Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

8:1 On the good news of the kingdom of God, see Introduction: Key Themes.

8:2 Mary was called Magdalene because she was from Magdala (a city on the western shore of Galilee, identified with modern Migdal). Later writers in church history connected Mary Magdalene to the sinful woman of 7:37, calling her a former prostitute. There is no evidence for this in the biblical text or in early church history. This mistaken identification arose from erroneously combining the two separate accounts found in John 12:1-8 and Luke 7:36-50 with this passage in Luke 8. On the other hand, heterodox Gnostic writers from the late-second century and afterward promoted their own interpretation of Mary (along with other minor NT figures such as Thomas, Philip, and Judas), considering her a special possessor of secret knowledge from the Savior. Contrary to various popular media accounts, no ancient source (whether orthodox or heterodox) says that Mary was married to Jesus, let alone had a son with him. In fact, there is no source anywhere that says that Jesus was married to anyone. The NT simply informs readers that Jesus healed her of demonic possession, and that she gratefully followed him to the foot of the cross and the empty tomb (Matt. 27:56, 61; 28:1; Mark 15:40, 47; 16:1; Luke 24:10). Seven demons reveals the greatness of her healing (cf. 11:26).

8:3 Both the mention of Joanna, wife of Herod's household manager, and the report that these women provided for them out of their means indicate that although Jesus' ministry was directed primarily to the "poor" (4:18), some of the wealthy and powerful supported and welcomed it. The phrase many others and the relative pronoun who are both feminine in Greek, referring to women who supported Jesus and his disciples.

8:10 To you it has been given to know. For the disciples' unique access to Jesus' teachings, cf. 10:21-22; 12:32; 22:29. secrets. See also note on Matt. 13:10-11. So that indicates the purpose of Jesus' teaching in parables (cf. notes on Matt. 13:12-13; Mark 4:12).

8:11 the parable is this. See note on Mark 4:14-20.

8:12 The seeds along the path (through the field) represent one group of hearers. So that they may not believe and be saved assumes that faith is the means of salvation.

8:13 The second group of hearers receive the word with joy and believe. A few interpreters think this is saving faith because these people "believe," and though they "fall away" (from fellowship?), this is not an ultimate rejection of Christ. But it is more likely that this is temporary, merely intellectual "faith" (cf. James 2:17) that is not saving faith, for these plants have no root (see Mark 4:17), they bear no fruit, and they do not persevere but last only for a while (on perseverance, see notes on John 6:40; Rom. 8:29; 8:30; 2 Tim. 2:11-13; Jude 21).

8:14 The third kind of soil, containing thorns, describes those who initially embrace the message (start on their way) but do not persevere to maturity and so fail to produce mature fruit because of the cares (cf. 12:22-34; 21:34), riches (6:24; 12:15; 16:1-13), and pleasures of life.

8:15 The fourth group hears with an honest and good heart. They hold it fast and bear ("much," cf. v. 8) fruit. With patience can also be translated "with perseverance" (cf. 21:19; Acts 14:22), showing that fruit-bearing in God's kingdom often requires much work before significant results are seen.