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Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents
8:22-56 Jesus, Lord of Nature, Demons, Disease, and Death. In the following accounts Luke helps his readers answer the question "Who then is this?" (v. 25; cf. note on 7:1-50). The sequence of this section shows the extent of Jesus' authority--over nature, demons, disease, and even death.
8:22-25 Jesus Calms a Storm. windstorm. See notes on Matt. 8:23-24; Mark 4:37. On the similarities to Jonah 1:4-5, see note on Mark 4:38. Although rebuked for lack of faith (Luke 8:25), the disciples were aware that, whereas they were helpless in the storm, Jesus was not, so they went to him. Jesus rebuked the wind and . . . waves, revealing that he has authority over nature, just as the Lord God does (cf. Ps. 107:29). Where is your faith? See notes on Matt. 8:26; Mark 4:40. For were afraid, and . . . marveled, see Luke 1:21 and note on Matt. 8:27. The account culminates with the question, Who then is this who exercises lordship over nature itself? (Luke 8:25; cf. note on 7:1-50).
8:26-39 Jesus Heals a Demon-Possessed Man. Jesus demonstrates his greatness through his mastery over the demonic realm.
8:26 the country of the Gerasenes. See notes on Matt. 8:28 and Mark 5:1.
8:27 The description of the man . . . who had demons in vv. 27-30 underscores his terrible plight and the greatness of Jesus, who can cast out so many (a legion, v. 30) powerful demons. The use of "he" (vv. 27-30) and "they" (vv. 31-33) is determined primarily by whether the demons are seen as acting in unity with the man or apart from him.
8:28 When he saw Jesus, he . . . fell down before him. See note on Mark 5:6-7. For the demons' knowledge of Jesus' identity, see Luke 4:41 and note on Matt. 8:29. I beg you reveals the subservience of the demons. The significance of do not torment me becomes clear in Luke 8:31.
8:29 For many a time heightens the man's plight. He had commanded indicates that the demon did not come out the first time Jesus commanded it to (see note on Mark 5:8).
8:30 Legion indicates thousands of demons but may be an intentional overstatement. Cf. note on Mark 5:9. Mary Magdalene's plight of being possessed by seven demons (see Luke 8:2) is exponentially exceeded by this man's situation.
8:31 abyss. The final destination of Satan and his angels; cf. Matt. 25:41; 2 Pet. 2:4; Rev. 20:3; see also note on Matt. 8:30-34.
8:32-33 A large herd of pigs reveals that this is a Gentile region, since pigs were forbidden for Jews (Lev. 11:7; Deut. 14:8; cf. note on Matt. 8:30-34).
8:35 The demoniac's salvation is confirmed by: the drowning of the pigs; his sitting at the feet of Jesus instead of being among the tombs, bound with chains and shackles (vv. 27, 29); his being clothed rather than naked (v. 27); and his being in his right mind (cf. Mark 5:15). afraid. See notes on Luke 1:65-66; 7:16; 8:47. The drowning of so many pigs also verifies that a large number of demons were in the man.
8:36 The man is described as healed, which can also be translated "saved" (Gk. sōzō).
8:37 So he . . . returned. In "orderly" (1:3) fashion, Luke completes the story concerning the townspeople before completing the story of the demoniac. for they were seized with great fear. While fearful reverence and awe are appropriate in the presence of Jesus (see note on 8:35), the fear of these townspeople is negative and seems to be a wrongful, superstitious fear of Jesus' mysterious power, and perhaps a fear of further loss of their property, for their fear does not draw them to Jesus.
8:38-39 The parallel statements Return . . . and declare how much God has done for you and went away, proclaiming . . . how much Jesus had done for him should be noted (cf. 9:42-43), indicating that Jesus has the same status as God. Following Jesus involves the responsibility to evangelize ("he went . . . proclaiming"; see note on Mark 5:18-20).
8:40-56 Jesus Heals a Woman and Jairus's Daughter. Jesus raises Jairus's daughter (vv. 40-42a, 49-56) after being interrupted by another person needing his attention (vv. 42b-48).
8:40 returned. See note on Mark 5:21. The crowd welcomed him refers back to Luke 8:1-21 and the "crowd" of vv. 4 and 19.
8:41-42a a ruler of the synagogue. See note on Mark 5:22. A board member of the synagogue, or more likely the official in charge of arranging services (cf. Luke 8:49; Acts 13:15; 18:8). Falling at Jesus' feet, he implored. The description reveals Jairus's desperation, as does only daughter (cf. Luke 7:12; 9:38).
8:42b-48 While Jesus heals someone else, Jairus's daughter dies.
8:43 discharge of blood. See note on Matt. 9:20. Her plight is heightened by its duration (twelve years) and hopelessness (she could not be healed by anyone). Moreover, her hemorrhaging would also have made her ceremonially unclean, which would have cut her off from many social and religious relationships (cf. Lev. 15:25).
8:44 touched the fringe of his garment. See note on Mark 5:25-27. In contrast to the of hemorrhaging and failure to be healed by human means, the miraculous healing that comes from God happens immediately (cf. Luke 18:43).
8:45-46 Who . . . touched me? Jesus is aware that one of the many people touching him had been healed (cf. note on Mark 5:30).
8:47 The healed woman came trembling. In Luke, fear is appropriate when experiencing God's presence (see v. 35 and notes on 1:65-66; 7:16; 8:37). The woman declared . . . why she had touched him. Cf. Mark 5:33 and note on Mark 5:31-33.
8:48 Jesus' addressing her as daughter probably reassures the woman, as does his statement that your faith has made you well (in the sense of both physical and spiritual healing, for the verb here is "saved" [Gk. sōzō]; see notes on v. 36 and Matt. 9:22; also, Jesus' final words to her, go in peace, suggest that she has been saved).
8:49 While he was still speaking marks a change back to the story of Jairus. Do not trouble the Teacher any more assumes that while Jesus could heal the sick, the girl's death placed her beyond his ability to heal (cf. John 11:21, 32, 37, 39).
8:50 Do not fear (see 1:13); only believe. Words of reassurance. The two exhortations are followed by the promise she will be well (again this is Gk. sōzō, which can mean either "heal" or "save," but several times in these miracle accounts it seems to mean that both physical healing and spiritual salvation have taken place).
8:51 Peter and John and James. This is the first mention of this inner group of disciples in Luke (cf. 9:28).
8:52-53 weeping and mourning. See note on Matt. 9:23 (cf. Luke 7:13). She is not dead but sleeping must be understood in light of 8:49, 53. The ridicule Jesus receives affirms the girl's death but misunderstands his metaphorical use of "sleeping" (see note on Mark 5:38-40).
8:54-55 taking her by the hand. See note on Mark 5:41. Child, arise. Cf. Luke 7:14. And her spirit returned. The reuniting of the girl's spirit and body resulted in the return to her former earthly life. she got up at once. Along with the fact of her eating, this offers immediate proof of the miracle (see note on 7:10).
