Luke Chapter 8
The Importance and Power of Jesus’ Word
A. The Parable of the Soils
1. Women Who Ministered to Jesus (Luke 8:1–3)
Luke 8:1–3 (NKJV):
“Now it came to pass, afterward, that He went through every city and village, preaching and bringing the glad tidings of the kingdom of God. And the twelve were with Him, and certain women who had been healed of evil spirits and infirmities; Mary called Magdalene, out of whom had come seven demons, and Joanna the wife of Chuza, Herod’s steward, and Susanna, and many others who provided for Him from their substance.”
Commentary and Notes
a. He went through every city and village.
This verse describes the itinerant ministry of Jesus. It is generally understood as His second preaching tour through Galilee, the first being recorded in Luke 4:42–44. His work was not limited to larger cities but reached even the smallest villages, showing that no community was beneath the attention of the Savior. The repetition of visits likely occurred, as He would often return to the same towns to reinforce the message of the kingdom. Unlike His first tour, this time the twelve disciples were formally chosen and accompanied Him, learning by observation as they would later carry the message themselves.
b. Preaching and bringing glad tidings.
The central message of Jesus was “the glad tidings of the kingdom of God.” The term “glad tidings” speaks of the gospel, literally meaning “good news.” It was not merely a political kingdom but a spiritual reign that begins in the hearts of men, pointing ultimately to the future literal reign of Christ on earth during the millennial kingdom (Revelation 20:4–6). Jesus’ message declared that the long-awaited Messiah had come and that the promises of God were being fulfilled.
c. And certain women.
Luke deliberately highlights the role of women in Christ’s ministry. This was countercultural, since rabbis of the day did not teach women and generally assigned them to a secondary place in religious life. Jesus, however, elevated women by including them among His followers and recipients of His teaching. Notably, all of His recorded enemies in the Gospels were men, while women are consistently presented as faithful followers.
Mary called Magdalene is mentioned first, as one delivered from severe demonic bondage. Luke records that Jesus had cast out seven demons from her. Though tradition has often cast her as an immoral woman, Scripture does not make this claim. What is clear is that she experienced the liberating power of Christ. Later, she would be among the first to witness His resurrection (Luke 24:10).
Joanna, the wife of Chuza, Herod’s steward, represents the remarkable diversity of Christ’s followers. As the wife of a high-ranking official who managed Herod Antipas’ estates, Joanna came from the upper echelons of society. Her presence among Jesus’ disciples shows how the gospel could reach both the oppressed and those in privileged positions. She, too, was a witness of the resurrection (Luke 24:10).
Susanna is otherwise unknown in Scripture but is remembered here among those who faithfully served Christ. Though history tells us nothing further about her, her inclusion demonstrates that many disciples served quietly without prominence, yet they were honored by God in His Word.
It is striking to see Mary Magdalene, who had been tormented by demons, and Joanna, a woman of influence in Herod’s household, together in the same company. The gospel brings unity across the barriers of social class, past sin, and cultural status.
d. Many others who provided for Him from their substance.
These women, along with many others, financially supported Jesus and His disciples from their personal resources. Though Christ could have miraculously supplied every need, He humbled Himself to receive from others, modeling dependence upon the Father’s provision. The word used for “provided” (Greek diakoneō) is the same root from which we get “deacon,” hinting at the later office of service in the church.
There is a profound lesson here: sometimes it is harder to receive than to give. Pride resists dependence on others, but Christ demonstrated perfect humility by allowing others to minister to Him. This reminds us that receiving in faith is as much a part of discipleship as giving in faith.
Application: The inclusion of women in Jesus’ ministry testifies to the inclusiveness of the gospel. No background is too sinful for Christ to redeem, and no status too lofty for Him to humble. The kingdom advances not only through preaching but also through quiet service and generous support. These women, often overlooked by society, were elevated by Christ and honored as integral to His work.
2. The Parable of the Soils
Luke 8:4–8 (NKJV):
“And when a great multitude had gathered, and they had come to Him from every city, He spoke by a parable: ‘A sower went out to sow his seed. And as he sowed, some fell by the wayside; and it was trampled down, and the birds of the air devoured it. Some fell on rock; and as soon as it sprang up, it withered away because it lacked moisture. And some fell among thorns, and the thorns sprang up with it and choked it. But others fell on good ground, sprang up, and yielded a crop a hundredfold.’ When He had said these things He cried, ‘He who has ears to hear, let him hear!’”
Expanded Notes
a. When a great multitude had gathered.
This scene emphasizes the drawing power of Jesus’ ministry. Large crowds from “every city” came to hear Him. His teaching was never limited to individuals or small groups, though He ministered faithfully to them as well (John 3 with Nicodemus, John 4 with the Samaritan woman). Yet in moments such as this, He instructed the masses, shaping entire communities with His message. Matthew records that this crowd was so large that Jesus sat in a boat while the people stood on the shore (Matthew 13:1–3). Mark also confirms this setting, describing the crowd as “a great multitude” pressing in on Him (Mark 4:1–2).
b. He spoke by a parable.
The word “parable” comes from the Greek parabolē, meaning “to throw alongside.” A parable is an earthly story placed beside a heavenly truth for the purpose of illustration. It is designed both to reveal truth to those who are willing to hear and to conceal truth from those who harden themselves against it (Luke 8:10). Parables capture the memory through story and provoke the mind to search out the deeper meaning. They are not to be treated as allegories, in which every detail has hidden symbolism, but as simple illustrations making one central point.
c. A sower went out to sow his seed.
The imagery is agricultural, familiar to the people of Galilee. In the first century, seed was scattered by hand before the ground was plowed, so the quality of the soil was often unknown until after the sowing. The “sower” represents Christ Himself, and by extension all who faithfully proclaim the Word of God. The “seed” is the Word of God, which is consistent in its power and quality; the difference is found not in the seed, but in the soil it falls upon.
d. The four soils.
Jesus described four distinct kinds of ground, each representing the condition of the human heart:
The wayside. This refers to the path trodden down by constant traffic, hardened so that no seed can penetrate. The seed lies exposed, vulnerable to being trampled or consumed by birds. Spiritually, this represents those whose hearts are calloused to truth. They hear the Word but do not receive it, and the devil quickly takes it away (as Jesus will explain in verse 12).
The rock. This describes thin soil lying over a bed of rock. The seed springs up quickly due to the warmth of the shallow earth, but it cannot develop deep roots. With no moisture, the sprout withers under the sun. This illustrates people who receive the Word with initial enthusiasm but fall away when trials or testing arise.
Among thorns. This ground is fertile, but the presence of thorns prevents growth. The good seed germinates, but the thorns grow up with it, choking it until it bears no fruit. This portrays those who hear the Word, but the cares, riches, and pleasures of life suffocate its growth (Luke 8:14).
Good ground. This soil is fertile and free from obstruction. The seed takes root, grows, and yields a rich harvest—“a hundredfold.” Such a harvest was extraordinary in the ancient world, symbolizing the abundance that results when the Word of God is received into a receptive and obedient heart.
e. He who has ears to hear, let him hear!
Jesus ended the parable with a call to spiritual attentiveness. The phrase does not mean merely having physical ears, but the capacity and willingness to hear with faith and obedience. It is a summons to all who are spiritually sensitive, urging them to take heed to the truth. The Word demands more than casual listening; it requires careful attention and personal application.
3. The Purpose of Parables
Luke 8:9–10 (NKJV):
“Then His disciples asked Him, saying, ‘What does this parable mean?’ And He said, ‘To you it has been given to know the mysteries of the kingdom of God, but to the rest it is given in parables, that “Seeing they may not see, and hearing they may not understand.”’”
Expanded Notes
a. What does this parable mean?
Even the disciples did not immediately grasp the meaning of the parable. This shows that parables were not always straightforward illustrations but often required explanation. To the casual listener, they might sound like nothing more than rural stories, but to the sincere seeker, they carried spiritual weight that demanded deeper reflection.
b. To you it has been given to know the mysteries of the kingdom of God.
Jesus distinguished between those to whom spiritual truth was revealed and those to whom it was hidden. His disciples, who desired the truth of God, were given understanding. The term mysteries in Scripture does not refer to something incomprehensible, but to divine truth once hidden and now revealed by God. As Paul later explained, “Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery kept secret since the world began but now made manifest” (Romans 16:25–26). These mysteries cannot be discovered by human reason alone; they must be granted by divine revelation.
By contrast, the crowds who merely wanted miracles, entertainment, or nationalistic hope received parables without the explanation. For them, the truth remained veiled.
c. Seeing they may not see, and hearing they may not understand.
Here Jesus quoted Isaiah 6:9, a verse given to the prophet when he was sent to a hardhearted people. This indicates that parables served a dual purpose: they revealed truth to those ready to receive it, while concealing truth from those hardened in unbelief. To the responsive heart, a parable acted as a doorway, inviting deeper exploration. To the resistant, it was merely a story that left them unchanged, sparing them from adding further guilt by knowingly rejecting God’s message.
A parable is not exactly an illustration in the modern sense. A typical illustration first states a truth and then explains it with a story. But Jesus began with the story itself. Those willing to pursue the meaning could “walk through the doorway” of the parable into deeper truth. Those uninterested remained outside, hearing only a tale.
As one commentator observed, in the later part of Jesus’ ministry—when opposition intensified—He increasingly spoke in parables so that those who had already rejected Him would not accumulate more judgment by openly rejecting plain teaching.
d. The danger of missing the key.
Without the interpretive key, the parable could be misunderstood entirely. For example, in this parable of the soils:
A farmer might assume Jesus was giving agricultural advice.
A politician might hear a call for farming reform.
A merchant might think it was encouragement to sell fertilizer.
A reporter might imagine it was about bird infestations.
Yet all of these miss the point. Only when Jesus explained that “the seed is the word of God” (Luke 8:11) could His hearers truly understand. If someone interprets the seed as money, love, or hard work, they miss the entire parable. The key is clear: the seed is the Word of God, and the soils represent the conditions of human hearts.
e. Blessed are those who understand.
Those who grasp the meaning of the parables are not merely clever; they are blessed by God’s Spirit. They display responsiveness to divine truth and openness to the working of the Holy Spirit. Their understanding is itself evidence of grace, for spiritual discernment is a gift, not merely a product of human intellect.
4. Jesus Explains the Parable
Luke 8:11–15 (NKJV):
“Now the parable is this: The seed is the word of God. Those by the wayside are the ones who hear; then the devil comes and takes away the word out of their hearts, lest they should believe and be saved. But the ones on the rock are those who, when they hear, receive the word with joy; and these have no root, who believe for a while and in time of temptation fall away. Now the ones that fell among thorns are those who, when they have heard, go out and are choked with cares, riches, and pleasures of life, and bring no fruit to maturity. But the ones that fell on the good ground are those who, having heard the word with a noble and good heart, keep it and bear fruit with patience.”
Expanded Notes
a. The seed is the word of God.
Jesus immediately gives the key: the seed represents the Word of God. Just as natural seed contains within itself the power of life, so the Word of God carries divine life and power when received into the heart. The power is not in the sower but in the seed itself. The preacher does not invent or create this seed; it is given by God. Paul said, “I planted, Apollos watered, but God gave the increase” (1 Corinthians 3:6). Peter adds, “Having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever” (1 Peter 1:23). The sower is responsible to scatter, but only God can give life.
b. Those by the wayside.
Jesus explains that this soil represents those who hear the Word, but it never penetrates their heart. “Then the devil comes and takes away the word out of their hearts, lest they should believe and be saved.” The hardened path mirrors a hardened heart. This aligns with Paul’s warning: “But even if our gospel is veiled, it is veiled to those who are perishing, whose minds the god of this age has blinded” (2 Corinthians 4:3–4).
The devil is active during the preaching of the Word. He knows its power and fears it. He does not merely try to snatch away the seed; Jesus says he actually does it.
He uses distractions, temptations, careless thoughts, and worldly noise to prevent the Word from taking root. A wandering mind, an untimely interruption, or an unchecked heart can all be tools of the enemy.
This reminds us of the spiritual warfare surrounding every sermon and every private reading of Scripture. The Spirit seeks to plant truth, while Satan seeks to steal it.
c. The ones on the rock.
Jesus describes these as those who “when they hear, receive the word with joy; and these have no root, who believe for a while and in time of temptation fall away.” This portrays shallow soil lying over a stony base. The seed springs up quickly, but with no depth of root, it withers.
These hearers respond emotionally, sometimes with enthusiasm, but their faith is superficial. When testing comes, they fall away.
The lack of root corresponds to a lack of the Spirit’s continuing work. Spurgeon noted, “When we speak of spiritual dew, we refer to the operation of the Holy Spirit.” Without His continual watering, zeal dries into barrenness.
Examples of shallow growth include doctrine without conviction, practice without love, faith without repentance, and zeal without communion with God.
d. The ones that fell among thorns.
These hearers “when they have heard, go out and are choked with cares, riches, and pleasures of life, and bring no fruit to maturity.” The soil is fertile, but its fertility is double-edged: it grows both the seed and the thorns.
The thorns are specifically named: cares, riches, and pleasures. Each competes with the Word for the believer’s attention and devotion.
The result is not immediate rejection, but slow suffocation. The Word is not denied, but it is crowded out and prevented from bearing lasting fruit. Jesus warned elsewhere, “For what will it profit a man if he gains the whole world, and loses his own soul?” (Mark 8:36).
e. The ones on the good ground.
These “having heard the word with a noble and good heart, keep it and bear fruit with patience.” This is the picture of the fruitful believer. The heart is prepared by humility and sincerity, free from hardness, shallowness, and competing thorns.
They “keep it,” meaning they cling to the Word, holding fast in obedience.
They “bear fruit with patience,” showing that genuine growth is not immediate but enduring. The harvest is the proof of true life. As James wrote, “Therefore be patient, brethren, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain” (James 5:7).
f. The call of the parable.
The parable is not meant to encourage fatalism, as if one’s heart is unchangeably a certain soil. Instead, it calls every hearer to self-examination: What kind of soil am I? Do I allow the Word of God to be stolen, shallowly received, or choked by worldly distractions? Or do I receive it with a noble and good heart, persevering until fruit is produced?
At times, we may see parts of ourselves in each soil: hardened, shallow, distracted, yet also capable of fruitfulness. The difference is not the sower or the seed, but the condition of the heart.
This also encourages preachers and teachers: though much seed may seem wasted, there will always be good soil, and the harvest will be abundant in God’s timing.
B. The Responsibility of Those Who Receive the Word
1. Those who receive the Word are responsible to expose and publish the truth (Luke 8:16–17)
Luke 8:16–17 (NKJV):
“No one, when he has lit a lamp, covers it with a vessel or puts it under a bed, but sets it on a lampstand, that those who enter may see the light. For nothing is secret that will not be revealed, nor anything hidden that will not be known and come to light.”
a. No one, when he has lit a lamp, covers it with a vessel or puts it under a bed, but sets it on a lampstand.
The lamp here is a symbol of divine truth. By its very nature, truth is meant to shine forth, not be concealed. Just as a lamp is not lit to be hidden under a vessel or bed, so the Word of God is not given to believers for private storage but for public display. The gospel is designed to illuminate, to expose darkness, and to reveal God’s way of salvation. To suppress it would be to deny its very purpose. Jesus assures that “nothing is secret that will not be revealed,” affirming that God’s truth cannot ultimately be silenced.
b. That those who enter may see the light.
The responsibility of those entrusted with the Word is not merely to hold it, but to spread it. If you possess the truth of God, you are under a moral obligation to let it shine before others. Jesus said elsewhere, “You are the light of the world. A city that is set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a lampstand, and it gives light to all who are in the house” (Matthew 5:14–15). Believers, having received the light, are called to live as witnesses in both word and deed.
This can be done by personally sharing the Word of God, and also by bringing others into the sphere where the Word is taught and proclaimed. Ideally, both are practiced.
To conceal the truth is as immoral as withholding a cure for a deadly disease. God lights the lamp of His Word in the heart of the believer with the expectation that it will shine for the benefit of others.
2. Those who receive the Word become accountable; therefore, take heed how you hear (Luke 8:18)
Luke 8:18 (NKJV):
“Therefore take heed how you hear. For whoever has, to him more will be given; and whoever does not have, even what he seems to have will be taken from him.”
a. Therefore take heed how you hear.
It is not enough simply to hear the Word of God; one must pay close attention to how it is received. Hearing can be careless, casual, or distracted, but Jesus calls for deliberate, attentive, and responsive listening. He warns against passivity. The hearer must engage the Word with mind, heart, and will. James exhorts, “But be doers of the word, and not hearers only, deceiving yourselves” (James 1:22). To hear without obedience is destructive, as Jesus illustrated earlier: “But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell. And the ruin of that house was great” (Luke 6:49).
Charles Spurgeon, in his sermon Heedful Hearing, exhorted believers to cultivate the discipline of attentive listening:
Hear attentively and retentively.
Hear believingly and obediently.
Hear candidly and honestly.
Hear devoutly and sincerely.
Hear earnestly and spiritually.
Hear feelingly and sensitively.
Hear gratefully and prayerfully.
This kind of hearing reflects a heart prepared to receive the Word as good soil, resulting in fruitfulness.
b. For whoever has, to him more will be given.
The principle here is spiritual momentum. Those who receive the Word with gladness and obedience will be entrusted with more—more desire, more understanding, more spiritual depth, and more blessing. Growth builds upon growth. This aligns with Proverbs 4:18: “But the path of the just is like the shining sun, that shines ever brighter unto the perfect day.”
c. Whoever does not have, even what he seems to have will be taken from him.
There is also a warning: to neglect or reject the Word is to forfeit even the little that one appears to possess. Spiritual life cannot stagnate; it either grows or withers. The Pharisees are an example of this principle. They imagined themselves to be rich in knowledge and righteousness, but Jesus exposed their spiritual poverty. Similarly, the church of Laodicea said, “I am rich, have become wealthy, and have need of nothing”—but Christ declared, “you are wretched, miserable, poor, blind, and naked” (Revelation 3:17).
Thus, the responsibility of hearing is immense. To receive the Word is to accept accountability before God for how it is used, guarded, and shared.
3. We Show That We Are Close to Jesus by Hearing and Obeying His Word
Luke 8:19–21 (NKJV):
“Then His mother and brothers came to Him, and could not approach Him because of the crowd. And it was told Him by some, who said, ‘Your mother and Your brothers are standing outside, desiring to see You.’ But He answered and said to them, ‘My mother and My brothers are these who hear the word of God and do it.’”
Expanded Notes
a. Then His mother and brothers came to Him, and could not approach Him because of the crowd.
This scene highlights the priority of Christ’s mission. His natural family, though honored in Scripture, did not have special access that bypassed the demands of discipleship. Jesus’ ministry was so pressed by the multitude that even His mother and brothers could not reach Him. What is striking is that they were not ushered in by privilege, but rather presented as standing outside.
Scripture records that the brothers of Jesus were not supportive during His public ministry. John writes, “For even His brothers did not believe in Him” (John 7:5). Mark also records their misunderstanding, stating, “But when His own people heard about this, they went out to lay hold of Him, for they said, ‘He is out of His mind’” (Mark 3:21). It was only after His resurrection that His brothers came to faith (Acts 1:14).
b. Brothers… brothers… brothers.
The repeated mention of His brothers underscores the reality that Jesus grew up in a large family. The New Testament explicitly refers to His brothers (James, Joses, Simon, and Judas) and sisters (Matthew 13:55–56). This directly challenges the Roman Catholic doctrine of Mary’s perpetual virginity.
The most natural reading of the text is that “brothers” refers to the younger children of Mary and Joseph, making them half-brothers of Jesus through their common mother. Attempts to redefine “brothers” as cousins or close associates stem from theological dogma developed centuries later.
Even Catholic scholars acknowledge this. As Joseph Fitzmyer admits, there is no evidence in the New Testament of Mary as aei parthenos (“ever-virgin”). This belief arises only in the second century and beyond, not from the apostolic writings themselves. The testimony of Scripture is plain and should not be overturned by later tradition.
c. My mother and My brothers are these who hear the word of God and do it.
With this statement, Jesus redefines spiritual kinship. Physical relation to Him was not the highest privilege; obedience to the Word of God was. His true family is not merely those connected by blood, but those who hear God’s Word and obey it. This was a radical claim in a culture where family ties were central.
The nearness of relationship to Christ is available to all who receive His Word and live it out. Hearing without obedience is insufficient. Jesus said elsewhere, “But why do you call Me ‘Lord, Lord,’ and not do the things which I say?” (Luke 6:46).
This declaration elevates discipleship above natural privilege. To hear and do the Word is to enjoy a closeness to Christ greater than even that of His natural family during His earthly life.
d. The repeated emphasis on the Word of God.
Throughout Luke 8, the Word of God is consistently central: the seed in the parable (Luke 8:11), the lamp that must not be hidden (Luke 8:16), the standard for spiritual accountability (Luke 8:18), and now the defining mark of true kinship with Christ (Luke 8:21).
Religious practices like prayer, fasting, or singing, though valuable, cannot substitute for hearing and obeying the Word. True closeness to God is found in submission to His revealed truth.
As Matthew Poole observed, it is remarkable that in Christ’s own teaching, the proclamation of the Word is emphasized above all else. The ministry of the Word is the heart of Christian faith and the foundation of spiritual kinship with Christ.
C. Jesus Calms the Storm
1. The Stormy Sea of Galilee (Luke 8:22–23)
Luke 8:22–23 (NKJV):
“Now it happened, on a certain day, that He got into a boat with His disciples. And He said to them, ‘Let us cross over to the other side of the lake.’ And they launched out. But as they sailed He fell asleep. And a windstorm came down on the lake, and they were filling with water, and were in jeopardy.”
Expanded Notes
a. “Let us cross over to the other side of the lake.”
These words of Christ contained more than a travel plan—they carried a promise. He did not say, “Let us sink in the middle of the lake,” but assured them of reaching the other side. The disciples failed to grasp the significance of His words when the storm arose. The promise of Christ, even in ordinary commands, is the anchor of the believer’s security.
The Sea of Galilee (also called Lake Gennesaret or the Sea of Tiberias) is approximately 13 miles long at its longest point and about 8 miles wide at its widest. In the region where this crossing occurred, it was about 5 miles across (Barclay).
Unlike Jonah, who encountered a storm because of disobedience (Jonah 1:1–4), the disciples entered the storm precisely because they obeyed the Lord’s direction. This illustrates that obedience to Christ does not exempt one from trials; in fact, it often leads directly into them, but with Christ’s presence and promise as the sustaining power.
b. “As they sailed, He fell asleep.”
Here the humanity of Christ is fully displayed. His ministry was so demanding that He seized moments of rest wherever He could, even in a fishing boat on a storm-tossed lake. His sleep reveals both His physical weariness and His perfect trust in the Father.
Alexander Bruce comments, “It was the sleep of one worn by an intense life, involving constant strain on body and mind.” Jesus’ exhaustion was genuine; He had taken on the full frailty of human flesh.
At the same time, His ability to sleep in a storm reveals the tranquility of His spirit. He was not shaken by fear or anxiety, but rested securely in the sovereign care of His Father. The psalmist reflects this same peace: “I will both lie down in peace, and sleep; for You alone, O Lord, make me dwell in safety” (Psalm 4:8).
c. “A windstorm came down on the lake.”
The Sea of Galilee is notorious for sudden and violent storms due to its unique geography. The lake sits nearly 700 feet below sea level, surrounded by hills and ravines that act like wind tunnels. Cold air rushing down can collide with warm air over the water, producing fierce squalls without warning.
The storm was so severe that the boat began filling with water, and Luke records that they “were in jeopardy.” The disciples, several of whom were seasoned fishermen accustomed to this lake, were terrified. Mark’s account highlights their fear, recording that Jesus asked them afterward, “Why are you so fearful? How is it that you have no faith?” (Mark 4:40).
The storm represents not only the trials of life but also the testing of faith. Even those most experienced in their field can be overwhelmed when circumstances exceed human control.
2. Jesus Calms the Storm (Luke 8:24–25)
Luke 8:24–25 (NKJV):
“And they came to Him and awoke Him, saying, ‘Master, Master, we are perishing!’ Then He arose and rebuked the wind and the raging of the water. And they ceased, and there was a calm. But He said to them, ‘Where is your faith?’ And they were afraid, and marveled, saying to one another, ‘Who can this be? For He commands even the winds and water, and they obey Him!’”
a. “Master, Master, we are perishing!”
In desperation, the disciples awakened Jesus, fearing that their lives were about to be lost. Their cry did not express calm reliance on His presence, but panic. They did not reason, “If He can rest in this storm, then surely we are safe.” Instead, they assumed destruction was imminent and forgot His promise to cross to the other side.
G. Campbell Morgan insightfully notes that the “we” in their cry included Jesus Himself: “If that boat went down, all went with it — His mission, their hopes, and the great enterprises which He had called them into fellowship with Himself to carry out.” Their fear was not only for themselves but for the entire work of Christ.
Morgan also adds that believers often grow anxious about the Lord’s work, supposing that His purposes may perish under the storm. Yet Christ ever replies, “Where is your faith?” His kingdom is not in jeopardy, nor His mission at risk, no matter the storm.
b. “He arose and rebuked the wind and the raging of the water.”
Jesus did not merely quiet the storm — He rebuked it. This indicates more than natural authority; it hints at spiritual opposition. The language is the same He used when rebuking demons (Luke 4:35). The sudden storm, arriving just as Jesus and His disciples launched into a mission across the lake, may well have been stirred by Satan himself.
Adam Clarke suggested: “Probably excited by Satan, the prince of the power of the air, who, having got the author and all the preachers of the Gospel together in a small vessel, thought by drowning it, to defeat the purposes of God, and thus to prevent the salvation of a ruined world.” If so, this was indeed a strategic attempt by the adversary, but Christ effortlessly triumphed.
The storm immediately ceased. What moments earlier threatened to destroy them was suddenly stilled, not gradually but completely. Only the Creator, the LORD of heaven and earth, possesses such power: “O LORD God of hosts, who is mighty like You, O LORD? Your faithfulness also surrounds You. You rule the raging of the sea; when its waves rise, You still them” (Psalm 89:8–9).
c. “Where is your faith?”
Jesus’ rebuke was not directed at the storm but at His disciples’ unbelief. The storm did not disturb Him, but their lack of trust did.
Their unbelief was not simply fear of danger, but failure to rest in His earlier words: “Let us cross over to the other side” (Luke 8:22). His promise guaranteed their safe arrival.
Difficult circumstances are not evidence of unbelief. Rather, unbelief is rejecting or forgetting God’s promise in the face of those circumstances.
The disciples should have known it was impossible for the Messiah to perish in a Galilean storm. God’s redemptive plan could not end in shipwreck. Morgan summarized it well: “There are many Christians today who seem to think the boat is going down. I am tired of the wailing of some of my friends who take that view. The boat cannot go down. Jesus is on board.”
d. “And they were afraid, and marveled.”
Ironically, after the storm was stilled, the disciples were filled with a different kind of fear — awe and reverence. The calm sea did not leave them at peace but trembling with amazement at what they had just witnessed.
They asked, “Who can this be?” The question is rhetorical, pointing to the obvious: only the LORD God commands creation. Their fear shifted from the danger of the storm to the majesty of the One in the boat with them.
In one brief event, the disciples saw both Christ’s complete humanity — weary enough to sleep in a storm — and His full deity, exercising sovereign authority over nature. This is the mystery of the Incarnation: Jesus Christ is truly man and truly God.
D. The Deliverance of the Gadarene Demoniac
1. Description of the Demon-Possessed Man (Luke 8:26–29)
Luke 8:26–29 (NKJV):
“Then they sailed to the country of the Gadarenes, which is opposite Galilee. And when He stepped out on the land, there met Him a certain man from the city who had demons for a long time. And he wore no clothes, nor did he live in a house but in the tombs. When he saw Jesus, he cried out, fell down before Him, and with a loud voice said, ‘What have I to do with You, Jesus, Son of the Most High God? I beg You, do not torment me!’ For He had commanded the unclean spirit to come out of the man. For it had often seized him, and he was kept under guard, bound with chains and shackles; and he broke the bonds and was driven by the demon into the wilderness.”
a. To the country of the Gadarenes.
This region was located on the eastern shore of the Sea of Galilee, across from Galilee proper. It was part of the Decapolis, a largely Gentile territory with strong Hellenistic influence. That Jesus crossed into this area demonstrates His authority and compassion extending beyond the borders of Israel. His ministry reached not only the covenant people but also the Gentiles, foreshadowing the worldwide mission of the gospel.
b. “A certain man… who had demons for a long time.”
Luke gives the most detailed description in Scripture of a man under demonic possession. His condition presents a sobering portrait of Satan’s work in a human life:
He had been demon-possessed for a long time, showing the relentless grip of evil spirits.
He wore no clothes and lived like an animal, stripped of dignity and decency.
He lived among the dead, dwelling in tombs, which was unclean according to Jewish law and contrary to natural human instinct.
He displayed supernatural strength, breaking chains and shackles meant to restrain him.
He was tormented and self-destructive, crying out continually and, as Mark records, “cutting himself with stones” (Mark 5:5).
He was uncontrollable, as Mark further notes: “Neither could anyone tame him” (Mark 5:4).
This description is the very opposite of the fruit of the Spirit. Instead of self-control, he had uncontrollable impulses; instead of peace, continual torment; instead of fellowship, isolation in the tombs. It is the fullest picture of what Satan seeks to do in man—distort, destroy, and degrade the image of God.
c. Driven by the demon.
Luke adds that he was “driven by the demon into the wilderness.” The Greek term here carries the sense of being forced or compelled, as a horse by its rider or a ship rowed by oars (Trapp). His will was overridden by the demonic presence, leaving him enslaved. Importantly, this does not mean he began in such a state. At some point, he had lived in the village. But through irrational and destructive behavior, he was eventually cast out, restrained, and finally abandoned to the tombs, harming only himself.
d. “There met Him a certain man.”
Jesus did not go out seeking this man; rather, the man came to Him. Yet even this encounter was under divine providence. The very presence of Christ drew out the confrontation, as light always exposes darkness. Though enslaved by demons, the man still found himself compelled toward the Savior.
e. “He had commanded the unclean spirit to come out of the man.”
The man could not deliver himself. He was beyond the help of chains or guards. Only Jesus, by His divine authority, could command the spirit to depart. This verse reminds us that freedom from demonic bondage is not achieved by human effort, therapy, or willpower, but only by the power of Christ.
f. “What have I to do with You, Jesus, Son of the Most High God? I beg You, do not torment me!”
This was the voice of the demons speaking through the man, acknowledging Jesus’ authority. They recognized His identity as the Son of the Most High God — a title that declares His supremacy above all powers and principalities.
In the ancient world, it was believed that speaking an opponent’s full name gave one power over them. The demons attempted to resist Jesus by invoking His name, but their superstition was futile.
Their theology was correct — they knew who Jesus was better than the religious leaders did. Yet their knowledge was not saving faith. As James writes, “You believe that there is one God. You do well. Even the demons believe — and tremble!” (James 2:19).
Their plea, “Do not torment me,” is ironic, for the man was already tormented by their oppression. Demons hate the presence of Christ because His authority signals their inevitable judgment (cf. Matthew 25:41).
g. The reality of demonic possession.
This passage shows that demonic possession is real. It is when an evil spirit indwells a human body and exerts direct influence, sometimes manifesting its own personality and voice. Scripture does not tell us explicitly how possession begins, but it seems to come through open doors of deception — occult practices, spiritism, fortune-telling, sorcery, New Age rituals, or substance abuse that surrenders control of the body and mind.
People are drawn to these practices because they “work” — not realizing that behind the experience is not a force but a person, a demonic spirit opposed to God.
Demons inhabit bodies for the same reason vandals want spray cans or violent men want weapons: to corrupt, defile, and destroy. They especially target humans because we bear the image of God, and by degrading man they strike at the Creator.
For believers, demons cannot possess because the Spirit of God indwells them. Colossians 2:15 assures us that Christ “disarmed principalities and powers.” Still, demons can harass, deceive, and intimidate Christians if they yield to fear or unbelief.
2. Jesus Demonstrates His Authority Over Evil Spirits (Luke 8:30–33)
Luke 8:30–33 (NKJV):
“Jesus asked him, saying, ‘What is your name?’ And he said, ‘Legion,’ because many demons had entered him. And they begged Him that He would not command them to go out into the abyss. Now a herd of many swine was feeding there on the mountain. So they begged Him that He would permit them to enter them. And He permitted them. Then the demons went out of the man and entered the swine, and the herd ran violently down the steep place into the lake and drowned.”
a. “What is your name?”
In the practice of Jewish exorcists of that era, knowing the name of a spirit was considered essential for power over it. But Jesus did not need such tactics. His authority was absolute, resting not in formulas or incantations but in His divine nature as the Son of God. He asked the question not for His own sake, but for ours, that we might understand the depth of this man’s bondage.
b. “Legion.”
The reply was not a name but an evasion and intimidation tactic. A Roman legion typically numbered about six thousand soldiers, and while this does not mean precisely that many demons inhabited the man, it communicates that he was overwhelmed by a vast number of spirits.
The demons sought to frighten Jesus by suggesting massive power and organization: “There are many of us, we are united, we are ready for battle.” But Jesus was not moved. The demonic attempt at intimidation was powerless before Him.
Superstitious onlookers may have assumed the demons held the upper hand: they had invoked Jesus’ full name (Luke 8:28), they offered an evasive non-name in return, and they boasted of their multitude. Yet Christ brushed aside these tactics and cast them out with effortless authority.
c. “They begged Him that He would not command them to go out into the abyss.”
The demons dreaded being sent into the abyss (abussos in Greek), the “bottomless pit” mentioned in Revelation 9:1–2 and ruled over by Apollyon/Abaddon (Revelation 9:11). It is a place of confinement for certain demons, a prison until their final judgment.
These spirits preferred inhabiting a body, even of swine, rather than facing inactivity or confinement. Trapp remarked, “Lo, it is another hell to the devil to be idle, or otherwise than evil-occupied.” Their nature is so bent on destruction that existence without mischief is torment.
Their plea shows that they recognized both the power and the ultimate authority of Christ. They knew that He held their destiny in His hands.
d. “The demons went out of the man and entered the swine.”
Jesus granted their request, and the demons entered a herd of swine nearby. Though strange to us, this reveals several truths:
Demons crave embodiment, as Genesis 3 also shows when Satan used a serpent. A body gives them a means to manifest their nature and accomplish destruction.
The choice of swine — unclean animals under the Law of Moses — highlighted the demonic association with impurity.
Importantly, they could not even enter pigs without Christ’s permission. Adam Clarke noted: “Since a demon cannot enter even into a swine without being sent by God himself, how little is the power or malice of them to be dreaded by those who have God for their portion and protector!”
Spurgeon added: “Satan would rather vex swine than do no mischief at all. He is so fond of evil that he would work it upon animals if he cannot work it upon men.”
e. “The herd ran violently down the steep place into the lake and drowned.”
Immediately the destructive character of the demons was revealed. What they desired to do to the man, they accomplished with the swine. Jesus Himself said of Satan, “The thief does not come except to steal, and to kill, and to destroy” (John 10:10).
By allowing the demons to enter the swine, Jesus made their true intent visible. They had sought to annihilate the man just as they annihilated the pigs. The only restraint upon their malice was the image of God in man and the sovereign power of Christ.
Some object that this was unfair to the swineherds who lost their property. Yet as Clarke wisely observed, temporal possessions are of little value compared to the eternal purposes of God. At times God permits loss of wealth either in mercy, to free us from bondage to it, or in judgment, to punish covetousness or injustice.
Spurgeon offered several pointed observations:
“Swine prefer death to devilry; and if men were not worse than swine, they would be of the same opinion.”
“They run hard whom the devil drives.”
“The devil drives his hogs to a bad market.”
3. The Reaction of the Bystanders to the Deliverance of the Demon-Possessed Man
Luke 8:34–37 (NKJV):
“When those who fed them saw what had happened, they fled and told it in the city and in the country. Then they went out to see what had happened, and came to Jesus, and found the man from whom the demons had departed, sitting at the feet of Jesus, clothed and in his right mind. And they were afraid. They also who had seen it told them by what means he who had been demon-possessed was healed. Then the whole multitude of the surrounding region of the Gadarenes asked Him to depart from them, for they were seized with great fear. And He got into the boat and returned.”
a. “They were afraid… and they were seized with great fear.”
The herdsmen who tended the swine witnessed the destruction of the herd and fled, spreading the news both in the city and countryside. When the crowds came, they saw the once-possessed man transformed: clothed, calm, and seated at the feet of Jesus, the posture of a disciple. This complete reversal should have brought joy and thanksgiving, yet instead it provoked fear.
They were more afraid of a delivered man than they ever were of a demon-possessed one. A raving madman in chains was normal to them; a man set free by the authority of Christ was unnerving.
Their fear reveals that their worldview was shattered. According to their superstitions, the demons should have overpowered Jesus. Instead, Jesus had absolute authority, and they did not know how to process such power. As fallen men often do, they preferred bondage to freedom, because freedom came from Christ and required submission to Him.
b. “Then the whole multitude… asked Him to depart.”
Rather than rejoicing at the man’s restoration, the people collectively urged Jesus to leave. They valued their swine, their economy, and their comfort more than the salvation and transformation of one soul.
Their request is chilling: they did not seem to mind the presence of a tormented man among them, but they could not endure the presence of Christ. As Spurgeon put it, “Here was a whole city at a prayer meeting, praying against their own blessing. Horrible was their prayer; but it was heard, and Jesus departed out of their coasts.”
This is a sober reminder that Jesus does not force Himself where He is unwelcome. He will leave when asked, even though His presence brings life and liberty. As Revelation 3:20 says, “Behold, I stand at the door and knock.” Christ’s presence must be welcomed.
Often, people today respond in the same way. They fear what Jesus will do in their lives more than what Satan is already doing. They prefer familiar bondage to uncomfortable freedom. They push Christ away because His power threatens their priorities, pleasures, or possessions.
4. The Reaction of the Man Who Had Been Delivered from Demons
Luke 8:38–39 (NKJV):
“Now the man from whom the demons had departed begged Him that he might be with Him. But Jesus sent him away, saying, ‘Return to your own house, and tell what great things God has done for you.’ And he went his way and proclaimed throughout the whole city what great things Jesus had done for him.”
a. “The man from whom the demons had departed.”
What a beautiful title — a testimony forever tied to Christ’s work of deliverance. His identity was no longer defined by bondage, but by redemption. Perhaps for the rest of his life, he was remembered as “the man from whom the demons had departed.” The gospel changes one’s name and reputation, replacing shame with testimony. This echoes Paul’s words: “And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God” (1 Corinthians 6:11).
b. “Begged Him that he might be with Him.”
The man’s response was not only relief from torment but devotion to Christ Himself. At first, he was simply sitting at Jesus’ feet (Luke 8:35), the position of a learner. Now he longed to follow Jesus as a disciple, desiring His presence above all else.
This reveals genuine transformation: he did not merely want what Jesus could do for him, he wanted Jesus Himself. His heart was changed from enslavement to longing for fellowship. True deliverance always leads to devotion.
c. “But Jesus sent him away.”
Surprisingly, Jesus denied the man’s request. Unlike the crowd, who made an ungodly request for Jesus to depart (Luke 8:37) and were granted their wish, this man made a godly request to remain with Jesus, yet was refused. Christ’s denial was not rejection but redirection.
Jesus had a greater mission for him: to be a witness to his own people in the Decapolis. The man could accomplish more by staying than by traveling with Christ. His testimony among those who knew his former condition carried immense weight.
There was also a pastoral purpose. Jesus freed him from superstition and fear. The man may have thought he needed to remain physically close to Jesus to stay free from demonic attack. Spurgeon insightfully remarked: “If he did fear, and I feel morally certain that he did, that the devils would return, then, of course, he longed to be with Christ. But Christ takes that fear from him, and as good as says to him, ‘You do not need to be near me; I have so healed that you will never be sick again.’”
Trapp adds: “Christ would not have him depend upon His bodily presence, but upon His almighty power.” This is a timeless reminder that faith must rest not in Christ’s visible presence but in His eternal authority.
d. “He went his way and proclaimed throughout the whole city what great things Jesus had done for him.”
The man obeyed and became the first missionary to the Decapolis. His ministry was deeply personal — he was to testify not about abstract doctrine but about what Jesus had done for him. Every believer has this same responsibility: to proclaim the greatness of Christ’s work in their own life.
His story showed the value of one life. Jesus crossed the sea, faced a violent storm, confronted a legion of demons, and disrupted an entire region — all for the deliverance of one man. That man, in turn, became a witness to many.
His story also showed that no one is beyond hope. If Jesus could restore a man so degraded, violent, and tormented, then He can redeem anyone.
Notice the subtle but profound truth: Jesus told him to “tell what great things God has done for you,” and the man went and declared “what great things Jesus had done for him.” This is no contradiction, but a declaration of Christ’s deity. Jesus is God, and the man instinctively bore witness to that reality.
E. A Woman Healed, a Girl Raised from the Dead
1. A Father’s Plea That Jesus Would Heal His Only Daughter (Luke 8:40–42)
Luke 8:40–42 (NKJV):
“So it was, when Jesus returned, that the multitude welcomed Him, for they were all waiting for Him. And behold, there came a man named Jairus, and he was a ruler of the synagogue. And he fell down at Jesus’ feet and begged Him to come to his house, for he had an only daughter about twelve years of age, and she was dying. But as He went, the multitudes thronged Him.”
a. “The multitude welcomed Him.”
After leaving the Gentile region and delivering the man possessed by a legion of demons, Jesus returned across the Sea of Galilee to the Jewish towns on the western side. Unlike the Gadarenes, who begged Him to leave, the people here eagerly received Him. They had been waiting in expectation, a sharp contrast to the rejection He had just faced.
This highlights the varying responses to Jesus: some reject Him out of fear or hardness, while others wait with longing hearts. The multitudes pressed to see Him, not always with pure motives, but demonstrating His undeniable draw.
b. “He was a ruler of the synagogue.”
Jairus held an important and respected position. A synagogue ruler was similar to a pastor today, responsible for overseeing both the spiritual order and practical operation of the synagogue. This included supervising readings of the Law, appointing teachers, and maintaining the building. For such a man to come publicly to Jesus was no small act.
In desperation, Jairus “fell down at Jesus’ feet and begged Him.” His posture revealed humility. Position, honor, and reputation were set aside when his daughter’s life hung in the balance.
His plea was urgent: his only daughter, about twelve years of age, was dying. Twelve years marked the transition into womanhood, underscoring the sorrow of a life about to be cut short at its beginning.
Lane describes the role of the synagogue ruler: “As synagogue-ruler he was a lay official responsible for supervision of the building and arranging the service.” The weight of responsibility did not prevent Jairus from humbling himself before Christ.
This scene recalls the centurion in Luke 7:1–10, who also sought Jesus’ help in a life-threatening situation. But whereas the centurion trusted Jesus to heal with only a word from afar, Jairus begged Him to come in person. Jesus did not rebuke Jairus for weaker faith but met him at the level of his trust.
Morrison insightfully observed: “Everybody in Capernaum knew Jairus; but no one knew that he believed in Christ until his little daughter was at the point of death. Then he confessed it.” Often it is affliction that brings hidden faith into open confession.
c. “But as He went, the multitudes thronged Him.”
Jesus immediately responded to Jairus’ plea, demonstrating His compassion. He did not demand that Jairus rise to the centurion’s level of faith. Instead, He honored the faith Jairus had and went with him.
Luke’s word for “thronged” paints a vivid picture. The crowd pressed in so tightly that Jesus was “almost suffocated” (Clarke). The same Greek root is used earlier in Luke 8:7 to describe how thorns “choked” the seed of the Word. Here, the press of people nearly overwhelmed Him physically.
Yet even in the press of the multitude, Jesus would pause to respond to a single desperate touch of faith (Luke 8:43–48).
2. A Woman Healed of Her Hemorrhage (Luke 8:43–44)
Luke 8:43–44 (NKJV):
“Now a woman, having a flow of blood for twelve years, who had spent all her livelihood on physicians and could not be healed by any, came from behind and touched the border of His garment. And immediately her flow of blood stopped.”
a. “A woman, having a flow of blood for twelve years.”
This woman was in a desperate and hopeless condition. For twelve years she had suffered continual bleeding, which not only weakened her physically but also carried immense social and spiritual consequences. According to the Law of Moses, her condition made her ceremonially unclean:
“If a woman has a discharge of blood for many days, other than at the time of her customary impurity, or if it runs beyond her usual time of impurity, all the days of her unclean discharge shall be as the days of her customary impurity. She shall be unclean” (Leviticus 15:25).
Anyone who touched her became unclean (Leviticus 15:26–27). This left her socially isolated, excluded from worship, and likely abandoned by family and community. For twelve years, she carried shame, weakness, and loneliness.
b. “Who had spent all her livelihood on physicians and could not be healed by any.”
Luke the physician records with accuracy that she had exhausted her resources on medical help without success. Mark adds that her condition grew worse (Mark 5:26). She was physically drained, financially ruined, and spiritually burdened.
Jewish rabbis had prescribed strange and superstitious remedies, such as drinking boiled Persian onions in wine or being startled suddenly while holding wine (Clarke). These ineffective cures only deepened her suffering.
Her plight mirrors the futility of many today who, when spiritually sick, turn to “Doctor Entertainment,” “Doctor Success,” “Doctor Self-Help,” or “Doctor Religion,” only to discover none of these can heal the soul. True healing is found only in Christ, the Great Physician.
c. “Came from behind and touched the border of His garment.”
Ashamed of her condition and fearful of condemnation, the woman sought healing secretly. She dared not openly ask Jesus for help, lest she be rebuked for pressing through the crowd while ceremonially unclean. Instead, she reached for the fringe of His garment.
The term translated “border” (kraspedon) refers to the tassels (tzitzit) that Jewish men were commanded to wear on the corners of their garments as reminders of God’s commandments (Numbers 15:38–39).
Her faith was mixed with superstition. She may have believed that there was mystical power in the tassels themselves. Yet her faith, however imperfect, was directed toward the right person. She believed that contact with Jesus could heal her.
This highlights a crucial truth: the object of faith is more important than the perfection of faith. Though her faith was mingled with error, it was true faith because it clung to Christ.
d. “And immediately her flow of blood stopped.”
The healing was instant and complete. For twelve years her life had been consumed by this affliction, but in one moment of faith she was restored.
According to Jewish thought, her touch should have made Jesus unclean. But the reverse occurred: instead of defiling Him, she was cleansed by Him. This illustrates the gospel. When sinners lay their sin upon Christ, it does not corrupt Him, but He makes them whole. As Paul writes, “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5:21).
Her healing was not only physical but symbolic: uncleanness, shame, and separation were all removed in Christ. She was now free to return to worship, community, and life itself.
3. Jesus Speaks to the Healed Woman (Luke 8:45–48)
Luke 8:45–48 (NKJV):
“And Jesus said, ‘Who touched Me?’ When all denied it, Peter and those with him said, ‘Master, the multitudes throng and press You, and You say, “Who touched Me?”’ But Jesus said, ‘Somebody touched Me, for I perceived power going out from Me.’ Now when the woman saw that she was not hidden, she came trembling; and falling down before Him, she declared to Him in the presence of all the people the reason she had touched Him and how she was healed immediately. And He said to her, ‘Daughter, be of good cheer; your faith has made you well. Go in peace.’”
a. “Who touched Me?”
To the disciples, this question seemed absurd. Luke had already told us that the multitudes thronged Him (Luke 8:42), so many were brushing against Him at once. To them, it seemed unreasonable that Jesus should single out one touch. But Jesus distinguished between the casual contact of the crowd and the believing touch of faith.
Many pressed against Him without blessing, but one touched Him and was healed. There is a vast difference between “bumping into” Jesus in the crowd and reaching out to Him with faith.
This remains true today. People can attend worship services, sing hymns, even study the Bible, and yet never truly touch Christ in faith. As Spurgeon said: “It is not every contact with Christ that saves men; it is the arousing of yourself to come near to him, the determinate, the personal, resolute, believing touch of Jesus Christ which saves.”
Meyer adds: “We may be very near Christ, and throng Him, without touching; but no one can touch Him, however lightly, without deriving the very grace needed.”
b. “I perceived power going out from Me.”
Jesus knew that divine power had been released in response to faith. His miracles were not magical or mechanical, but personal. The healing was not accidental — it came through deliberate faith placed in Him. This underscores the living connection between the believer and Christ: when faith touches Him, His power flows forth.
c. “The woman saw that she was not hidden.”
Jesus already knew who had touched Him. Mark’s account notes, “He looked around to see her who had done this thing” (Mark 5:32). His call forced her into the open, trembling, and falling down before Him. While it seemed embarrassing, Jesus had greater purposes:
To assure her of her healing. She may have feared her cure was temporary or imagined. By publicly affirming, “Your faith has made you well,” Jesus gave her lasting confidence.
To assure others of her healing. For twelve years, she had been an outcast. Now she was restored, not secretly, but before all. Her public confession silenced doubts.
To clarify the reason for her healing. It was not the garment, nor superstition, but her faith in Jesus that made her whole. The focus was shifted from the act of touching to the object of faith.
To show she had not stolen a blessing. Left hidden, she might have believed she had snatched healing without permission. Jesus wanted her to know she was welcomed, not a thief of grace.
To encourage Jairus. As his daughter lay dying, Jairus may have grown impatient with the delay. But witnessing this woman’s faith and Christ’s power would strengthen his trust that Jesus could also heal — or even raise — his child.
To bless her with tender assurance. Jesus called her “Daughter,” the only time He addressed someone with this title. This special term of endearment revealed His deep compassion and personal love for her.
To cure her of fear. Her trembling was replaced with joy and peace. Jesus said, “Be of good cheer… Go in peace,” granting not only physical healing but also emotional and spiritual restoration.
d. The higher lesson.
Jesus sometimes calls us into situations that seem humiliating or difficult, not to harm us, but to bless us. If our greatest concern is avoiding embarrassment, then pride has become our idol. Christ calls us forward so we might know Him more deeply, bless others through our testimony, and receive a fuller measure of His grace.
Meanwhile, Jairus must have agonized as the delay cost precious moments for his dying daughter. Yet God’s timing is never late. What seemed slow to Jairus was the perfect moment for God to show His power in both the woman’s healing and his daughter’s eventual resurrection.
4. Jesus Calls Jairus to a Radical Faith with a Radical Promise (Luke 8:49–50)
Luke 8:49–50 (NKJV):
“While He was still speaking, someone came from the ruler of the synagogue’s house, saying to him, ‘Your daughter is dead. Do not trouble the Teacher.’ But when Jesus heard it, He answered him, saying, ‘Do not be afraid; only believe, and she will be made well.’”
a. “Your daughter is dead.”
The news must have pierced Jairus’ heart. His worst fears seemed confirmed: the delay caused by Jesus’ attention to the woman had cost his daughter’s life. Doubt likely rushed in: “If only Jesus had come sooner. If only He had not wasted time on someone else. Now it is too late.” Yet what seemed final to Jairus was not final to Jesus.
b. “Do not be afraid; only believe.”
Jesus responded with both a prohibition and a command. First, He called Jairus to put away fear, because fear and faith cannot rule the heart together. Second, He commanded him to believe — not to believe and analyze, or believe and despair, but only believe.
To demand faith at the moment of death may seem cruel, but Jesus knew fear would choke faith if allowed to dominate.
Faith is not believing without evidence; faith is trusting in the promise of Christ against all contrary evidence. Jairus had nothing left to cling to except Jesus’ word.
c. “Only believe, and she will be made well.”
This was a radical promise. Humanly, the situation was beyond hope. But Jesus declared a higher reality — His word was stronger than death itself. Jairus was called to trust not in what he saw but in what Jesus said. This is the hardest place to be, yet also the best place: stripped of all else, resting only in the word of Christ.
5. Jesus Raises the Little Girl from the Dead (Luke 8:51–56)
Luke 8:51–56 (NKJV):
“When He came into the house, He permitted no one to go in except Peter, James, and John, and the father and mother of the girl. Now all wept and mourned for her; but He said, ‘Do not weep; she is not dead, but sleeping.’ And they ridiculed Him, knowing that she was dead. But He put them all outside, took her by the hand and called, saying, ‘Little girl, arise.’ Then her spirit returned, and she arose immediately. And He commanded that she be given something to eat. And her parents were astonished, but He charged them to tell no one what had happened.”
a. “He permitted no one to go in except Peter, James, and John.”
Jesus often took these three disciples — His inner circle — into moments of intimate revelation (Luke 9:28; Mark 14:33). They were being trained for leadership and needed firsthand encounters with His divine power. The parents also were present, for this miracle was deeply personal.
b. “All wept and mourned for her.”
Professional mourners were common in that culture, hired to amplify the atmosphere of grief. Yet their sorrow quickly turned to mockery when Jesus spoke, revealing its superficiality. They ridiculed Him, just as men ridiculed His origin, actions, and even His crucifixion. Humanity’s cruelty is often most exposed in ridicule. Morrison warns that a spirit of mockery destroys not only reverence for others but faith within ourselves.
c. “She is not dead, but sleeping.”
Jesus was not denying reality. He knew she was physically dead, but He spoke of a higher reality. For Him, death is no more permanent than sleep. He who is “the resurrection and the life” (John 11:25) holds authority even over the grave. His words anticipated the New Testament teaching that for believers, death is but a sleep until the resurrection (1 Thessalonians 4:14).
d. “He put them all outside.”
Unbelief was banished from the room. Jesus would not perform this miracle before mockers, lest their scorn discourage the faith of Jairus and his wife. God still removes the scoffer from the chamber of blessing; unbelief shuts the door on divine power.
e. “Little girl, arise.”
With tender simplicity, Jesus addressed her as if waking her from sleep. Romans 4:17 says that God “gives life to the dead and calls those things which do not exist as though they did.” By His divine word, her spirit returned, and she arose immediately. His authority over death was absolute.
f. “He commanded that she be given something to eat.”
This practical detail grounded the miracle in reality. She was not a ghost or vision; she needed nourishment. Clarke observed: “Though she was raised to life by a miracle, she was not to be preserved by a miracle. Nature is God’s great instrument, and He delights to work by it.” Jesus cared not only for her spirit but also for her body.
g. “Her parents were astonished.”
Astonishment seized them, yet Jesus charged them to silence. This was not the time for public proclamation, for His ministry was not about gathering fame but fulfilling His Father’s will in God’s timing.
h. A Tale of Two Miracles.
Luke deliberately intertwines the healing of the woman and the raising of Jairus’ daughter:
The woman had twelve years of suffering; Jairus had twelve years of joy with his daughter, now threatened with loss.
The woman was poor, having spent all her money; Jairus was wealthy and respected.
She was an outcast; he was a synagogue ruler.
She came secretly; he came publicly.
She thought all she needed was to touch His garment; he thought Jesus must come to his house.
Jesus healed her immediately; Jairus experienced a delay.
Her healing was public; his daughter’s resurrection was private.
In both cases, Jesus met them personally and perfectly. The common denominator was faith in Christ, and in each case, His word was proven true.
