Lucas 8
William Barclay · Citado em PreceptAustin
Lucas 8
Barclay says Joanna was wife of “Herod’s epitropos. A king had man prerequisites and much private property; his epitropos was the official that looked after the king’s financial interests…There could be no more trusted and important official.” This Herod is Herod Antipas, the tetrarch of Galilee which shows that the Gospel had even penetrated into upper social strata. Joanna is mentioned again with Mary Magdalene as one of the first witnesses of Jesus’ resurrection in Lk 24:10+ (cf Mk 16:1) but she is otherwise unknown. It is interesting that Herod’s foster brother Manaen was another figure in the royal entourage who had contact with Christians (Acts 13:1+). Susanna is unknown (on earth but not in heaven will be "O Susanna!") Many others - (GWN - and many other women) Others is feminine plural so the GWN paraphrase is accurate. Clearly Luke is focusing attention on the role of these women in the radical, revolutionary ministry of our Lord. Compare Paul's mention of Phoebe in Romans 16:1-2. It is notable that these women were loyal to Jesus to the very end, Scripture recording their presence at the Crucifixion, burial and resurrection (Luke 23:49, 55-56; Lk 24:1; cf. Acts 1:14). In light of our modern, immoral (really amoral) society in America, the comments by Pastor Rich Cathers are culturally relevant - We live in a very polluted society. We are absolutely bombarded with sexual references and innuendoes.I would dare say that it’s not just unbelievers who see the possibility of sexual impurity in these passages, but some of us believers have thought such things as well. Isaiah saw it in himself,(Isaiah 6:5NKJV) …Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips." There is not a shred of solid evidence from the first century that Jesus’ relationships with His disciples and these women were anything but pure and holy." (Sermon Notes) Allison Trites on the role of these women - While only Jewish men could receive the covenantal sign of circumcision, women, as well as men, were baptized into the Christian community (Acts 8:12+) and took their share of persecution and suffering along with the men (Acts 8:3+; Acts 9:2+; Acts 22:4+). They prayed with the men after Jesus’ ascension (Acts 1:14+), and they, too, experienced the outpouring of the Spirit on the day of Pentecost (Acts 2:1-4, 16-21+). While women continued to serve in traditional ways (e.g., Tabitha, Acts 9:36-39+), women such as Lydia and Priscilla were becoming more and more prominent as the gospel reached out into the Hellenistic world (Acts 16:14-15+; Acts 18:1-3, 26+). Another example of this trend would be the four unmarried daughters of Philip the evangelist, who were prophetesses (Acts 21:9+; cf. Acts 2:17+; 1 Cor 11:5). (See Luke, Acts in Cornerstone Biblical Commentary) In that last great day when the rewards are distributed, there will be as much for Joanna as for John, and as much for Mary Magdalene as for Simon Peter! -- C H Spurgeon Spurgeon on the women with Jesus - If they could not be apostles, they could, at any rate, being women of property, contribute both to the sustenance of Christ and of the apostles who were with him. There is a place for everyone who is willing to be used by the great Master-builder who leaves no stone out of the wall if it is fit to be built into it. There is something for the twelve to do, and there is something for the holy women to do, and we cannot do without either of them, and in that last great day when the rewards are distributed, there will be as much for Joanna as for John, and as much for Mary Magdalene as for Simon Peter. Did they not each, according to their utility, serve the Lord Jesus Christ? (Amen!) (Exposition on Luke 8) Were contributing to their support out of their private means - Were contributing is the imperfect tense indicating that they were doing this again and again. They were "generous givers!" (cf Pr 11:25, Pr 19:17, Pr 22:9, Eccl 11:1, 1 Ti 6:18) While it was not unusual for Jewish rabbis to receive gifts from those to whom they ministered. Presumably Joanna's husband Chuza held a position of some rank involving the management of Herod's finances. Thus Joanna was a woman of "means" and thus was able but more importantly was willing to share financially in the ministry of Christ and the twelve apostles.
Lucas 8
Barclay - There are three people from whom we try to hide things. Sometimes we try to hide things from ourselves. We shut our eyes to the consequences of certain actions and habits, consequences of which we are well aware. It is like a man deliberately shutting his eyes to symptoms of an illness which he knows he has. We have only to state that to see its incredible folly. Sometimes we try to hide things from our fellow men. Things have a way of coming out. The man with a secret is an unhappy man. The happy man is the man with nothing to hide. It is told that once an architect offered to build for Plato a house in which every room would be hidden from the public eye. “I will give you twice the money,” said Plato, “if you build me a house into every room of which all men’s eyes can see.” Happy is the man who can speak like that. Sometimes we try to hide things from God. No man ever attempted a more impossible task. We would do well to have before our eyes forever the text which says, “Thou art a God of seeing.” (Genesis 16:13.) (Luke 8) Evident (5318)(phanerós = manifest, visible, conspicuous, from phaino = give light; to make to shine, to cause to become visible from phos = light; Study verb phaneroo) means made visible as an external manifestation to senses. Phaneros stresses what is visible to sight. Conspicuous, apparent, (openly) manifest, obvious, visible, evident, plain, clear, easily seen, open to sight. What is open and public (Mk 4:22). Phaneros - 16x/16v - apparent(1), disclosed(2), evident(6), light(2), obvious(1), outward(1), outwardly*(1), tell(2), well known(2). Matt. 12:16; Mk. 3:12; Mk. 4:22; Mk. 6:14; Lk. 8:17; Acts 4:16; Acts 7:13; Rom. 1:19; Rom. 2:28; 1 Co. 3:13; 1 Co. 11:19; 1 Co. 14:25; Gal. 5:19; Phil. 1:13; 1 Tim. 4:15; 1 Jn. 3:10 Secret (614)(apokruphos from apo = from, away from + krupto = to hide, cover, conceal, keep secret) means concealed from the notice or knowledge of all persons except the individual or individuals concerned. It pertains to what is not being able to be known and thus that which is kept secret or hidden. In Col 2:3 it refers to that which is laid up in store.
Lucas 8
Barclay has an interesting comment - Verse 18 lays down the universal law that the man who has will get more; and that the man who has not will lose what he has. If a man is physically fit and keeps himself so, his body will be ready for ever greater efforts; if he lets himself go flabby, he will lose even the abilities he has. The more a student learns, the more he can learn; but if he refuses to go on learning, he will lose the knowledge he has. This is just another way of saying that there is no standing still in life. All the time we are either going forward or going back. The seeker will always find; but the man who stops seeking will lose even what he has. Take care (take heed) (991)(blepo) basically means to have sight, to see, to look at, then to observe, to discern, to perceive with the eye, and frequently implies special contemplation (e.g., often in the sense of “keep your eyes open,” or “beware"). Uses of blepo by Luke - Lk. 6:41; Lk. 6:42; Lk. 7:21; Lk. 7:44; Lk. 8:10; Lk. 8:16; Lk. 8:18; Lk. 9:62; Lk. 10:23; Lk. 10:24; Lk. 11:33; Lk. 21:8; Lk. 21:30; Lk. 24:12; Acts 1:9; Acts 1:11; Acts 2:33; Acts 3:4; Acts 4:14; Acts 8:6; Acts 9:8; Acts 9:9; Acts 12:9; Acts 13:11; Acts 13:40; Acts 27:12; Acts 28:26 Shall be taken away (142)(airo) literally means to lift up something (Mt 17:27) and to carry it (Lxx - Ge 44:1, Ex 25:28 = the Ark). As lifting up and carrying something away remove, carry off, take away (Jn 11.39). This is a frightening thought - truth being lifted up from one's mind (so to speak) and carried away! Uses of airo by Luke - Lk. 4:11; Lk. 5:24; Lk. 5:25; Lk. 6:29; Lk. 6:30; Lk. 8:12; Lk. 8:18; Lk. 9:3; Lk. 9:17; Lk. 9:23; Lk. 11:22; Lk. 11:52; Lk. 17:13; Lk. 17:31; Lk. 19:21; Lk. 19:22; Lk. 19:24; Lk. 19:26; Lk. 22:36; Lk. 23:18 Acts 4:24; Acts 8:33; Acts 20:9; Acts 21:11; Acts 21:36; Acts 22:22; Acts 27:13; Acts 27:17 James Smith - Take heed how you hear!" Luke 8:18 The gospel is a message sent from God to man; it is directed to everyone who hears it, and is as much intended for each, as if every man's name were appended to it. No one has therefore a right to say, "I am not interested in it, it does not concern me;" nor can any one be justified in refusing to listen to it. It is sent to all, it is addressed to every creature; and it proves either a savor of life unto life, or a savor of death unto death. Every man is either softened or hardened by the gospel; it always has an effect — but not always the same effect; therefore, "take heed how you hear!" The gospel should be heard with close attention, for it is the Word of God — and not the word of man. It should be listened to with deep seriousness; for it speaks of the most solemn and important subjects. The thoughts should be exercised upon it, for it is deep, and conveys the thoughts of God. It should be heard with prayer; for as the Holy Spirit alone can unfold and apply it to the heart, so that it shall work effectually — prayer should ascend while we are hearing, that the Holy Spirit would take of the things of Christ and show them unto us. It should be mixed with faith, or be cordially and heartily believed; it demands our credence, it calls for the confidence of the heart, and should be received with warm affections. Every one should hear for himself, as though there was no one present but himself to listen to the Word; and should hear as if death was at his back, judgment before his face, and eternity opening in the distance before him. "Take heed how you hear!" for there are many thoughtless people, who hear the word — but understand it not! There are many trifling hearers, whom Satan amuses even while they profess to listen to the voice of God! There are many prayerless hearers, on whom the Word falls as good seed upon a barren rock! There are many unbelieving hearers — and the Word does not profit them, because they have no faith! There are many who hear for others, instead of themselves, and imagine that the Word is suited to those around them, forgetting that it is God's message to them! So many are hardened by the Word, and become twice dead, like trees plucked up by the roots, and dried in the summer's sun. "Take heed how you hear!" for all is not done when you have heard; you are accountable for the use you make of the Word, and must answer for the use or abuse of it before God. God will not allow anyone to trifle with His gospel, slight His mercy, and insult His messages with importunity. He is a jealous God. He will maintain His right. He will avenge His injured grace! The gospel brings a vast responsibility with it, and places us in very solemn circumstances. It brings God near to us; by it He speaks with us; and we either welcome Him — or say, "Depart from us, for we desire not the knowledge of your ways." "Take heed what you hear." Compare it with God's written Word; for many false teachers have gone out into the world." Imitate the noble Bereans, who searched the Scriptures daily, to see if what an Apostle preached corresponded therewith. We are solemnly bound to compare the preacher's message — with God's Word; and receive or reject it, in proportion as it corresponds with or differs from it. We shall be judged by the Word of God; which Word of God, in His kind and gracious providence, has put into our hands, in our own mother tongue. "Blessed are they who hear the Word of God — and keep it;" who . . . hide it in their hearts, write it on their memories, embrace it with their affections, and obey it in their lives. It is a blessing to have an opportunity to hear it; a greater blessing to have an inclination to embrace it; but the greatest blessing of all is, to be conformed to it in our hearts and lives. Such are indeed blessed; for they have . . . a lamp, to enlighten their darkness; a map, to mark out their road; plentiful provision for their souls, and eternal life in promise and prospect! Reader, is this blessedness yours? Do you hear the Word of God as a message sent to you from God? Do you hear it regularly, thoughtfully, prayerfully, with faith, for yourself? Do you keep it, in your thoughts, in your affections, in your life? Steven
Lucas 8
Barclay - IT is not difficult to see that, at least during his lifetime, Jesus’ family were not in sympathy with him. Mark 3:21+ tells us how his kinsmen came and tried to restrain him because they believed him to be mad. In Matthew 10:36+ Jesus warns his followers that a man’s foes may well be those of his own household—and he was speaking out of hard and bitter experience. James Edwards - In the second century Marcion, who believed Jesus was divine but not human, expunged v. 19 from his edition of Luke in an attempt to repudiate Jesus’ earthly lineage. Tertullian scored a point against Marcion and other Docetists by rightly insisting on the originality of the verse, assuring readers of Jesus’ earthly family and humanity. (See The Gospel According to Luke) They were unable to get to Him because of the crowd - "We might have expected that Jesus’ family would have special privileges before Him; it almost surprises us that they do not." (Guzik) Criswell - Mark indicates that Jesus has four brothers and an unspecified number of sisters (Mark 6:3 - “Is not this the carpenter, the son of Mary, and brother of James and Joses and Judas and Simon? Are not His sisters here with us?” And they took offense at Him.). Some argue they are children of Joseph by a previous marriage or even Jesus' cousins. There is no reason to think that they are other than younger children of Joseph and Mary (cf. Mt. 1:25). (Believer's Study Bible)
Lucas 8
Barclay on fringe - “These fringes were four tassels of hyacinth blue worn by a Jew on the corners of his outer garment … It was meant to identify a Jew as a Jew, and as member of the chosen people, no matter where he was; and it was meant to remind a Jew every time he put on and took off his clothes that he belonged to God.” Robertson on the fringe - The hem or fringe of a garment, a tassel or tuft hanging from the edge of the outer garment according to Numbers 15:38. It was made of twisted wool. Jesus wore the dress of other people with these fringes at the four corners of the outer garment. The Jews actually counted the words Jehovah One from the numbers of the twisted white threads, a refinement that Jesus had no concern for. This poor woman had an element of superstition in her faith as many people have, but Jesus honours her faith and cures her. Immediately (parachrema) her hemorrhage stopped - Hemorrhage (rhusis haima) is literally "flow of blood," not suggesting she was exsanguinating, but that she was continually experiencing dysfunctional uterine bleeding. ESV has "her discharge of blood ceased" which suggests she was actively bleeding up to that time which makes sense because this is really the only way she would have known for certain that she was cured. The touch and the cure were essentially simultaneous. Stopped is literally "stood (histemi)." (Lk 8:44YLT) almost like her hemorrahage was dammed up! Touched (681)(hapto) means to grasp, to lay hold of with the basic meaning of touching for the purpose of manipulating. Hapto conveys the sense handling of an object as to exert a modifying influence upon it or upon oneself. The majority of the 39 uses are in the Gospels and are associated with Jesus touching someone (or someone touching Him) usually with a beneficial effect. In Jn 20:17 hapto is used in the phrase "Stop clinging to Me" implying not just touching but grasping. So from this definition it seems clear that the woman did not merely tap the Lord’s tassels, but actually grabbed one and clutched it. Hapto uses by Luke - Lk. 5:13; Lk. 6:19; Lk. 7:14; Lk. 7:39; Lk. 8:16; Lk. 8:44; Lk. 8:45; Lk. 8:46; Lk. 8:47; Lk. 11:33; Lk. 15:8; Lk. 18:15; Lk. 22:51; Acts 28:2; Fringe (the tassel)(2899)(kraspedon) is the outer limit of something and thus means the edge, border, hem of a garment (Mt 9:20; 14:36; Mk 6:56; Lk 8:44, cf Lxx of Zech 8:23). Kraspedon also means tassel (Hebrew tsitsit) or fringe on the four corners of the outer garment (see picture, another picture), worn as a reminder to observe the commandments (Mt 23:5, cf. Nu 15.38, 39; Dt 22.12). Gilbrant - By the time of Jesus the original purpose of the kraspedon had been lost. Jesus wore the kraspedon on His garment, so one hung in the middle of His back (Matthew 9:20; 14:36; Mark 6:56; Luke 8:44), but He condemned the Pharisees for their departure from the original meaning (Matthew 23:5). Instead of allowing the tassels to remind them of God and His Word, they made them larger than necessary to remind God of their goodness! The woman with the issue of blood touched the hem or tassel of Jesus’ garment (Mt 9:20; Lk 8:44). Why she touched the kraspedon rather than His shoulder, feet, or hair cannot be determined. But she was not concerned about the superstition of the Pharisees concerning the tassel. She was putting her faith in Jesus. The tzitzit refers to the fringes on the borders of the robes. They were meant to hang from the corners of the upper garment ( Dt 22:12), which was worn on top of the clothing. The tassel was probably made by twisting the overhanging threads of the garment into a knot that would hang down. This was a reminder of the covenant. The tassels were retained down through history, and today more elaborate prayer shawls with tassels are worn during prayer. Liddell-Scott - metaphorically, also in plural, the skirts of a mountain, Xen.; on the skirts of the army. Kraspedon - 5x in 5v - Usage: fringe(4), tassels(1). = Matt. 9:20; Matt. 14:36; Matt. 23:5; Mk. 6:56; Lk. 8:44 Holman Bible Dictionary on tassel - Tassels of twisted cords fastened to the four corners of the outer garment, worn by observant Jews as a reminder of covenant obligations (Nu 15:38-39 ; Dt 22:12 ; compare Zechariah 8:23 ). The woman suffering from chronic hemorrhage touched the tassel of Jesus' cloak (Matthew 9:20 , Luke 8:44 ). The English translations (with the exception of the NRSV) obscure this point by using different terms to translate the Greek kraspedon when it refers to Jesus' outer cloak (hem, KJV; fringe, NAS; edge; NIV, TEV; simply garment, RSV) and to the outer garment of the Pharisees (borders, KJV; tassels, NAS, NIV, TEV; fringe, RSV). Such translation contributes to a picture of a Jesus who was not really a Jew. Though Jesus observed the Old Testament requirement, He criticized those who wore excessively long tassels to call attention to their piety ( Matthew 23:5 ).\ Related Resources on tassel, fringe: Wikipedia - Tassel International Standard Bible Encyclopedia Fringes McClintock and Strong's Bible Encyclopedia Fringe The Jewish Encyclopedia Fringes Fausset Bible Dictionary Fringes Hastings' Dictionary of the Bible Fringes Hastings' Dictionary of the NT Fringes Immediately (at once) (3916)(parachrema from pará = at, and chrḗma = something useful or needed) means suddenly, immediately, at the very moment, on the spot, forthwith, directly after something else has taken place.17v - Matt. 21:19; Matt. 21:20; Lk. 1:64; Lk. 4:39; Lk. 8:44; Lk. 8:47; Lk. 8:55; Lk. 13:13; Lk. 18:43; Lk. 19:11; Lk. 22:60; Acts 3:7; Acts 5:10; Acts 12:23; Acts 13:11; Acts 16:26; Acts 16:33 Hemorrhage (4311)(rhusis from rhéo = flow) refers to flux (of blood), a flowing. In NT blood (Mk 5:25; Lk 8:43,44). Luke 8:45 And Jesus said, "Who is the one who touched Me?" And while they were all denying it, Peter said, "Master, the people are crowding and pressing in on You." KJV And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me? the multitude Lk 9:13; Mark 5:30-32 Luke 8:45 The Touch of Faith - G Campbell Morgan Luke 8:42-48 The Sensitivity of Jesus - Ray Pritchard Luke 8:40-48 Jesus' Compassionate Power, Part 1 - John MacArthur Luke 8:40-48 - Steven Cole Luke 8 Resources - Multiple Sermons and Commentaries Parallel Passages: Matthew 9 - no parallel Mk 5:30+ Immediately Jesus, perceiving in Himself that the power proceeding from Him had gone forth, turned around in the crowd and said, “Who touched My garments?” 31 And His disciples said to Him, “You see the crowd pressing in on You, and You say, ‘Who touched Me?’” And Jesus said, "Who is the one who touched Me? - Who does not mean He did not know, because of course He knew. Her coming forth would result in others seeing that she was no longer ritually unclean as she had been for 12 years! Touched as alluded to earlier is not just a fleeting touch but a grasping, an intentional and meaningful touch. Mark 5:30+ explains that immediately after the woman touched His fringe and was healed (Mk 5:29), then "Immediately Jesus, perceiving in Himself that the power proceeding from Him had gone forth, turned around in the crowd and said, “Who touched My garments?” In Mark Jesus perceived the passage of power, and in Lk 8:46 He vocalizes this fact to the crowd. Steven