Expositor's Bible Commentary Commentary Luke 8
Expositor's Bible Commentary Commentary
Luke 8
Expositor's Bible Commentary Commentary
Luke 8
"And it came to pass soon afterwards, that he went about through cities and villages, preaching and bringing the good tidings of the kingdom of God, and with him the twelve," — Luke 8:1 (ASV)
The opening verses provide a summary of yet another preaching tour (cf. 4:44). Luke states Jesus’ mission both in that passage and here as announcing the “good news of the kingdom of God.” Luke is careful to mention “the Twelve” here, as they will serve as witnesses and authorities in the days following Jesus’ ascension.
What is new is the mention of several women who not only accompany Jesus but share in his support. Jesus’ relationship with them is morally pure. Some of these women had a great debt of love to Jesus, such as Mary Magdalene, who was an object of the grace and power of God in being released from seven demons. “Joanna the wife of Chuza” is otherwise unknown, but she was probably present at the Crucifixion (cf. 23:49, 55; 24:10), showing her faithfulness. She is the first person connected with the Herodian household to be mentioned in this gospel. These women were industrious and helped in the support not only of Jesus but of the Twelve (v.3).
"and certain women who had been healed of evil spirits and infirmities: Mary that was called Magdalene, from whom seven demons had gone out," — Luke 8:2 (ASV)
The opening verses provide a summary of yet another preaching tour (cf. 4:44). Luke states Jesus’ mission both in that passage and here as announcing the “good news of the kingdom of God.” Luke is careful to mention “the Twelve” here, as they will serve as witnesses and authorities in the days following Jesus’ ascension.
What is new is the mention of several women who not only accompany Jesus but share in his support. Jesus’ relationship with them is morally pure. Some of these women had a great debt of love to Jesus, such as Mary Magdalene, who was an object of the grace and power of God in being released from seven demons. “Joanna the wife of Chuza” is otherwise unknown, but she was probably present at the Crucifixion (cf. 23:49, 55; 24:10), showing her faithfulness. She is the first person connected with the Herodian household to be mentioned in this gospel. These women were industrious and helped in the support not only of Jesus but of the Twelve (v.3).
"and Joanna the wife of Chuzas Herod`s steward, and Susanna, and many others, who ministered unto them of their substance." — Luke 8:3 (ASV)
The opening verses provide a summary of yet another preaching tour (cf. 4:44). Luke states Jesus’ mission both in that passage and here as announcing the “good news of the kingdom of God.” Luke is careful to mention “the Twelve” here, as they will serve as witnesses and authorities in the days following Jesus’ ascension.
What is new is the mention of several women who not only accompany Jesus but share in his support. Jesus’ relationship with them is morally pure. Some of these women had a great debt of love to Jesus, such as Mary Magdalene, who was an object of the grace and power of God in being released from seven demons. “Joanna the wife of Chuza” is otherwise unknown, but she was probably present at the Crucifixion (cf. 23:49, 55; 24:10), showing her faithfulness. She is the first person connected with the Herodian household to be mentioned in this gospel. These women were industrious and helped in the support not only of Jesus but of the Twelve (v.3).
"And when a great multitude came together, and they of every city resorted unto him, he spake by a parable:" — Luke 8:4 (ASV)
Teaching by using parables was common among the rabbis of Jesus’ day (see comment on Mk 4:1–34). The sequence in vv.4–15 is (1) the parable of the sower, (2) Jesus’ reason for using parables, and (3) the interpretation of the parable of the sower. Each part deals with the mixed response Jesus was receiving from his audiences. Jesus explains the present parable and his reasons for using the parabolic form—both to warn those who neglect the word they hear and to encourage his disciples when that word is not fully accepted.
Luke begins with an observation on the size of the crowds and adds a comment about those who were coming to Jesus from “town after town.” The effect is to help the reader visualize a large mixed group of people who represent the various types of “soil” in the parable.
"The sower went forth to sow his seed: and as he sowed, some fell by the way side; and it was trodden under foot, and the birds of the heaven devoured it." — Luke 8:5 (ASV)
This particular parable reflects a situation well known to the audience, and its details would have immediately been grasped by the hearers. The very fact that circumstances so familiar needed still further comment before the spiritual meaning was clear underlines the paradox presented in v.10—namely, that those who see and hear do not understand.
The focal point of the parable has been variously interpreted. In none of the Gospels is the sower the center of attention. Nor is particular stress laid on the seed, though it does represent the word of God (v.11); and the whole act of sowing the seed is proclaiming the Gospel of the kingdom.
What does catch attention is the variety of soils. The sower himself is not immediately concerned about the kind of soil. Since plowing followed sowing in Jesus’ culture, the trampled ground where people crossed the field might later be plowed under with seed; so it is not excluded from the sowing. The same could be true of young thorn bushes (v.7). Furthermore, the rocky subsoil (v.6) might not be visible at the time of sowing. The low yield from the poor soil is overshadowed by the very large yield from the good soil (v.8)—an encouragement for Jesus’ disciples to realize that the ultimate greatness of the kingdom will make all their efforts worthwhile.
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