26 adds that she "suffered many things" from physicians, suggesting their treatments worsened her condition.
The phrase "neither could be healed of any" (ouk ischysen ap' oudenos therapeuthēnai, οὐκ ἴσχυσεν ἀπ᾽ οὐδενὸς θεραπευθῆναι) emphasizes utter medical futility. No physician, no treatment, no expenditure helped. Her condition was humanly incurable, medically hopeless, completely beyond natural remedy. This hopelessness sets up Christ's supernatural intervention—where human effort utterly fails, divine power perfectly heals. Her desperate faith would reach for Jesus as the final, only hope.
Under Levitical law (Leviticus 15:25-30), chronic bleeding rendered her ceremonially unclean, unable to touch others, enter synagogue worship, or marry. Everything and everyone she touched became unclean. She lived in social death—isolated, stigmatized, avoided. She had "spent all her living upon physicians" (prosanaloūsa holon ton bion eis iatrous, προσαναλώσασα ὅλον τὸν βίον εἰς ἰατρούς)—exhausting financial resources on medical treatment that failed. Mark 5:26 adds that she "suffered many things" from physicians, suggesting their treatments worsened her condition.
The phrase "neither could be healed of any" (ouk ischysen ap' oudenos therapeuthēnai, οὐκ ἴσχυσεν ἀπ᾽ οὐδενὸς θεραπευθῆναι) emphasizes utter medical futility. No physician, no treatment, no expenditure helped. Her condition was humanly incurable, medically hopeless, completely beyond natural remedy. This hopelessness sets up Christ's supernatural intervention—where human effort utterly fails, divine power perfectly heals. Her desperate faith would reach for Jesus as the final, only hope.
Came behind him, and touched the border of his garment: and immediately her issue of blood stanched.
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Came behind him, and touched the border of his garment: and immediately her issue of blood stanched. The woman's approach "behind him" (opisthe, ὄπισθε) reveals her attempt at secrecy—avoiding public attention due to shame over her unclean condition. The phrase "touched the border of his garment" (hēpsato tou kraspedou tou himatiou autou, ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ) specifies she touched the kraspedon (κράσπεδον)—the tassels or fringes that faithful Jews wore on garment corners in obedience to Numbers 15:38-39 and Deuteronomy 22:12. These tassels reminded wearers to keep God's commandments.
Her faith focused on even the least contact with Jesus—not His hand, not His body, but merely the fringe of His clothing. Yet she believed this minimal touch would suffice for healing. This demonstrates extraordinary faith—confidence that Jesus' power so permeated His being that contact with His garment edges would release healing. The adverb "immediately" (parachrēma, παραχρῆμα) indicates instantaneous effect. The verb "stanched" (estē, ἔστη, from histēmi, "to stand, stop") means the hemorrhage ceased, stopped flowing, completely ended.
The contrast between her secret touch and immediate healing creates dramatic tension. She hoped to receive blessing anonymously and slip away unnoticed. But Jesus will not allow her healing to remain secret (vv. 45-48)—He will publicly affirm her faith, restore her dignity, and grant peace. This pattern recurs throughout Scripture: God meets secret faith with public honor, rewards hidden devotion with open blessing.
Her faith focused on even the least contact with Jesus—not His hand, not His body, but merely the fringe of His clothing. Yet she believed this minimal touch would suffice for healing. This demonstrates extraordinary faith—confidence that Jesus' power so permeated His being that contact with His garment edges would release healing. The adverb "immediately" (parachrēma, παραχρῆμα) indicates instantaneous effect. The verb "stanched" (estē, ἔστη, from histēmi, "to stand, stop") means the hemorrhage ceased, stopped flowing, completely ended.
The contrast between her secret touch and immediate healing creates dramatic tension. She hoped to receive blessing anonymously and slip away unnoticed. But Jesus will not allow her healing to remain secret (vv. 45-48)—He will publicly affirm her faith, restore her dignity, and grant peace. This pattern recurs throughout Scripture: God meets secret faith with public honor, rewards hidden devotion with open blessing.
And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me?
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And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me? Jesus' question "Who touched me?" (Tis ho hapsamenos mou, Τίς ὁ ἁψάμενός μου) seems absurd given the pressing crowd. His disciples recognized this—"when all denied" (arnoumenōn de pantōn, ἀρνουμένων δὲ πάντων) indicates the crowd collectively protested that identifying one touch among many was impossible. Peter's response represents the disciples' pragmatic incredulity.
Peter addressed Jesus as "Master" (Epistata, Ἐπιστάτα), Luke's characteristic term emphasizing Jesus' teaching authority and leadership. His question "the multitude throng thee and press thee, and sayest thou, Who touched me?" (hoi ochloi sunechousin se kai apothlibousin, kai legeis, Tis ho hapsamenos mou?, οἱ ὄχλοι συνέχουσίν σε καὶ ἀποθλίβουσιν, καὶ λέγεις, Τίς ὁ ἁψάμενός μου;) expresses bewilderment. The verbs sunechō (συνέχω, "hem in, constrain") and apothlibō (ἀποθλίβω, "press against, crowd") convey the crush of bodies surrounding Jesus.
Yet Jesus distinguished between casual physical contact and faith-filled touch. Hundreds touched Him physically as the crowd pressed, but one person touched Him spiritually—reaching out in desperate faith, believing His power could heal. This distinction remains crucial: religious activity, church attendance, and proximity to Christian community differ fundamentally from personal faith that grasps Christ for salvation. Jesus perceives the difference between mere contact and genuine trust.
Peter addressed Jesus as "Master" (Epistata, Ἐπιστάτα), Luke's characteristic term emphasizing Jesus' teaching authority and leadership. His question "the multitude throng thee and press thee, and sayest thou, Who touched me?" (hoi ochloi sunechousin se kai apothlibousin, kai legeis, Tis ho hapsamenos mou?, οἱ ὄχλοι συνέχουσίν σε καὶ ἀποθλίβουσιν, καὶ λέγεις, Τίς ὁ ἁψάμενός μου;) expresses bewilderment. The verbs sunechō (συνέχω, "hem in, constrain") and apothlibō (ἀποθλίβω, "press against, crowd") convey the crush of bodies surrounding Jesus.
Yet Jesus distinguished between casual physical contact and faith-filled touch. Hundreds touched Him physically as the crowd pressed, but one person touched Him spiritually—reaching out in desperate faith, believing His power could heal. This distinction remains crucial: religious activity, church attendance, and proximity to Christian community differ fundamentally from personal faith that grasps Christ for salvation. Jesus perceives the difference between mere contact and genuine trust.
And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me.
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And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me. Jesus' insistence "Somebody hath touched me" (Hēpsato mou tis, Ἥψατό μού τις) distinguishes this touch from all others. The pronoun tis (τις, "somebody, someone") indicates a specific individual among the multitude. Jesus knew exactly who touched Him but asked publicly to draw the woman forward, affirm her faith, and grant her peace and restored dignity.
The phrase "I perceive that virtue is gone out of me" (egō gar egnōn dunamin exelēluythuian ap' emou, ἐγὼ γὰρ ἔγνων δύναμιν ἐξεληλυθυῖαν ἀπ᾽ ἐμοῦ) reveals Jesus' awareness of healing power flowing from Him. The word dynamis (δύναμις, "virtue, power, ability, strength") describes divine energy, miraculous force, supernatural capability. The perfect tense verb exelēluythuian (ἐξεληλυθυῖαν, "has gone out") indicates completed action with ongoing results—power had flowed and accomplished its purpose.
This statement raises profound theological questions about Christ's incarnation and divine-human nature. Did healing cost Jesus something? Was His power diminished? Reformed theology affirms that Jesus' divine nature (infinite, omnipotent, unlimited) remained unchanged, but His human experience involved genuine engagement with human limitation and suffering. The passage reveals Jesus' voluntary submission to human experience while retaining divine attributes—He chose to notice power's release, creating opportunity to honor the woman's faith publicly.
The phrase "I perceive that virtue is gone out of me" (egō gar egnōn dunamin exelēluythuian ap' emou, ἐγὼ γὰρ ἔγνων δύναμιν ἐξεληλυθυῖαν ἀπ᾽ ἐμοῦ) reveals Jesus' awareness of healing power flowing from Him. The word dynamis (δύναμις, "virtue, power, ability, strength") describes divine energy, miraculous force, supernatural capability. The perfect tense verb exelēluythuian (ἐξεληλυθυῖαν, "has gone out") indicates completed action with ongoing results—power had flowed and accomplished its purpose.
This statement raises profound theological questions about Christ's incarnation and divine-human nature. Did healing cost Jesus something? Was His power diminished? Reformed theology affirms that Jesus' divine nature (infinite, omnipotent, unlimited) remained unchanged, but His human experience involved genuine engagement with human limitation and suffering. The passage reveals Jesus' voluntary submission to human experience while retaining divine attributes—He chose to notice power's release, creating opportunity to honor the woman's faith publicly.
And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately.
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And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately. The phrase "when the woman saw that she was not hid" (idousa de hē gynē hoti ouk elathen, ἰδοῦσα δὲ ἡ γυνὴ ὅτι οὐκ ἔλαθεν) reveals her failed hope for anonymous healing. The verb lanthanō (λανθάνω, "to escape notice, be hidden") indicates she realized concealment was impossible. Her response—"came trembling" (tremousa ēlthen, τρέμουσα ἦλθεν)—manifests fear, possibly from violating purity laws by touching Jesus in her unclean state, or from being exposed before the crowd.
"Falling down before him" (prosepesousa autō, προσπεσοῦσα αὐτῷ) demonstrates worship, reverence, and submission. The same posture Jairus took (v. 41), it expresses recognition of Jesus' authority and her desperate need. She "declared unto him before all the people" (apēngeilen enōpion pantos tou laou, ἀπήγγειλεν ἐνώπιον παντὸς τοῦ λαοῦ) her entire story—"for what cause she had touched him" (her chronic condition, her desperate faith) and "how she was healed immediately" (hōs iathē parachrēma, ὡς ἰάθη παραχρῆμα)—the instantaneous, complete cure.
Her public testimony accomplished what Jesus intended: removed her shame, validated her faith, restored her covenant standing, and demonstrated God's compassion for marginalized people. What she feared—exposure—became her liberation. Jesus transformed her secret shame into public honor, her hidden suffering into declared healing, her isolation into community restoration. This pattern characterizes gospel transformation: what we hide in shame, Christ redeems through public declaration of His grace.
"Falling down before him" (prosepesousa autō, προσπεσοῦσα αὐτῷ) demonstrates worship, reverence, and submission. The same posture Jairus took (v. 41), it expresses recognition of Jesus' authority and her desperate need. She "declared unto him before all the people" (apēngeilen enōpion pantos tou laou, ἀπήγγειλεν ἐνώπιον παντὸς τοῦ λαοῦ) her entire story—"for what cause she had touched him" (her chronic condition, her desperate faith) and "how she was healed immediately" (hōs iathē parachrēma, ὡς ἰάθη παραχρῆμα)—the instantaneous, complete cure.
Her public testimony accomplished what Jesus intended: removed her shame, validated her faith, restored her covenant standing, and demonstrated God's compassion for marginalized people. What she feared—exposure—became her liberation. Jesus transformed her secret shame into public honor, her hidden suffering into declared healing, her isolation into community restoration. This pattern characterizes gospel transformation: what we hide in shame, Christ redeems through public declaration of His grace.
And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.
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Jesus tells the healed woman: 'Daughter, be of good comfort: thy faith hath made thee whole; go in peace.' The address 'daughter' (Greek 'thygatēr,' θυγάτηρ) expresses tender affection—Jesus doesn't shame her for touching Him but welcomes her into family relationship. 'Thy faith hath made thee whole' (Greek 'hē pistis sou sesōken se,' ἡ πίστις σου σέσωκέν σε) credits faith as the means of healing. She was healed physically before Jesus spoke (v. 44), but Jesus publicly affirms her faith, gives her peace, and removes the stigma of her disease. Faith touches Jesus and receives healing.
While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the Master.
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While he yet spake, there cometh one from the ruler of the synagogue's house, saying to him, Thy daughter is dead; trouble not the Master. The phrase "While he yet spake" (eti autou lalountos, ἔτι αὐτοῦ λαλοῦντος) marks the devastating timing—during Jesus' conversation with the hemorrhaging woman, Jairus' worst fear materialized. The delay Jairus patiently endured while Jesus ministered to another resulted in his daughter's death. From human perspective, Jesus' pause cost a life. The verb "cometh" (erchetai, ἔρχεται, present tense) creates dramatic immediacy—as Jesus speaks, the messenger arrives.
The message "Thy daughter is dead" (Tethnēken hē thygatēr sou, Τέθνηκεν ἡ θυγάτηρ σου) employs the perfect tense tethnēken (τέθνηκεν, "has died and remains dead"), indicating death as accomplished, irreversible fact. The messenger's counsel "trouble not the Master" (mēketi skylle ton didaskalon, μηκέτι σκύλλε τὸν διδάσκαλον) reflects conventional wisdom—death ends all hope; further imposing on Jesus is pointless. The verb skyllō (σκύλλω, "trouble, annoy, bother") suggests the messenger saw continuing the request as inappropriate, perhaps presumptuous.
This verse presents the ultimate test of faith. Jairus came believing Jesus could heal his dying daughter. But death changed everything—or did it? The messenger's resignation to death's finality reflects natural human limitation. But Jesus' response (v. 50) will challenge this resignation, demanding faith that trusts Christ's power beyond death itself. The darkest moment becomes the stage for the greatest display of divine power—resurrection demonstrating Jesus' authority over death, the ultimate enemy.
The message "Thy daughter is dead" (Tethnēken hē thygatēr sou, Τέθνηκεν ἡ θυγάτηρ σου) employs the perfect tense tethnēken (τέθνηκεν, "has died and remains dead"), indicating death as accomplished, irreversible fact. The messenger's counsel "trouble not the Master" (mēketi skylle ton didaskalon, μηκέτι σκύλλε τὸν διδάσκαλον) reflects conventional wisdom—death ends all hope; further imposing on Jesus is pointless. The verb skyllō (σκύλλω, "trouble, annoy, bother") suggests the messenger saw continuing the request as inappropriate, perhaps presumptuous.
This verse presents the ultimate test of faith. Jairus came believing Jesus could heal his dying daughter. But death changed everything—or did it? The messenger's resignation to death's finality reflects natural human limitation. But Jesus' response (v. 50) will challenge this resignation, demanding faith that trusts Christ's power beyond death itself. The darkest moment becomes the stage for the greatest display of divine power—resurrection demonstrating Jesus' authority over death, the ultimate enemy.
But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole.
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Jesus encourages Jairus: 'Fear not: believe only, and she shall be made whole.' This command came after news arrived that Jairus' daughter had died (v. 49). The dual imperative—'fear not' and 'believe only'—addresses natural fear with supernatural faith. The Greek 'monon pisteue' (μόνον πίστευε, only believe) demands exclusive trust in Jesus despite impossible circumstances. The promise 'she shall be made whole' (Greek 'sōthēsetai,' σωθήσεται, will be saved/made whole) assures resurrection. Faith and fear cannot coexist—Jesus calls for faith that conquers fear even when facing death.
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.
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And when he came into the house, he suffered no man to go in, save Peter, and James, and John (ἐλθὼν δὲ εἰς τὴν οἰκίαν οὐκ ἀφῆκεν εἰσελθεῖν τινα σὺν αὐτῷ εἰ μὴ Πέτρον καὶ Ἰωάννην καὶ Ἰάκωβον)—Jesus deliberately limits the witnesses to his 'inner circle,' the same three who will witness the Transfiguration (9:28) and Gethsemane agony (Mark 14:33). The verb aphiēmi (suffered, permitted) indicates Jesus's sovereign control over who observes this miracle.
This selective disclosure reveals Jesus's pedagogical wisdom—some revelations of divine power require spiritual maturity to properly interpret. And the father and the mother of the maiden—Luke's medical precision (he includes details about Jairus and his wife) reflects his attention to human dimensions of the narrative. The parents' inclusion ensures credible testimony to their daughter's actual death and subsequent resurrection.
This selective disclosure reveals Jesus's pedagogical wisdom—some revelations of divine power require spiritual maturity to properly interpret. And the father and the mother of the maiden—Luke's medical precision (he includes details about Jairus and his wife) reflects his attention to human dimensions of the narrative. The parents' inclusion ensures credible testimony to their daughter's actual death and subsequent resurrection.
And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.
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And all wept, and bewailed her (ἔκλαιον δὲ πάντες καὶ ἐκόπτοντο αὐτήν)—the imperfect tense indicates ongoing weeping and loud lamentation. The verb koptō (bewailed) literally means 'to beat' (the breast in mourning), describing the demonstrative grief displays common in ancient Near Eastern death rituals. But he said, Weep not; she is not dead, but sleepeth (μὴ κλαίετε· οὐ γὰρ ἀπέθανεν ἀλλὰ καθεύδει)—Jesus's present imperative klaiete commands them to stop their weeping immediately.
The statement she is not dead, but sleepeth doesn't deny biological death (Luke explicitly states in v.55 that 'her spirit came again') but reframes death from the perspective of Jesus's resurrection power. For Christ, death is temporary sleep because he possesses authority to awaken the dead. This anticipates his declaration at Lazarus's tomb: 'Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep' (John 11:11). Paul later uses this same sleep metaphor for believers who have died (1 Thessalonians 4:13-14).
The statement she is not dead, but sleepeth doesn't deny biological death (Luke explicitly states in v.55 that 'her spirit came again') but reframes death from the perspective of Jesus's resurrection power. For Christ, death is temporary sleep because he possesses authority to awaken the dead. This anticipates his declaration at Lazarus's tomb: 'Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep' (John 11:11). Paul later uses this same sleep metaphor for believers who have died (1 Thessalonians 4:13-14).
And they laughed him to scorn, knowing that she was dead.
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And they laughed him to scorn, knowing that she was dead (καὶ κατεγέλων αὐτοῦ, εἰδότες ὅτι ἀπέθανεν)—the compound verb katagelao indicates contemptuous ridicule, not polite disagreement. The participle eidotes (knowing) emphasizes their certainty—these mourners had verified the death and now mocked Jesus's statement as delusional or blasphemous. This scorn parallels the ridicule Jesus will face at the cross ('He saved others; himself he cannot save,' Matthew 27:42).
The mourners' certainty about death's finality represents human wisdom confronting divine power. Their laughter reveals the natural mind's inability to comprehend resurrection—'the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him' (1 Corinthians 2:14). Yet their mockery inadvertently confirms the miracle's authenticity: skeptical witnesses testify that death was genuine, making the subsequent resurrection irrefutable.
The mourners' certainty about death's finality represents human wisdom confronting divine power. Their laughter reveals the natural mind's inability to comprehend resurrection—'the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him' (1 Corinthians 2:14). Yet their mockery inadvertently confirms the miracle's authenticity: skeptical witnesses testify that death was genuine, making the subsequent resurrection irrefutable.
And he put them all out, and took her by the hand, and called, saying, Maid, arise.
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And he put them all out (αὐτὸς δὲ ἐκβαλὼν ἔξω πάντας)—the forceful verb ekballō (cast out, expel) indicates Jesus physically removed the scoffers. Unbelief disqualifies people from witnessing divine power; mockery forfeits the privilege of observing miracles. This expulsion anticipates Jesus's teaching that 'the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof' (Matthew 21:43).
And took her by the hand, and called, saying, Maid, arise (κρατήσας τῆς χειρὸς αὐτῆς ἐφώνησεν λέγων· Ἡ παῖς, ἔγειρε)—Jesus's physical touch (the verb krateō means 'to grasp firmly') would render him ceremonially unclean under Levitical law (Numbers 19:11-22), yet divine authority transcends ritual purity regulations. The word pais (maid, child) is tender, and egeirō (arise) is the same verb used of Jesus's own resurrection—he commands death to release its victim as one having authority over the grave itself.
And took her by the hand, and called, saying, Maid, arise (κρατήσας τῆς χειρὸς αὐτῆς ἐφώνησεν λέγων· Ἡ παῖς, ἔγειρε)—Jesus's physical touch (the verb krateō means 'to grasp firmly') would render him ceremonially unclean under Levitical law (Numbers 19:11-22), yet divine authority transcends ritual purity regulations. The word pais (maid, child) is tender, and egeirō (arise) is the same verb used of Jesus's own resurrection—he commands death to release its victim as one having authority over the grave itself.
And her spirit came again, and she arose straightway: and he commanded to give her meat.
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And her spirit came again (καὶ ἐπέστρεψεν τὸ πνεῦμα αὐτῆς)—Luke's medical vocabulary is precise: the verb epistrephō (returned, came back) confirms that her pneuma (spirit) had departed, validating her actual death. This verse refutes natural explanations (coma, catalepsy) and affirms bodily resurrection—spirit reunited with body. Luke's anthropology distinguishes spirit from body, anticipating Christian teaching about intermediate state and bodily resurrection.
And she arose straightway (καὶ ἀνέστη παραχρῆμα)—the adverb parachrēma emphasizes the instantaneous nature of the miracle. No gradual recovery, no convalescence—immediate restoration of life and vitality. And he commanded to give her meat (καὶ διέταξεν αὐτῇ δοθῆναι φαγεῖν)—Jesus's practical concern that she be fed demonstrates the physicality of resurrection (not a ghost or vision) and his pastoral care for human needs. This detail anticipates the post-resurrection Jesus eating fish with his disciples to prove his bodily resurrection (Luke 24:41-43).
And she arose straightway (καὶ ἀνέστη παραχρῆμα)—the adverb parachrēma emphasizes the instantaneous nature of the miracle. No gradual recovery, no convalescence—immediate restoration of life and vitality. And he commanded to give her meat (καὶ διέταξεν αὐτῇ δοθῆναι φαγεῖν)—Jesus's practical concern that she be fed demonstrates the physicality of resurrection (not a ghost or vision) and his pastoral care for human needs. This detail anticipates the post-resurrection Jesus eating fish with his disciples to prove his bodily resurrection (Luke 24:41-43).
And her parents were astonished: but he charged them that they should tell no man what was done.
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And her parents were astonished (καὶ ἐξέστησαν οἱ γονεῖς αὐτῆς)—the verb existēmi (astonished, amazed) literally means 'to stand outside oneself,' indicating overwhelming shock. Even Jairus, who demonstrated faith by seeking Jesus (v.41), is stunned by the actualization of resurrection. Faith believes for the miracle, but witnessing it exceeds comprehension.
But he charged them that they should tell no man what was done (ὁ δὲ παρήγγειλεν αὐτοῖς μηδενὶ εἰπεῖν τὸ γεγονός)—Jesus's command to silence (parangellō, to command strictly) seems paradoxical given the publicity of the miracle. This 'messianic secret' motif in Luke reflects Jesus's strategic management of his reputation—premature political messianism could derail his mission. He came to die as the suffering servant before being revealed as conquering king. The resurrection miracle must not trigger popular revolt or forced coronation before Jerusalem and the cross. Yet the command proves impossible to fully obey—the girl's resurrection would be evident to all who knew of her death.
But he charged them that they should tell no man what was done (ὁ δὲ παρήγγειλεν αὐτοῖς μηδενὶ εἰπεῖν τὸ γεγονός)—Jesus's command to silence (parangellō, to command strictly) seems paradoxical given the publicity of the miracle. This 'messianic secret' motif in Luke reflects Jesus's strategic management of his reputation—premature political messianism could derail his mission. He came to die as the suffering servant before being revealed as conquering king. The resurrection miracle must not trigger popular revolt or forced coronation before Jerusalem and the cross. Yet the command proves impossible to fully obey—the girl's resurrection would be evident to all who knew of her death.