Lucas 8
Leon Morris · Citado em PreceptAustin
Lucas 8
Morris - Jesus addressed her tenderly as Daughter, the only woman he is recorded as having addressed in this way. He went on to point out that it had been her faith that had saved her and he told her to go in peace. (Tyndale Commentaries -borrow The Gospel according to St. Luke : an introduction and commentary ) ESV Study Bible - Jesus’ addressing her as daughter probably reassures the woman, as does his statement that your faith has made you well (in the sense of both physical and spiritual healing, for the verb here is “saved” [Gk. sōzō]; see notes on v. 36 and Matt. 9:22; also, Jesus’ final words to her, go in peace, suggest that she has been saved). (Borrow ESV Study Bible) Hindson - Jesus said her faith had saved her. (KJV Bible Commentary) Compare Luke 7:50 And He said to the woman, “Your faith has saved (sozo) you; go in peace.” Compare Jesus' words in Luke 5:20 (see comment) Seeing their faith, He said, “Friend, your sins are forgiven you.” THOUGHT - Perhaps, dear reader, you need to touch the hem of His garment today. Don't delay!.... She only touched the hem of His garment, As to His side she stole, Amid the crowd that gathered around Him; And straightway she was whole. Oh, touch the hem of His garment, And thou, too, shalt be free! His healing pow’r this very hour Shall give new life to thee! She came in fear and trembling before Him, She knew her Lord had come, She felt that from Him virtue had healed her, The mighty deed was done. He turned with “Daughter, be of good comfort, Thy faith hath made thee whole”; And peace that passeth all understanding With gladness filled her soul. -- G F Root Go in peace (eirene) - Go is in the present imperative = keep going in peace. She can live the rest of her life no longer as an unclean person, a beautiful picture of every saved sinner, for we were all spiritually "unclean" before the Holy God! Her peace is now with God (Ro 5:1+ - peace of justification) and can daily be of God (Php 4:6-7+ - peace of sanctification). Mark 5:34+ adds Jesus' words "and be healed (hugies - health, strength, vigor) of your affliction (mastix ~ "scourge" or "whip" pictures her torturing illness!)." It is noteworthy that Jesus used two words "made well" (sozo) and then "be (present imperative) healed" (hugies). Robert Stein notes that Go in peace "was a common formula for dismissal, as Lk 7:50 and Acts 16:36 reveal (cf. Jdg 18:6; 1 Sa1:17; 20:42; 29:7). But these words from Jesus contain a blessing as well. (See Luke: An Exegetical and Theological Exposition) D Edmond Hiebert makes an interesting point based on the preposition Jesus used (eis = into) writing - Go in peace”—literally, “go into peace,” somewhat stronger than “go in peace.” In peace would imply that the peace was a reality at the time of her departure; into peace connects her sense of rest and well-being with the life that lay before her. This assurance of future peace stands in contrast to the disquiet and suffering she had experienced to this moment. The benediction of her Healer also freed her conscience from the guilty feeling that she had stolen the healing without His consent. (Gospel of Mark: An Expositional Commentary) William Hendriksen on go in peace - that is, with the smile of God upon her and the joyful inner knowledge of this smile. Cf. Isa. 26:3; 43:1, 2; Rom. 5:1. (Exposition of the Gospel of Luke - can be borrowed) C H
Lucas 8
Morris says "The rabbis refused to teach women and generally assigned them a very inferior place.” And these were not just any women but those who had been healed of evil spirits and sicknesses. Notice again that Doctor Luke distinguishes between exorcisms and sicknesses. Had been healed is in the perfect tense signifying they had been healed at some point of time in the past and continued in this state of being healed. When the Great Physician heals there are no relapses. They were permanently healed. Richards adds that "This group of words expresses powerlessness. The weak are without strength, incapacitated in some serious way." (Borrow Expository Dictionary) As Robertson rightly observes "These women all had personal grounds of gratitude to Jesus." This reminds us of Jesus' axiomatic statement in Luke 7:41-43 that the one who has been forgiven much, loves much. Surely the same principle would apply to the women who were "healed much" of either diseases or "delivered much" from demons! Finally, notice that evil spirits is clearly shown in this passage to be synonymous with demons and that the word for evil is not kakos which is evil in general, but poneros which speaks of active evil, evil with an intent to produce harm. Brian Bell - I think these ladies will have a special reward for caring for their Lord in this way! "And the King will answer and say to them, 'Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.' - (Mt 25:40) Ever notice there is no record of any women hostile to Jesus in the Gospel accounts? Isn’t it interesting that the Son of Man was content to be supported in that way? It is more blessed to give than receive (Acts 20:35+), and it takes more grace to receive than it does to give! He was content to live on charity, while he carried on His ministry! (Luke:8:1 -18 Parable of the Soils) Darrell Bock on women with Jesus - Because of the centuries that have passed since Jesus walked the earth, it is hard for us to appreciate how revolutionary Luke’s picture of Jesus’ ministry is. Women’s involvement in supporting Jesus’ ministry is an example. Though some wealthy women supported religious figures in ancient times (Josephus Antiquities 17.2.4), it was unusual for them to be as involved as the women in this passage are with Jesus. In fact, this passage is one of several unique to Luke that focus on women (others include Lk 1:5–39+, Elizabeth; Lk 2:36–38+, Anna the prophetess; Lk 7:36–50+, the sinful woman; Lk 10:38–42+, Martha and Mary; Lk 13:10–17+, the healing of the crippled woman; Lk 15:8–10+, the parable of the woman with the lost coin; Lk 18:1–8+, the parable of the woman and the judge). Many men of the time believed that women were not even to be seen, much less heard. In a later Jewish text, t. Berakot 7:18 (see this note below), one leader rejoiced that he was not a pagan, a woman or unlearned (Fitzmyer 1981:696). In contrast, Luke and the New Testament declare that women have equal access to the blessings of grace and salvation. Whatever distinctions the Bible makes between male and female roles, there is no distinction when it comes to being coheirs in grace (Gal 3:28–29+; 1 Pet 3:7+).....Their hearts were sensitive to God’s work, and they expressed this sensitivity through their generosity. (Luke 7:1-8:3 Movements to Faith) (Bolding added) Allison Trites on some women - This reference is crucial for Luke’s understanding of the place of women in the thinking of Jesus in what was, at that time, a predominantly patriarchal world. On the countercultural role of women in the Gospels, Bilezikian’s (1985:96-97) comments are perceptive: “This overt participation of women in the latter part of the ministry of Jesus established an audacious precedent in the Palestinian world at that time (confirmed in Mark 15:41). The disciples’ amazement at the fact that Jesus had dared to speak to women in a public place at an earlier stage of His ministry gives a measure of the prejudices that had to be overcome (John 4:27+). The bold initiative of involving women in His ministry was doubtless carried out with sufficient tact and precautions as not to create a scandal among the very people whom Jesus wanted to reach. Yet, by its very existence, it made a cogent statement about the nature of female roles within the emerging new community of which the Twelve and other followers of Jesus constituted the predictive microcosm.” (See Luke, Acts in Cornerstone Biblical Commentary) THOUGHT - These women (like the 12 disciples) had been touched and transformed by Jesus Who changed their lives and motivated them to serve Him. Are these women not a powerful example (and challenge) to all of us today who have been saved by the same gracious Hand that touched their lives? In short, if you have been saved by Jesus, you should seek to see how you can serve the Savior! Recall that he/she who has been forgiven much, loves much (Lk 7:41-43+). And notice these women served not only with their actions, but with their substance! A measure of one's maturity as a follower of Jesus is how we are learning to serve Jesus, and this can be in many ways - discipling your children, helping the elderly, joining a prayer ministry, etc, doing His good work "For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them." (Eph 2:10+) Are you walking in the good works that your Father had pre-prepared? Or are you walking in your "good works" which are eternally worthless (cf Jn 15:5, cf "our righteous deeds" in Isa 64:6)? Mary who was called Magdalene, from whom seven demons had gone out (cf similar description in Mk 16:9) - Mary was apparently born in Magdala (see video of ancient ruins of Magdala). She had a "complete" number of demons so to speak (7), so some take this literally and others interpret it as "severe" possession! Even way she had a bad case of "demon-itis!" One can only imagine what her presentation looked like prior to Jesus (presumably He did the exorcism) removing the demons. This is not the sinful woman mentioned in Luke 7:37-50+ nor is it Mary of Bethany in John 12:3 (see How many Marys are in the Bible?). Mary Magdalene became a devoted follower and servant of Jesus who stayed with Him until the very end watching His agony on the Cross (imagine her emotions! cf Jn 20:11) (Mt 27:55,56, Mk 15:40, Jn 19:25). After His crucifixion Mary saw where Jesus was laid (Mt 27:61, Mk 15:47, Lk 23:55+), and participated in the anointing of His body (Mt 28:1, Mk 16:1, Lk 24:10+). John’s Gospel records a special resurrection appearance Jesus made to Mary Magdalene who became the first person recorded to have witnessed Jesus after his resurrection (John 20:11-18).
Lucas 8
Morris - This is a sobering warning to those who feel they can sin or cheat with impunity because no one knows. Sooner or later, everyone will know: "Be sure your sin will find you out" (Numbers 32:23). (Borrow The Defender's Study Bible) Darrell Bock - The imagery shows that response to Jesus’ teaching is absolutely crucial. He functions as the revealer of truth, and the response to him exposes where the heart is and where one’s future with God resides. (Miracle 1: Jesus' Authority over Nature and Care for Us 8:22-25) J C