Lucas 8
J.C. Ryle · Citado em PreceptAustin
Lucas 8
Ryle - LET us mark, in these verses, our Lord Jesus Christ’s unwearied diligence in doing good. We read that “He went throughout every city and village, preaching and showing the glad tidings of the kingdom of God.” We know the reception that He met with in many places. We know that while some believed, many believed not. But man’s unbelief did not move our Lord, or hinder His working. He was always “about His Father’s business.” Short as His earthly ministry was in point of duration, it was long when we consider the work that it comprised. Let the diligence of Christ be an example to all Christians. Let us follow in His steps, however far we may come short of His perfection. Like Him, let us labor to do good in our day and generation, and to leave the world a better world than we found it. It is not for nothing that the Scripture says expressly: “He that abideth in him ought himself also so to walk even as he walked.” (1 John 2:6.) Time is undoubtedly short. But much is to be done with time, if it is well economised and properly arranged. Few have an idea how much can be done in twelve hours, if men will stick to their business and avoid idleness and frivolity. Then let us, like our Lord, be diligent, and “redeem the time.” Time is undoubtedly short. But it is the only season in which Christians can do any active work of mercy. In the world to come there will be no ignorant to instruct, no mourners to comfort, no spiritual darkness to enlighten, no distress to relieve, no sorrow to make less. Whatever work we do of this kind must be done on this side of the grave. Let us awake to a sense of our individual responsibility. Souls are perishing, and time is flying. Let us resolve, by God’s grace, to do something for God’s glory before we die. Once more let us remember our Lord’s example, and, like Him, be diligent and “redeem the time.” Let us mark, secondly, in these verses, the power of the grace of God, and the constraining influence of the love of Christ. We read that among those who followed our Lord in his journeyings, were “certain women which had been healed of evil spirits and infirmities.” We can well imagine that the difficulties these holy women had to face in becoming Christ’s disciples were neither few nor small. They had their full share of the contempt and scorn which was poured on all followers of Jesus by the Scribes and Pharisees. They had, besides, many a trial from the hard speeches and hard usage which any Jewish woman who thought for herself about religion would probably have to undergo. But none of these things moved them. Grateful for mercies received at our Lord’s hands, they were willing to endure much for His sake. Strengthened inwardly, by the renewing power of the Holy Ghost, they were enabled to cleave to Jesus and not give way.—And nobly they did cleave to Him to the very end! It was not a woman who sold the Lord for thirty pieces of silver. They were not women who forsook the Lord in the garden and fled. It was not a woman who denied Him three times in the high priest’s house.—But they were women who wailed and lamented when Jesus was led forth to be crucified. They were women who stood to the last by the cross. And they were women who were first to visit the grave “where the Lord lay.” Great indeed is the power of the grace of God! Let the recollection of these women encourage all the daughters of Adam who read of them, to take up the cross and to follow Christ. Let no sense of weakness, or fear of falling away, keep them back from a decided profession of religion. The mother of a large family, with limited means, may tell us that she has no time for religion.—The wife of an ungodly husband may tell us that she dares not take up religion.—The young daughter of worldly parents may tell us that it is impossible for her to have any religion.—The maid-servant in the midst of unconverted companions, may tell us that in her place a person cannot follow religion.—But they are all wrong, quite wrong. With Christ nothing is impossible. Let them think again, and change their minds. Let them begin boldly in the strength of Christ, and trust Him for the consequences. The Lord Jesus never changes. He who enabled “many women” to serve Him faithfully while He was on earth, can enable women to serve Him, glorify Him, and be His disciples at the present day. Let us mark lastly, in these verses, the peculiar privilege which our Lord grants to His faithful followers. We read that those who accompanied Him in His journeyings, “ministered to him of their substance.” Of course He needed not their help. “All the beasts of the forest were his, and the cattle upon a thousand hills.” (Psalm 50:10.) That mighty Saviour who could multiply a few loaves and fishes into food for thousands, could have called forth food from the earth for His own sustenance, if He had thought fit. But He did not do so, for two reasons.—One reason was, that He would show us that He was man like ourselves in all things, sin only excepted, and that He lived the life of faith in His Father’s providence. The other reason was, that by allowing His followers to minister to Him, He might prove their love, and test their regard for Himself. True love will count it a pleasure to give anything to the object loved. False love will often talk and profess much, but do and give nothing at all. This matter of “ministering to Christ” opens up a most important train of thought, and one which we shall do well to consider. The Lord Jesus Christ is continually providing His Church at the present day. No doubt it would be easy for Him to convert the Chinese or Hindoos in a moment, and to call grace into being with a word, as He created light on the first day of this world’s existence.—But He does not do so. He is pleased to work by means. He condescends to use the agency of missionaries, and the foolishness of man’s preaching, in order to spread His Gospel. And by so doing, He is continually proving the faith and zeal of the churches. He lets Christians be fellow workers with Him, that He may prove who has a will to “minister” and who has none. He lets the spread of the Gospel be carried on by subscriptions, contributions, and religious Societies, that He may prove who are the covetous and unbelieving, and who are the truly “rich towards God.” In short, the visible Church of Christ may be divided into two great parties, those who “minister” to Christ, and those who do not. May we all remember this great truth and prove our own selves! While we live we are all upon our trial. Our lives are continually showing whose we are and whom we serve, whether we love Christ or whether we love the world. Happy are they who know something of “ministering to Christ of their substance!” It is a thing which can still be done, though we do not see Him with our eyes. Those words which describe the proceedings of the Judgment day are very solemn, “I was an hungered and ye gave me no meat, I was thirsty and ye gave me no drink.” (Matt. 25:42.) Luke 8:4 When a large crowd was coming together, and those from the various cities were journeying to Him, He spoke by way of a parable: KJV And when much people were gathered together, and were come to him out of every city, he spake by a parable: Matthew 13:2; Mark 4:1 Luke 8:4-15 Receptivity to the Gospel, Part 1 - John MacArthur Luke 8:4-15 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Matthew 13:1-2+ That day Jesus went out of the house (go back to the end of Mt 12:46-50) and was sitting by the sea. And large crowds gathered to Him, so He got into a boat and sat down, and the whole crowd was standing on the beach. Mark 4:1-2+ He began to teach again by the sea. And such a very large crowd gathered to Him that He got into a boat in the sea and sat down; and the whole crowd was by the sea on the land. 2 And He was teaching them many things in parables, and was saying to them in His teaching, JESUS TEACHES A PARABLE BY THE SEA This is not the first parable in Luke for others are described in Lk 5:36–39; Lk 6:39, 41–44, 47–49; Lk 7:41–42. Note the pattern of the present parable - (1) Parable Told (Lk 8:4-8), (2) Reason for parable given and (3) Parable Interpreted (Lk 8:11-15). The three pericopes of this unit (Lk 8:4-21) all relate to the theme of revelation and response. -- Darrell Bock Darrell Bock places this next section in what he terms the "Call to Faith (Lk 8:4–21) Coming after the emphasis on faith in Lk 7:36–8:3, this unit is a call to respond. The christological ground for that response was laid in the answer to the question of Jesus’ identity in Lk 7:18–35. Luke wishes to reassure his readers that Jesus can and should be trusted. The three pericopes of this unit all relate to the theme of revelation and response. The seed parable explains various reactions to Jesus’ message (Lk 8:4–15). Jesus then compares his message to light (8:16–18). Since light is meant to be seen, all should watch how they respond to Jesus’ message, for through the word comes the opportunity to receive from God or to lose what one has. Finally, commendation is given to those who respond (Lk 8:19–21). Jesus’ family consists of those who obey God."...Luke differs from Mark 4 = Matt. 13 by isolating and focusing on a single parable, rather than narrating all the kingdom parables. In this way, Luke can develop a theology of the word of God (Luke 8:4–21) and call people to respond. This focus is unique to him, but it is an appropriate topical use of Jesus’ teaching." (See Luke: Baker Exegetical Commentary) When a large crowd was coming together - We need to keep in mind that although the crowd was large, it was not because Jesus was preaching the Gospel to repent and believe (Mk 1:15) but because Jesus was performing many signs and wonders. Most of the crowds' hearts were not good soil for the seed. Most of them wanted miracles but not the greatest miracle of all which is personal salvation. Coming together is in the present tense and suggests the crowd was continually growing in size. Mark 4:1 and Matthew 13:1 tell us the location for the crowd coming together was the seaside as the place where Jesus was at the start of the series of parables." "The acoustic setting from the boat would have been ideal for Jesus’ voice to carry to the crowds. Some places in Palestine, such as a cove near Capernaum, have natural acoustics that would allow as many as seven thousand people to hear a person speaking in the center of the cove." (IVP Background Commentary) He spoke by way of a parable - Mk 4:2 has "He was teaching (Imperfect tense describing it as going on) them many things in parables, and was saying to them in His teaching." Parables ..reveal truth to those who are spiritually responsive; and they conceal truth from those who are spiritually superficial or scoffing. -- Steven Cole W H Griffith-Thomas - A parable is a teaching device in which a principle is concealed and a truth revealed. It gives the hearer first sight and then insight. Crowd (3793)(ochlos) refers to a relatively large number of people gathered together. Here Luke adds the adjective pollus which means many, numerous, large. We can picture the multitudes gathering. Recall that the report (Lk 7:17-note) about Jesus raising a dead man had spread throughout the regions (cf Lk 7:7-16, 17-note) Was coming together (4896)(suneimi) means literally to be with, to come together, to assemble. Parable (symbol) (3850)(parabole rom para = beside, near + ballo = throw, cast; English "parable") is literally a throwing beside or placing of one thing by the side of another (juxtaposition as of ships in battle in classic Greek). The metaphorical meaning is to place or lay something besides something else for the purpose of comparison. (Mt 24:32, Mk 13:28, Mk 3:23, Lk 14:7). An illustration (Mt 13:3). (See Daniel Akin's summary points on parables).
Lucas 8
Ryle says that "We learn, firstly, from these verses, that spiritual knowledge ought to be diligently used. Our Lord tells us that it is like a lighted candle, utterly useless, when covered with a bushel, or put under a bed,—only useful when set upon a candlestick, and placed where it can be made serviceable to the wants of men. When we hear this lesson, let us first think of ourselves. The Gospel which we possess was not given us only to be admired, talked of, and professed,—but to be practised. It was not meant merely to reside in our intellect, and memories, and tongues,—but to be seen in our lives. Christianity is a talent committed to our charge, and one which brings with it great responsibility. We are not in darkness like the heathen. A glorious light is put before us. Let us take heed that we use it. While we have the light let us walk in the light. (John 12:35.) But let us not only think of ourselves. Let us also think of others. There are millions in the world who have no spiritual light at all. They are without God, without Christ, and without hope. (Ephes. 2:12.) Can we do nothing for them?—There are thousands around us, in our own land, who are unconverted and dead in sins, seeing nothing and knowing nothing aright. Can we do nothing for them?—These are questions to which every true Christian ought to find an answer. We should strive, in every way, to spread our religion. The highest form of selfishness is that of the man who is content to go to heaven alone. The truest charity is to endeavor to share with others every spark of religious light we possess ourselves, and so to hold our own candle that it may give light to every one around us. Happy is that soul, which, as soon as it receives light from heaven, begins to think of others as well as itself! No candle which God lights was ever meant to burn alone. Lamp (3088)(luchnos/lychnos) literally refers to a portable lamp fed with oil and not to a candle but candles were not invented until the Middle Ages! The lamp was originally an open bowl, then a closed lamp in various forms, usually put on a stand to give better light, the luchnía being the stand.. A number of the uses of luchnos are figurative or metaphorical. Luchnos - Matt. 5:15; Matt. 6:22; Mk. 4:21; Lk. 8:16; Lk. 11:33; Lk. 11:34; Lk. 11:36; Lk. 12:35; Lk. 15:8; Jn. 5:35; 2 Pet. 1:19; Rev. 18:23; Rev. 21:23; Rev. 22:5 Luke 8:17 "For nothing is hidden that will not become evident, nor anything secret that will not be known and come to light. NET Luke 8:17 For nothing is hidden that will not be revealed, and nothing concealed that will not be made known and brought to light. GNT Luke 8:17 οὐ γάρ ἐστιν κρυπτὸν ὃ οὐ φανερὸν γενήσεται οὐδὲ ἀπόκρυφον ὃ οὐ μὴ γνωσθῇ καὶ εἰς φανερὸν ἔλθῃ. NLT Luke 8:17 For all that is secret will eventually be brought into the open, and everything that is concealed will be brought to light and made known to all. KJV Luke 8:17 For nothing is secret, that shall not be made manifest; neither any thing hid, that shall not be known and come abroad. ESV Luke 8:17 For nothing is hidden that will not be made manifest, nor is anything secret that will not be known and come to light. NIV Luke 8:17 For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open. ASV Luke 8:17 For nothing is hid, that shall not be made manifest; nor anything secret, that shall not be known and come to light. CSB Luke 8:17 For nothing is concealed that won't be revealed, and nothing hidden that won't be made known and come to light. NKJ Luke 8:17 "For nothing is secret that will not be revealed, nor anything hidden that will not be known and come to light. NRS Luke 8:17 For nothing is hidden that will not be disclosed, nor is anything secret that will not become known and come to light. YLT Luke 8:17 for nothing is secret, that shall not become manifest, nor hid, that shall not be known, and become manifest. NAB Luke 8:17 For there is nothing hidden that will not become visible, and nothing secret that will not be known and come to light. NJB Luke 8:17 For nothing is hidden but it will be made clear, nothing secret but it will be made known and brought to light. GWN Luke 8:17 There is nothing hidden that will not be revealed. There is nothing kept secret that will not come to light. BBE Luke 8:17 For nothing is put out of view which will not be made clear, and nothing is secret of which the knowledge will not come to light. Luke 8:16-21 Be Careful How You Listen - John MacArthur Luke 8:16-21 Take Care How You Listen! - Steven Cole Luke 8:18 Heedful Hearing - C H Spurgeon Luke 8 Resources - Multiple Sermons and Commentaries For nothing is hidden that will not become evident (phanerós), nor anything secret (apokruphos) that will not be known and come to light. This statement ultimately applies to the fact that nothing can be concealed on judgment day. For God will bring every act to judgment, everything which is hidden, whether it is good or evil. (Eccl 12:14) Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men’s hearts; and then each man’s praise will come to him from God. (1 Cor 4:5) But there is nothing covered up that will not be revealed, and hidden that will not be known. Accordingly, whatever you have said in the dark will be heard in the light, and what you have whispered in the inner rooms will be proclaimed upon the housetops. (Lk 12:2-3) Neither is His ear so dull That it cannot hear. (Isa 59:1) The heavens will reveal his iniquity, And the earth will rise up against him. (Job.20:27) Though his hatred covers itself with guile, His wickedness will be revealed before the assembly. (Pr.26:26) Compare these passages with Luke 8:17... Matthew 10:26 “Therefore do not fear them, for there is nothing concealed that will not be revealed, or hidden that will not be known. Luke 12:2 “But there is nothing covered up that will not be revealed, and hidden that will not be known. Spurgeon on For nothing is hidden that will not become evident - You cannot conceal anything from the eye of God, so do not try to do so. You are like bees in a glass hive, watched while you are working, and your every movement observed. God can read the secret emotions of our hidden nature. “All things are naked and opened unto the eyes of him with whom we have to do.” (Luke 8 - exposition) This verse echoes the OT teaching of Moses “But if you will not do so, behold, you have sinned against the LORD, and be sure your sin will find you out (Lxx for find you out = katalambano = to seize, grasp with force, overpower you!). (Numbers 32:23) Comment: This warning was issued specifically to the tribes of Reuben, Gad and half the tribe of Manasseh, exhorting them to fulfill their commitment to participate with the other tribes in the campaign in Canaan. Yet, it expresses a universal principle. No sin against God or His Word will remain secret and unpunished. Whatever a man sows, that he will also reap (Gal. 6:7; Hos. 8:7). One day every man must give account of himself to God (Rom. 14:10, 12). NET Note on nothing is hidden - Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed. Henry
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Ryle - The application of these words and their connection with the context are not quite clear. Their primary sense appears to be that the disciples must not suppose that our Lord’s instructions were intended to be kept secret, and reserved from the world. They were not to be confined to a few favored hearers, like the lessons of the heathen philosophers, but to be published, proclaimed, and made known to all mankind. In this way the light given to the apostles would be “placed on a candlestick,” and not covered and hidden. Some think that the words point to the day of judgment, and the account which will then be taken of the use which all who have seen the light of the Gospel have made of it. (Luke 8) Steven
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Ryle - Let it be remembered, in reading such sayings as these, that the bulk of mankind in all ages are peculiarly dependent on oral teaching. The number of those who have time and abilities for reading and private study will always be small. In the days when printing was not invented, and the writings of men were few, the lesson must have been specially important. But it will never lose its importance as long as the world endures. Ryle's comment reminds me of the fact that "Incredibly 80% of the world, cannot or does not prefer to learn from reading." So one way to take the Gospel to them is orally. There is an interesting ministry designed to reach those who cannot read called Simply the Story. Of course there is the Jesus Film as well as audio recordings of Scripture that are widely available in many languages.
Lucas 8
Ryle - We learn, secondly, from these verses, the great importance of right hearing. The words of our Lord Jesus Christ ought to impress that lesson deeply on our hearts. He says, “Take heed how ye hear.” The degree of benefit which men receive from all the means of grace depends entirely on the way in which they use them. Private prayer lies at the very foundation of religion; yet the mere formal repetition of a set of words, when “the heart is far away,” does good to no man’s soul.—Reading the Bible is essential to the attainment of sound Christian knowledge; yet the mere formal reading of so many chapters as a task and duty, without a humble desire to be taught of God, is little better than a waste of time (Ed: Which is one of my cautions to those who seem to place themselves under a legalistic burden to read through the Bible in a year no matter what. Better one verse per day every day if that verse is chewed upon, digested and practiced throughout the day!).—Just as it is with praying and Bible reading, so it is with hearing. It is not enough that we go to Church and hear sermons. We may do so for fifty years, and “be nothing bettered, but rather worse.” “Take heed,” says our Lord, “how ye hear.” Would any one know how to hear aright? Then let him lay to heart three simple rules. (1) For one thing, we must hear with faith, believing implicitly that every word of God is true, and shall stand. The word in old time did not profit the Jews, “not being mixed with faith in them that heard it.” (Heb. 4:2-note)—(2) For another thing, we must hear with reverence, remembering constantly that the Bible is the book of God. This was the habit of the Thessalonians. They received Paul’s message, “not as the word of men, but the word of God.” (Ed: And notice the effect it had on them! = 1 Th 2:13-note)—(3) Above all, we must hear with prayer, praying for God’s blessing before the sermon is preached, praying for God’s blessing again when the sermon is over. Here lies the grand defect of the hearing of many. They ask no blessing, and so they have none. The sermon passes through their minds like water through a leaky vessel, and leaves nothing behind. Let us bear these rules in mind every Sunday morning, before we go to hear the Word of God preached. Let us not rush into God’s presence careless, reckless, and unprepared, as if it mattered not in what way such work was done. Let us carry with us faith, reverence, and prayer. If these three are our companions, we shall hear with profit, and return with praise. Luke 8:19 And His mother and brothers came to Him, and they were unable to get to Him because of the crowd. KJV Then came to him his mother and his brethren, and could not come at him for the press. Matthew 12:46-50; Mark 3:21,31-35 Luke 8:16-21 Be Careful How You Listen - John MacArthur Luke 8:16-21 Take Care How You Listen! - Steven Cole The Parable of the Seed and the Importance of the Word Luke 8:4-21 - Darrell Bock Luke 8 Resources - Multiple Sermons and Commentaries ARE YOU RELATED TO JESUS? John MacArthur on the timing of this event in the Gospel narratives - Both Matthew (Mt 12:46–50) and Mark (Mk 3:31–35) place this event involving Jesus’ mother and brothers earlier in His ministry, before the parable of the soils. Luke places it here because it fits the theme of this section of his gospel, the importance of properly hearing the word. (See Luke Commentary) In Luke 8:19-21 Jesus drives home His point that hearing is must be linked with obedience for that hearing to be spiritually efficacious. One is not related to Jesus by natural birth, but by spiritual re-birth. Jesus was a Jew but most of the Jews were spiritually unrelated to Jesus because they were disobedient to His Word! Jesus not teaching we are to reject our family ties or obligations. He took care of Mary even as He hung on the cross (John 19:26, 27). What He is doing is giving us priority -- obedience takes precedence over natural family relationships. Allegiance to God always trumps allegiance to one's family. One of the greatest promises in the Gospels is from Jesus giving us the promise of increased intimacy... “He who has My commandments and keeps them is the one who loves Me; and he who loves Me will be loved by My Father (AND WHAT IS LOVE OF JESUS? Jn 14:15), and I will love him and will disclose (emphanizo - make known, manifest, reveal) Myself to him.” (John 14:21)
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Ryle - THE event in our Lord’s life described in these verses is related three times in the Gospels. Matthew, Mark, and Luke were all inspired to record it. This circumstance should teach us the importance of the event, and should make us “give the more heed” to the lessons it contains. We see, firstly, in these verses, that our Lord Jesus Christ was really man as well as God. We read that as he sailed over the Lake of Gennesaret in a ship with his disciples, “he fell asleep.” Sleep, we must be all aware, is one of the conditions of our natural constitution as human beings. Angels and spirits require neither food nor refreshment. But flesh and blood, to keep up a healthy existence, must eat, and drink, and sleep. If the Lord Jesus could be weary, and need rest, He must have had two natures in one person—a human nature as well as a divine. The truth now before us is full of deep consolation and encouragement for all true Christians. The one Mediator, in Whom we are bid to trust, has been Himself “partaker of flesh and blood.” The mighty High Priest, Who is living for us at God’s right hand, has had personal experience of all the sinless infirmities of the body. He has Himself hungered, and thirsted, and suffered pain. He has Himself endured weariness, and sought rest in sleep.—Let us pour out our hearts before Him with freedom, and tell Him our least troubles without reserve. He who made atonement for us on the Cross is One Who “can be touched with the feeling of our infirmities.” (Heb. 4:15) To be weary of working for God is sinful, but to be wearied and worn in doing God’s work is no sin at all. Jesus himself was weary, and Jesus slept. ILLUSTRATION - The Perfect Storm - Back in October of 1991, a storm stronger than any in recorded history hit the coast of Gloucester, Massachusetts. The storm was officially known as “The Halloween nor’easter of 1991.” It has become known as “THE PERFECT STORM” - inspiring the book and movie with the same title. It is called “The Perfect Storm” because it was 3 storms combined into one. Hurricane Grace that was beginning to die out in the Atlantic, energy coming across from the Great Lakes, and an old frontal system that was around the New England area. Sebastian Junger in his book “The Perfect Storm” wrote, “A mature hurricane is by far the most powerful event on Earth. The combined nuclear arsenals of the United States and the former Soviet Union don’t contain enough energy to keep a hurricane going for one day.” In the case of “The Perfect Storm”, when these 3 elements combined, it regenerated the hurricane creating an almost apocalyptic situation in the Atlantic Ocean. Boats encountered waves of 100 ft; the equivalent of a 10-story building. Winds blasted over the ocean at more than 100 mph. Waves 30 and 40 feet high battered the New England Coast, destroying 200 homes, and property damage totaling $500 million. Nine people died, including the 6-man crew of a ‘sword-fish boat’ named the Andrea Gail from Gloucester, Massachusetts. ILLUSTRATION - One of the most awful experiences of my life occurred when I was in the Coast Guard. Sixty mile-per-hour gale-force winds were churning up 20-30 foot seas and we had to rescue a man and his daughter whose sailboat was dead in the water somewhere beyond Catalina Island. Our 82-foot cutter would roll until the screws came out of the water and green water came over the above-deck porthole. I would think, “We’re going over this time!” Then, we would roll the other direction. Sometimes we would crash head on into a gigantic wave and the whole boat would shudder as if it was going to come apart at the seams. I tried to calm my fears by thinking, “You never read about the Coast Guard losing any boats in storms, so maybe we won’t go down.” I was so seasick that when I wasn’t afraid that we would die, I wished that I could. It took us nine hours from the time we left Long Beach until we had the sailboat safely in Avalon harbor. Storms aren’t fun, either at sea or in real life. Yet we learn lessons through storms that we never would learn if life were always calm. The Christian faith is not just to get us to heaven when we die. It teaches us how to live in the here and now, especially when life gets stormy. Lu 8:22-25 relates the miracle of Jesus calming the storm at sea as the first of a series of miracles that culminate in Peter’s confession (Lu 9:20). These miracles have much to teach us (as they taught the disciples) about who Jesus is and what that means to us in the trials of life. This miracle shows us that …Since Jesus is Lord over all, we must trust Him in the storms of life. (Luke 8:22-25 What to do When Life Gets Stormy - Steven Cole) Steven
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Ryle - The well-known story of King Canute, in vain attempting to stop the rising tide by his command, will naturally occur to any reader of English history. There is a striking contrast between the utter failure of Canute’s attempt and the almighty power of Christ’s words here recorded. Be still, my heart; for faithful is thy Lord, And pure and true and tried His holy Word; Though stormy flood which rageth as the sea, His promises thy stepping-stones shall be. —Anon. NET Note - Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23–30. When Jesus rebuked the wind and the raging waves he was making a statement about Who He was. Ps 107:29 He (God) caused (Lxx = epitasso = ordered or commanded, emphasizing His authority over) the storm to be still, So that the waves of the sea were hushed (Lxx = sigao = to be silent, keep still). Ps 89:9 You rule the swelling of the sea; When its waves rise, You still them. Better the storm with Christ, than smooth waters waters without Him Sometimes God calms the storm, sometimes He lets the storm rage and calms His child. LORD OF ALL CREATION Lord of all creation Of water, earth, and sky The heavens are Your tabernacle Glory to the Lord on High God of wonders, beyond out galaxy You are holy, holy The universe declares Your majesty You are holy, holy Lord of heaven and earth Lord of heaven and earth Early in the morning I will celebrate the light And as I stumble through the darkness I will call Your name by night God of wonders, beyond out galaxy You are holy, holy The universe declares Your majesty You are holy, holy Lord of heaven and earth Lord of heaven and earth Hallelujah to the Lord of heaven and earth Hallelujah to the Lord of heaven and earth Hallelujah to the Lord of heaven and earth God of wonders, beyond out galaxy You are holy, holy Precious Lord, reveal Your heart to me Father holy, holy The universe declares Your majesty You are holy, holy, holy, holy Hallelujah to the Lord of heaven and earth Hallelujah to the Lord of heaven and earth Hallelujah to the Lord of heaven and earth Hallelujah to the Lord of heaven and earth Hallelujah to the Lord of heaven and earth Hallelujah to the Lord of heaven and earth Lord of heaven and earth Lord of heaven and earth This scene recalls the proverb "Who has ascended into heaven and descended? Who has gathered the wind in His fists? Who has wrapped the waters in His garment? Who has established all the ends of the earth? What is His name or His Son’s name? Surely you know!" (Proverbs 30:4) That Jesus should be able to rebuke His creation should come as no surprise to us. Recall also that it was Jesus Who spoke and created the universe with His Word! John 1:3+ All things came into being through Him, and apart from Him nothing came into being that has come into being. Col 1:16+ For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities–all things have been created through Him and for Him. 17 He is before all things, and in Him all things hold together. Hebrews 1:2+ in these last days has spoken to us in His Son, whom He appointed heir of all things, through Whom also He made the world. Hebrews 11:3+ By faith we understand that the worlds were prepared by the Word of God, so that what is seen was not made out of things which are visible. This was clear evidence that He was God, for only the Creator could exercise authority over the creation! Ps 89:9 You rule the swelling of the sea; When its waves rise, You still them. Ps 104:3 He lays the beams of His upper chambers in the waters; He makes the clouds His chariot; He walks upon the wings of the wind; Ps 135:7 He causes the vapors to ascend from the ends of the earth; Who makes lightnings for the rain, Who brings forth the wind from His treasuries. Ps 107:23-30 Those who go down to the sea in ships, Who do business on great waters; 24 They have seen the works of the LORD, And His wonders in the deep. 25 For He spoke and raised up a stormy wind, Which lifted up the waves of the sea. 26 They rose up to the heavens, they went down to the depths; Their soul melted away in their misery. 27 They reeled and staggered like a drunken man, And were at their wits’ end. 28 Then they cried to the LORD in their trouble, And He brought them out of their distresses. 29 He caused the storm to be still, So that the waves of the sea were hushed. 30 Then they were glad because they were quiet, So He guided them to their desired haven. Whether the wrath of the storm-tossed sea, Or demons, or men, or whatever it be, No water can swallow the ship where lies The Master of ocean and earth and skies. —Baker Better to go through the storm with Christ than to have smooth sailing without Him. They came to (4334)(proserchomai from prós = facing + erchomai = come) means to come facing toward. To approach, come near, visit, figuratively to worship, draw near, go near to. This is the same verb used by the writer of Hebrews to describe drawing near to Him in prayer, worship, devotion of heart and life (cf Heb 4:16+, cf Heb 10:22+, Heb 7:25+, Heb 11:6+). Proserchomai in Luke and Acts - Lk. 7:14; Lk. 8:24; Lk. 8:44; Lk. 9:12; Lk. 9:42; Lk. 10:34; Lk. 13:31; Lk. 20:27; Lk. 23:36; Lk. 23:52; Acts 7:31; Acts 8:29; Acts 9:1; Acts 10:28; Acts 12:13; Acts 18:2; Acts 22:26; Acts 22:27; Acts 23:14; Acts 28:9 Woke (stirred Him up, aroused Him - one can almost see them shaking Him for He is so sound asleep!)(1326)(diegeiro from dia = through and verb used in previous verse = egeiro = awaken, rouse) in the active voice means to cause to wake up or to awaken (Mt 1:24+) and in the passive voice to become awake (Mk 4:39+). It is interesting that this same verb diegeiro is used figuratively in Jn 6:18 to describe the sea "began to be stirred up because a strong wind was blowing." And so in the present context, Jesus was stirred awake and quieted the stirred up sea. Diegeiro - 5v - got(2), stir(1), stirred(1), stirring(1), woke(1). Mk. 4:39; Lk. 8:24; Jn. 6:18; 2 Pet. 1:13; 2 Pet. 3:1 Master, Master (1988)(epistates from ephistemi = to set over) means a person of high status, chief, commander. All NT uses by Luke (except the 10 lepers in Lk 17:13), all spoken by the disciples and all refer to Jesus. Matthew and Mark use either "Teacher" or "Rabbi" instead of Master. TDNT comments that "the transcription rabbi used by the other Evangelists is avoided by the Hellenist Luke (directed to Greek audiences who would not understand "rabbi")." Luke employed epistates as an equivalent of didaskalos, “teacher” (Luke 8:24; cf. Mark 4:38; 9:38; Luke 9:49). Epistates could describe a chief commander, a magistrate, a governor of a city, or a president of a college, but one thing all have in common is authority. In using Master Simon recognized Jesus' authority. Epistates - 7x/6v - Lk. 5:5; Lk. 8:24; Lk. 8:45; Lk. 9:33; Lk. 9:49; Lk. 17:13 We are perishing (622)(apollumi from apo = away from or wholly + olethros = state of utter ruin) means to destroy utterly but not to cause one to cease to exist. Apollumi has the basic meaning of describing that which is ruined and is no longer usable for its intended purpose. If the disciples drowned they would certainly no longer be of use as Jesus' disciples. Apollumi is used to describe Jesus purpose for coming to earth "For the Son of Man has come to seek and to save that which was lost (apollumi).” (Luke 19:10+) Apollumi speaks of rewards “And whoever in the name of a disciple gives to one of these little ones even a cup of cold water to drink, truly I say to you, he shall not lose (apollumi) his reward.” (Matt. 10:42+) Jesus paradoxically declaring that “He who has found his life will lose (apollumi) it, and he who has lost (apollumi) his life for My sake will find it." (Mt 10:39+) Apollumi speaks of eternal punishment Jesus declaring "Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy (apollumi) both soul and body in hell." (Mt 10:28+). In one of the most famous verses in the Bible John writes "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish (apollumi), but have eternal life." (John 3:16). All uses in Luke - Lk. 4:34; Lk. 5:37; Lk. 6:9; Lk. 8:24; Lk. 9:24; Lk. 9:25; Lk. 9:56; Lk. 11:51; Lk. 13:3; Lk. 13:5; Lk. 13:33; Lk. 15:4; Lk. 15:6; Lk. 15:8; Lk. 15:9; Lk. 15:17; Lk. 15:24; Lk. 15:32; Lk. 17:27; Lk. 17:29; Lk. 17:33; Lk. 19:10; Lk. 19:47; Lk. 20:16; Lk. 21:18; He rebuked (2008)(epitimao from epi = upon + timao = to honour) means literally to put honor upon and then to mete out due measure and so then to find fault with, to censure severely, to rebuke, to express strong disapproval of, or to denounce. Epitimao is stronger than the word reprove (elegcho) implying more authority and less argument. This is the same verb used by Peter in his rebuke of Jesus! (Mt 16:22), of Jesus rebuking a demon (Mt 17:18), of Jesus' disciples rebuking those who brought children to Him (Mt 19:13), of Jesus rebuking the fever of Peter's mother (Lk 4:39, of Jesus rebuking an unclean spirit (Lk 9:42), of Jesus rebuking His disciples (Lk 9:55), of the Pharisees exhorting Jesus to rebuke His disciples, of one of the men on the cross next to Jesus rebuking the man on the other side of Jesus (Lk 23:40). This verb is used in all 3 synoptic accounts (Matt. 8:26+, Mk 4:39+ and Lk 8:24+). In a somewhat similar use in the Septuagint (Lxx), epitimao is used in Ps 106:9 "Thus He rebuked (Lxx - epitimao) the Red Sea and it dried up, and He led them through the deeps, as through the wilderness." Epitimao is used in God's addressing Satan in Zech 3:2 where "The LORD said to Satan 'The LORD rebuke (Lxx - epitimao) you, Satan," and again in Jude 1:9+ "Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, “The Lord rebuke (epitimao) you!” However, these latter two uses in the rebuke of Satan should not be taken as evidence that Satan was the instigator of the storm of the wind and the waves in the present context. "In classical Greek the verb epitimaō can mean both “to honor” and “to censure or penalize.” The positive and negative meanings are similar to those carried by the English word citation." (Gilbrant) Epitimao - 30v - rebuke(6), rebuked(13), rebuking(3), sternly telling(2), sternly told(1), warned(5). Matt. 8:26; Matt. 12:16; Matt. 16:20; Matt. 16:22; Matt. 17:18; Matt. 19:13; Matt. 20:31; Mk. 1:25; Mk. 3:12; Mk. 4:39; Mk. 8:30; Mk. 8:32; Mk. 8:33; Mk. 9:25; Mk. 10:13; Mk. 10:48; Lk. 4:35; Lk. 4:39; Lk. 4:41; Lk. 8:24; Lk. 9:21; Lk. 9:42; Lk. 9:55; Lk. 17:3; Lk. 18:15; Lk. 18:39; Lk. 19:39; Lk. 23:40; 2 Tim. 4:2; Jude 1:9 They stopped (3973)(pauo) in the active sense means to cause something to cease from some activity. To come to an end. A storm normally fizzles out but this time it came to an abrupt halt! Mark 4:39 says it was "perfectly calm" (a "deep or great calm"). Calm (1055)(galene) is a tranquility, quietness or stillness of the sea, "an unruffled surface on a body of water," (BDAG), or that which is calm and is used often to describe the weather. In NT it is used only to describe sea as calm - Mt 8:26, Mk 4:39, Lk 8:24. In Classic Greek it is used metaphorically to describe the spirit of serenest calm, Aesch.; in calm, Soph. William F. Harrell - Deep Water Blessings - There is a crucial need within the Church today and that need is for Christians to go deeper into the spiritual realities of our relationship with the Lord Jesus Christ. There are several occurrences in the New Testament which show us the value of venturing out into deeper water. Deeper water is "faith territory." The blessings are out where you are over your head and Jesus must be trusted to get you through whatever the situation may be. The scripture says…"the just shall live by faith", and that says that the self is given up and placed in the hands of Jesus Christ. And, really, this is the safest place to live. Only after your feet won't touch bottom will you truly have to trust the Lord completely. Most people want to be satisfied wading around where the only blessing is cool feet. We must learn and desire to launch out because the fish are in the deep water. Our assurance is out in the deep water also. As we grow deeper and learn to live in that environment, our assurance grows stronger. When Peter walked on the water it was a miracle no one else has ever been able to do. But, his survival still depended on Jesus. He is necessary for our survival as well whether we are in shallow spiritual water or whether we are out in the deep continuously growing closer to him in actions and understanding. Here is a lesson to learn: Jesus is a good man to have on board on the ship of your life. Let me ask this question: "Where is the ship of your life sailing to?" "How dependent is it on Jesus for survival?" Most people today think they can make it on their own, but the reason we have the Biblical examples we have is so that we can readily see that our course in life is a disaster unless He is on board and unless we are yielding to Him from day to day. I. LIVING IN THE SHALLOWS – ANKLE DEEP WATER There are several factors about swimming is shallow spiritual water. First, only minnows swim there. Also, you can control your direction and speed. Furthermore, the water is not very deep in the shallows and can always touch the bottom with your feet. When you are in the shallow water, land is only a step away, and you can always see where you are. In our natural environment we are creatures of the land and it takes very little faith to survive there. Sadly, many Christians just want to get in the water, but they never equip themselves to go out any further – to go out into the deeper water that Lord is calling them to. This is like the person who just wants to be saved, but does not desire to go any further. Bible Study and regular church attendance are not on the agenda of people in the shallow waters. Personal prayer time is too much for the person wading in the shallows. The shallow Christian can be careless in shallow water of Christian living and this can become a deadly spiritual habit. Essentially a person like this is swimming around in the area reserved for children, but they don't voluntarily tell people that. Shallow Christians want people to know that they are in the water, but how deep the water is will not be mentioned. You've seen them. They are all around us. They never learn to swim or fish in deeper water where the real blessings are. II. DWELLING IN THE DEEPER WATERS Now, when one’s feet cannot touch the bottom, he must have some trust in something beyond himself. A person in the deep water might trust in a boat. In other words, a person like this will construct a boat in which to feel comfortable in life. It may involve our education, our occupation, our money, our stocks, our possessions, or our families. We construct all this around us in order to feel comfortable with who we are and how things are going. Let me assure you that God has more for you than just constructing a comfort zone around you. This world and its things can never compete with a right relationship with God. In fact, nothing else is really right without Jesus Christ at the helm. III. UNDERSTANDING THE WATERS OF LIFE FROM SCRIPTURE Our safety is there. Look at Luke 8:21-25. Jesus is the one who told them to go over to the other side. He led them out into the deep. They, in faith, obeyed and launched forth but that was in shallow water. They were not afraid there because they felt in control of the situation. But when they were in deep water, and the storm came, they were afraid. Jesus knew what was going to happen and He knows about situations which arise in your life and mine as well. You may find yourself disturbed by the winds and waves swirling around your life. That is what happened to the disciples. But the Lord is not disturbed. Not verse 23 in our text. You see, when they could do nothing, he had the answer for their safety. Up in the shallows they would try to do it themselves. But, in the deep, they needed Him! So, remember, your safety is out there in the deeper water where you cannot depend on yourself, but where you must depend only upon the Lord. Our Reward is Out in the Deeper Water. Note John 21:5-6. The disciples, like most of us, had worked themselves to the bone striving to be successful catching some fish. But, when Jesus instructed them, and they listened and obeyed, they found their reward Jesus, through the power of the Holy Spirit, tries continuously to get Christians to follow him into a deeper relationship where the true blessings and abundance really are. Notice this, they did not argue with His instructions. They did exactly as He said to do. So often people standing in shallow water will argue with Jesus because they can still touch the bottom of the pool or the lake of life. But to survive in deep water, we must follow His instructions. I hate to tell you, but most people and most churches today know nothing about living in the deep waters where a true, vibrant relationship with the Lord exists. We are too busy occupying ourselves with the minnows rather than out there in the depths of God’s leadership where we can catch a net full of big fish. Let me tell you again, our security is out there in the deep water. Look at Matthew 14:28-31. This is in total opposition to the way we think. We think that we can handle it and that is a giveaway as to where we are spiritually. Those who think they can handle it are wading in shallow water. In the midst of the storms of life we must trust Jesus. Peter was willing, even in deep water, to do something no man had ever done. He was willing to attempt walking on the water - and he did. When he started failing and sinking, his Security reached out for him and saved him. Conclusion There is a wonderful lesson here. Even though we start the journey and fail from time to time, the Lord never lets us down. Our Security is found in the deep water where we have no hope unless He comes through for us. We ought t be people who are living in Deep Waters so that we can receive the blessings that it will bring. Don't be a person who is satisfied in the shallows. Allow the Lord to develop you into a Deep Water Christian so that you can receive the Deep Water Blessings from the only one equipped to give them to you - the Lord Jesus Christ. Luke 8:25 And He said to them, "Where is your faith?" They were fearful and amazed, saying to one another, "Who then is this, that He commands even the winds and the water, and they obey Him?" KJV 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. Where Lk 12:28; Matthew 6:30; 8:26; 14:31; 17:20; Mark 4:40,41; John 11:40 being Genesis 1:9,10; Joshua 10:12-14; Job 38:8-10; Proverbs 8:29; 30:4 Miracle 1: Jesus' Authority over Nature and Care for Us Lk 8:22-25 - Darrell Bock Luke 8:22-25 The Story of the Calm, Part 1 - John MacArthur Luke 8:22-25 The Story of the Calm, Part 2 - John MacArthur Luke 8:22-25 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Matthew 8:26+ He said to them, “Why are you afraid, you men of little faith?” Then He got up and rebuked the winds and the sea, and it became perfectly calm. 27 The men were amazed, and said, “What kind of a man is this, that even the winds and the sea obey Him?” Mark 4:40+ And He said to them, “Why are you afraid? Do you still have no faith?” 41 They became very much afraid and said to one another, “Who then is this, that even the wind and the sea obey Him?” WHO IS THIS MAN WHO COMMANDS THE CREATION? Where is your faith? (pistis) (cf Lk 12:28, Mt 6:30, 14:31, 16:8, 17:20) "O men of little faith (pistis)" (Matthew 8:26+). "Have you still no faith (pistis)?” (Mark 4:40+). Why would Jesus ask about their faith. What had they seen already? Without a doubt they had seen more miracles than even those recorded in the Gospels (cf Jn 20:30). As
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Ryle - The lesson now before us is one of deep practical importance. To have true saving faith is one thing. To have that faith always ready for use is quite another. Many receive Christ as their Saviour, and deliberately commit their souls to Him for time and eternity, who yet often find their faith sadly failing when something unexpected happens, and they are suddenly tried. These things ought not so to be. We ought to pray that we may have a stock of faith ready for use at a moment’s notice, and may never be found unprepared. The highest style of Christian is the man who lives like Moses, “seeing Him who is invisible.” (Heb. 11:27.) That man will never be greatly shaken by any storm. He will see Jesus near him in the darkest hour, and blue sky behind the blackest cloud.
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Ryle - Trench quotes a remarkable circumstance, mentioned by the traveller Warburton, in “The Crescent and the Cross,” which throws some light on this expression. “On descending from the height of Lebanon, I found myself in a cemetery, where sculptured turbans showed us, that the neighboring village was Moslem. The silence of the night was now broken by fierce yells and howlings, which I discovered proceeded from a naked maniac, who was fighting with some wild dogs for a bone. The moment he percieved us, he left his canine companions, and bounding along with rapid strides, seized my horse’s bridle, and almost forced him backwards over the cliff.” Tombs (3418)(mnema from mnaomai = to remember) is literally a memorial, a sign of remembrance” for the dead, and so monument for the dead; more generally grave, tomb, sepulcher. A monument intended to preserve the memory of some person or thing. Gilbrant - The Jews commonly used at least two types of tombs. First, there was the common burying ground used for the poor or stranger. Not every town had its own such burial place, resulting in funeral processions to carry the dead some distance (Luke 7:12ff.). Second, there were private family tombs in a cave, usually located in a garden of the rich or moderately well-to-do. Inscriptions were made on stones placed over the vaults and were thus “a sign of remembrance.” The grave or tomb was marked by a stone and kept whitened in order to warn the passerby against defilement (Matthew 23:27; see Edersheim, Life and Times of Jesus the Messiah, 2:316). In Mark 5:3 (and parallel Luke 8:27) the demoniac of the Gerasenes was living among the tombs. This was considered a sign of madness. Also, uncleanness and unclean spirits were thought to rule over the dead (Michel, “mnēma,” Kittel, 4:680). Thayer - 1. a monument or memorial to perpetuate the memory of any person or thing (Homer, Pindar, Sophocles, others). 2. a sepulchral monument (Homer, Euripides, Xenophon, Plato, others). 3. a sepulchre or tomb (receptacle where a dead body is deposited (cf. Edersheim, Jesus the Messiah, ii., 316f)): Mark 5:3 G L T Tr WH; 5:5; (xv. 46 T WH); Luke 8:27; 23:53; 24:1; Acts 2:29; 7:16; Rev. 11:9 (Josephus, Antiquities 7, 1, 3; the Septuagint for rb,q,).* Liddell-Scott - I. a memorial, remembrance, record of a person or thing, Od., Soph., etc. 2. a mound or building in honour of the dead, a monument, Il., Hdt., Att. 3. a memorial dedicated to a god, Simon. TDNT - mnema means lit. "memorial," but it is connected esp. with remembrance of the dead (from Hom.) and can even mean the grave (Hdt., Plat., Ditt. Syll.3 and BGU, common in the LXX = קֶבֶר and קְבוּרָה); mnema and mnemeion may be used without distinction. In antiquity the grave is a lonely place to which one may withdraw and which can be in some sense a dwelling (Luc. Vito Auct., 9). This is particularly true of the Palestinian tombs hewn out of the rock, which can serve as hide-outs. Ace. to popular belief, however, the burial ground is a sinister place, for the souls of the dead wander around there. Living in graves is definitely forbidden for the first time in Judaism, which teaches that uncleanness and unclean spirits rule over the dead. It can be a sign of madness to lodge among tombs (jTer., 1, 40 b. 23; bChag., 3b., Bar.). It is also feared that the one concerned is sacrificing to demons or will draw to him the spirit of uncleanness (bSanh., 65b, Bar.; bNidda, 17a). In this case "a man sins against his own soul and his blood is on his own head" (he is responsible) (Theological Dictionary of the New Testament – Volume IV) Related Resource - Tombs: Fausset's Bible Dictionary - Tombs Nave Topical Bible Tomb American Tract Society Tomb Bridgeway Bible Dictionary Tomb Easton's Bible Dictionary Tombs Hastings' Dictionary of the NT Tomb Smith Bible Dictionary Tomb MATTHEW 8:28–34 (cf. Mark 5:1–20; Luke 8:26–39)—How many demoniacs were healed? PROBLEM: Matthew reports that two demoniacs came to Jesus, while Mark and Luke say that only one demoniac approached Him. This appears to be a contradiction. SOLUTION: There is a very fundamental mathematical law that reconciles this apparent contradiction—wherever there are two, there is always one. There are no exceptions! There were actually two demoniacs that came to Jesus. Perhaps Mark and Luke mentioned the one because he was more noticeable or prominent for some reason. However, the fact that Mark and Luke only mention one does not negate the fact that there were two as Matthew said. For wherever there is two, there is always one. It never fails. If Mark or Luke had said there was only one, then that would be a contradiction. But, the word “only” is not in the text. The critic has to change the text to make it contradict, in which case the problem is not with the Bible, but with the critic. (Norman Geisler - When Critics Ask) QUESTION - Why are there two demon-possessed men in the Gerasene tombs in Matthew, but only one in Mark and Luke? ANSWER - The three passages that describe the incident with the demoniacs in the country of the Gerasenes, also called Gadarenes, are Matthew 8:28-34, Mark 5:1-20, and Luke 8:26-39. The Matthew account mentions two demon-possessed men, while Mark and Luke only mention one. Is there a discrepancy in these accounts, and do the Gospel writers contradict one another? The first thing to determine is whether the three writers are describing the same event. The timing of the event in all three accounts—immediately following the calming of the storm on the sea of Galilee—as well as other similarities (living in the tombs, the ferocity of the demoniac, the conversation with the demons, the driving of them into the pigs, the drowning of the herd, and the response of those who witnessed the scene) all give credence to Matthew, Mark, and Luke all describing the same event. The question remains, then, whether there was one demoniac or two. Matthew tells us there were two demoniacs, while Mark and Luke only mention one of the two. It is unclear why they chose to mention only one, but that does not negate the possibility of a second demoniac being present. Mark and Luke do not say there was “only one” demon-possessed man. They simply state that one of the two met Jesus and spoke to Him. For whatever reason, Matthew simply gives us more information than Mark and Luke. In any case, no contradiction exists. A contradiction occurs only if one statement makes the other impossible and there is absolutely no way for them to be reconciled. For example, let’s say we put two apples on a table. Statement 1: There are two apples on the table. Statement 2: There is only one apple on the table. These two statements contradict each other. Now read these two statements: Statement 1: There are two apples on the table. Statement 2: There is an apple on the table. These two statements do not contradict each other. In the same way, the biblical accounts do not represent a contradiction. All three accounts describe demon possession and the power that Jesus has over the spirit world. All three tell us that He made a point to cross the sea to save someone from the demons. All three affirm that there was at least one man who was plagued by demons. The fact that the three accounts differ in some minor details only proves that they were written by three different authors, each of whom chose to focus on a different aspect of the account.GotQuestions.org Kent
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Ryle - THE well-known narrative which we have now read, is carefully recorded by all the first three Gospel-writers, It is a striking instance of our Lord’s complete dominion over the prince of this world. We see the great enemy of our souls for once completely vanquished,—the “strong man” foiled by One stronger than he, and the lion spoiled of his prey. Let us mark, first, in this passage, the miserable condition of those over whom the devil reigns. The picture brought before us is a frightful one. We are told that when our Lord arrived in the country of the Gadarenes, there met Him “a certain man which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.” We are also told that although he had been “bound with chains and in fetters, he brake the bands, and was driven of the devil into the wilderness.” In short, the case seems to have been one of the most aggravated forms of demoniacal possession. The unhappy sufferer was under the complete dominion of Satan, both in body and soul. So long as he continued in this state, he must have been a burden and a trouble to all around him. His mental faculties were under the direction of a “legion” of devils. His bodily strength was only employed for his own injury and shame. A more pitiable state for mortal man to be in, it is difficult to conceive. Cases of bodily possession by Satan, like this, are, to say the least, very rarely met with in modern times. Yet we must not, on this account, forget that the devil is continually exercising a fearful power over many hearts and souls. He still urges many, in whose hearts he reigns, into self-dishonoring and self-destroying habits of life. He still rules many with a rod of iron,—goads them on from vice to vice, and from profligacy to profligacy,—drives them far from decent society, and the influence of respectable friends,—plunges them into the lowest depths of wickedness,—makes them little better than self-murderers,—and renders them as useless to their families, the Church, and the world, as if they were dead, and not alive. Where is the faithful minister who could not put his finger on many such cases? What truer account can be given of many a young man, and many a young woman, than that they seem possessed of devils? It is vain to shut our eyes to facts. Demoniacal possession of men’s bodies may be comparatively rare. But many, unhappily, are the cases in which the devil appears completely to possess men’s souls. These things are fearful to think upon. Fearful is it to see to what a wreck of body and mind Satan often brings young persons! Fearful is it to observe how he often drives them out of the reach of all good influence, and buries them in a wilderness of bad companions and loathsome sins! Fearful, above all, is it to reflect that yet a little while Satan’s slaves will be lost forever, and in hell! There often remains only one thing that can be done for them. They can be named before Christ in prayer. He that came to the country of the Gadarenes, and healed the miserable demoniac there, still lives in heaven, and pities sinners. The worst slave of Satan in England is not beyond a remedy. Jesus may yet take compassion on him, and set him free. John MacArthur gives an excellent summary of the four terms or phrases Scripture use to describe demon possession: First, sixteen times such people are said to have a demon or evil spirit (Lk 4:33; 7:33; [8:27]; 13:11; Matt. 11:18; Mark 3:22, 30; 9:17; John 7:20; 8:48, 49, 52; 10:20; Acts 8:7; 16:16), indicating that a demon-possessed individual was indwelt, controlled, and tormented by the demon. The repeated phrases “entered him” ([Lk 8:30]), “cast out” (Matt. 8:16; 9:33; 12:24, 28; Mark 1:34), “came out” (Matt. 8:32), “come out” (Mark 5:8), and “coming out” (Mark 5:13) also indicate that demons indwell their victims. Demon possession is a supernatural phenomenon, not explicable in psychological or physical terms (though there can be physical symptoms associated with it; cf. [Lk 8:27]; Matt. 9:32; 12:22; 17:14-15; Mark 1:26; 5:5; Luke 9:42). It should be noted too that on no occasion when Jesus delivered an individual from demon possession was there a reference to forgiveness of sins. Nor did all those delivered repent and believe. The demon-possessed individuals whom Jesus delivered were not necessarily any more wicked than other sinners. The emphasis is on Jesus’ power over the demons, not on the individuals being delivered. But after Jesus and the apostles passed from the scene, the only way to be delivered from demons is through saving faith in the Lord Jesus Christ. The second phrase translates the verb daimonizomai, which appears thirteen times in the New Testament ([Lk 8:36]; Matt. 4:24; 8:16, 28, 33; 9:32; 12:22; 15:22; Mark 1:32; 5:15, 16, 18; John 10:21), and is translated, “demon-possessed” or “demoniaics.” Like the first phrase, it refers to someone indwelt and controlled by a demon or demons to the point that he cannot successfully resist, not to the general influence demons have in promoting false doctrine (1 Tim. 4:1), false worship (1 Cor. 10:20-21), immorality (1 Tim. 4:1-3), and attitudes of jealousy, divisiveness, and pride (James 3:13-16). Third, the Bible speaks of those with an “unclean” spirit (Mark 1:23; 5:2) or having one (Mark 7:25). Those phrases also indicate that demons indwell their victims. Finally, Acts 5:16 speaks of those “afflicted with unclean spirits” emphasizing the torment demon-possessed people suffer. (Luke 1-5, The MacArthur New Testament Commentary [Chicago: Moody, 2009], 283) Luke 8:28 Seeing Jesus, he cried out and fell before Him, and said in a loud voice, "What business do we have with each other, Jesus, Son of the Most High God? I beg You, do not torment me." KJV 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. he cried Lk 4:33-36; Matthew 8:29; Mark 1:24-27; 5:6-8; Acts 16:16-18 What Lk 8:37,38 I beseech Isaiah 27:1; 2 Peter 2:4; 1 John 3:8; James 2:19; Revelation 20:1-3,10 Luke 8:26-29 The Maniac Who Became a Missionary, Part 1 - John MacArthur Luke 8:26-39 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passage: Mark 5:6+ Seeing Jesus from a distance, he ran up and bowed down (proskuneo) before Him 7 and shouting (krazo) with a loud voice, he said, “What business do we have with each other, Jesus, Son of the Most High God? I implore You by God, do not torment me!” DEMONS CRY OUT AND BOW DOWN TO JESUS Seeing Jesus, he cried out and fell before Him - This is a posture of submission to the authority of Jesus (cf "every knee will bow" - Php 2:10+). In this context the man with the unclean spirit falling down was not an act of humble reverence but of fear by the demon who possessed the man (cf "do not torment me.") Mark 5:6+ says he bowed, using the verb proskuneo which generally means to prostrate oneself in homage before another in the full sense of worship, not mere reverence or courtesy. Of course, we cannot ascribe true "worship" of Jesus to an unclean spirit! When Jesus Christ was born into this world, He was attended and worshipped by clean spirits (angels Lk 2:13, 14+). But the unclean spirit was not bowing as an act of worship but as the context shows, as an act of fear because he recognizes the supreme authority of Jesus. Mark 3:11+ records a similar reaction that "Whenever the unclean spirits saw Him, they would fall down before Him and shout, “You are the Son of God!” And said in a loud voice (megas phone - cf "megaphone"), "What business do we have with each other - What business do we have with each other is more literally "What to me and to you" (a Heb idiom) The Greek expression so rendered, let it be noted, is the same which our Lord uses when He addresses His mother at the marriage of Cana in Galilee. (John 2:4+) The words here used are the words of the demon by whom the man was possessed, rather than the man himself. This fact shows us how entirely all the faculties and powers of the unhappy demoniac were occupied and employed by the evil spirit which possessed him. As
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Ryle - Let us mark/// the absolute power which the Lord Jesus Christ possesses over Satan. We are told that he “commanded the unclean spirit to come out of the man,” whose miserable condition we have just head described. At once the unhappy sufferer was healed. The “many devils” by whom he had been possessed were compelled to leave him. Nor is this all. Cast forth from their abode in the man’s heart, we see these malignant spirits beseeching our Lord that He would “not torment” them, or “command them to go out into the deep,” and so confessing His supremacy over them. Mighty as they were, they plainly felt themselves in the presence of One mightier than themselves. Full of malice as they were, they could not even hurt the “swine” of the Gadarenes until our Lord granted them permission. Our Lord Jesus Christ’s dominion over the devil should be a cheering thought to all true Christians. Without it, indeed, we might well despair of salvation. To feel that we have ever near us an invisible spiritual enemy, laboring night and day to compass our destruction, would be enough to crush out every hope, if we did not know a Friend and Protector. Blessed be God! The Gospel reveals such an One. The Lord Jesus is stronger than that “strong man armed,” who is ever warring against our souls. The Lord Jesus is able to deliver us from the devil. He proved his power over him frequently when upon earth. He triumphed over him gloriously on the cross. He will never let him pluck any of His sheep out of His hand. He will one day bruise him under our feet, and bind him in the prison of hell. (Rom. 16:20; Rev. 20:1, 2.) Happy are they who hear Christ’s voice and follow Him! Satan may vex them, but he cannot really hurt them! He may bruise their heel, but he cannot destroy their souls. They shall be “more than conquerors” through Him who loved them. (Rom. 8:37.) Luke 8:30 And Jesus asked him, "What is your name?" And he said, "Legion"; for many demons had entered him. KJV And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him. Legion Matthew 26:53; Mark 5:9 many Lk 8:2; Matthew 8:29; Mark 16:9 Luke 8:30-39 The Maniac Who Became a Missionary, Part 2 - John MacArthur Luke 8:26-39 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Mark 5:9+ And He was asking him, “What is your name?” And he *said to Him, “My name is Legion; for we are many.” JESUS POWER TRUMPS 6000 TO 1 ODDS And Jesus asked him, "What is your name?" And he said, "Legion" for many demons had entered him - "The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle."(NET)
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Ryle - Let us mark, finally, the wonderful change which Christ can work in Satan’s slaves. We are told that the Gadarenes “found the man out of whom the devil was departed, sitting at the feet of Jesus, clothed, and in his right mind.” That sight must indeed have been strange and astonishing! The man’s past history and condition, no doubt, were well known. He had probably been a nuisance and a terror to all the neighborhood. Yet here, in one moment, a complete change had come over him. Old things had passed away, and all things had become new. The power by which such a cure was wrought must indeed have been almighty. When Christ is the physician nothing is impossible. One thing, however, must never be forgotten. Striking and miraculous as this cure was, it is not really more wonderful than every case of decided conversion to God. Marvellous as the change was which appeared in this demoniac’s condition when healed, it is not one whit more marvellous than the change which passes over every one who is born again, and turned from the power of Satan to God. Never is a man in his right mind till he is converted, or in his right place till he sits by faith at the feet of Jesus, or rightly clothed till he has put on the Lord Jesus Christ. Have we ever considered what real conversion to God is? It is nothing else than the miraculous release of a captive, the miraculous restoration of a man to his right mind, the miraculous deliverance of a soul from the devil. What are we ourselves? This, after all, is the grand question which concerns us. Are we bondsmen of Satan or servants of God? Has Christ made us free, or does she devil yet reign in our hearts? Do we sit at the feet of Jesus daily? Are we in our right minds? May the Lord help us to answer these questions aright! Question: Why did Jesus allow the demons to enter the herd of pigs? Answer: The story of Jesus casting the legion of demons into a herd of pigs is found in Matthew 8:28–34; Mark 5:1-20; and Luke 8:26–39. Only Matthew mentions the more prominent of the two demoniacs involved. Demoniacs were persons whose minds came under the control of an evil spirit or spirits. That such phenomena were especially prominent during the days of Christ’s earthly ministry is consistent with Satan’s efforts to counteract God’s program. It also allows us to witness the spiritual warfare in which our Savior was constantly engaged. Demons knew exactly who Jesus was—"Son of God"—and were aware of their ultimate doom (Matthew 8:28-29). As Jesus was traveling in the hilly region east of the Jordan River, the path of this man who was controlled by demons and lived among the tombs crossed that of Jesus. Because of the physical strength the demons gave the man, he was able to break and throw off the chains with which people tried to bind him. When the demons begged Jesus to let them go into a herd of pigs, He gave them permission. They entered the pigs, rushed down the steep bank into the lake, and were drowned. Jesus thereby made known His authority and thwarted whatever evil purpose the demons had. Why the demons begged to be allowed to enter the swine is unclear from the account. It could be because they didn’t want to leave the area where they had been successful in doing their mischief among the people. Perhaps they were drawn to the unclean animals because of their own filthiness. The demons may have made this strange request because it was their last chance to avoid confinement in the Abyss, the place of confinement to which evil spirits are doomed (Revelation 9:1-6). Whatever their reasoning, it is clear from the account that demons had little power of their own and were unable to do anything without Jesus’ permission. As Christians, we can take comfort in the knowledge that the forces of the enemy of our souls are under the complete control of God and can only act in ways He allows. The Bible doesn’t explain to us Jesus’ reasoning, but displaying His sovereign power over demons could be one reason why Jesus sent them into the pigs. If the pigs’ owners were Jews, Jesus could have been rebuking them for violating Mosaic law which forbids Jews from eating or keeping unclean animals such as swine (Leviticus 11:7). If the swineherds were Gentiles, perhaps Jesus was using this miraculous event to show them the malice of evil spirits under whose influence they lived, as well as displaying His own power and authority over creation. In any case, the owners were so terrified to be in the presence of such spiritual power that they made no demand for restitution for the loss of their property and begged Jesus to leave the region. The people were awe-struck but unrepentant—they wanted no more of Jesus Christ. This shows the hardness of their hearts and their desire to remain in sin. The healed demoniac, on the other hand, demonstrated the true faith and repentance of a changed heart and begged to be allowed to follow Jesus. Perhaps the unmistakable difference between the saved and the unsaved was an object lesson for the disciples and all who witnessed the event. Jesus sent the healed man away, giving him a commission that he joyfully obeyed: "Go home to your family and tell them how much the Lord has done for you, and how he has had mercy on you" (Mark 5:17-20). (Gotquestions) Luke 8:33 And the demons came out of the man and entered the swine; and the herd rushed down the steep bank into the lake and was drowned. KJV 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 herd John 8:44; 1 Peter 5:8; Revelation 9:11 Luke 8:30-39 The Maniac Who Became a Missionary, Part 2 - John MacArthur Luke 8:26-39 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Mt 8:32+ "And He said to them, “Go (present imperative)!” And they came out and went into the swine, and the whole herd rushed down the steep bank into the sea and perished (apothnesko) in the waters. Mark 5:13+ Jesus gave them permission. And coming out, the unclean spirits entered the swine; and the herd rushed down the steep bank into the sea, about two thousand of them; and they were drowned in the sea. DELIVERANCE OF THE DEMONS And the demons (daimonion) came out of the man and entered the swine (choiros) - This underscores Jesus' absolute authority over the unseen forces of darkness! Mk 5:13 "And coming out, the unclean spirits entered the swine." As Stein points out "The demons were conquered, not converted!" Pigs are forbidden and unclean for Jews since they do not “chew the cud” (Lev 11:7; Deut 14:8). For a Jew therefore pigs would be a very appropriate home for the demons.
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Ryle - Let us see, secondly, in the conduct of the woman before us — a striking picture of the first beginnings of saving faith and its effect. Bob