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Home , Luke 5, Luke 8

5 -9 8:2–3. And some women. Also with are some women who have benefited from his healings and now express their gratitude in service. These women “from ” will follow Jesus even to his death and burial (23:49, 55–56) and will be the ones who discover the , hear the announcement of the resurrection, and report it to the apostles (24:1–11). Three are named here, though there are many others. Most familiar is Mary, called Magdalene, who is mentioned again in Luke’s resurrection narrative (24:10) and frequently in the other . She is from Magdala, a fishing town on the western shore of the lake. Jesus had freed her from a severe case of possession by seven demons (see :26).

The two other named women are Joanna and . Joanna is also mentioned in Luke’s resurrection narrative (24:10). Since she and thus accompany Jesus for a good portion of his public ministry, they may well be among Luke’s “eyewitnesses” (1:2) on whose testimony his is based, especially Joanna, who is mentioned only by Luke. In particular, since she is the wife of Herod’s steward Chuza, she may be—like Manaen, “a close friend of Herod the tetrarch” (Acts 13:1)—a source of Luke’s special passages about Herod (:31–33; 23:6–15). Her association with Herod’s household also indicates that Jesus’ followers included people of high social and economic standing. Hence, with their resources, she and the other women provided for them. What is emphasized here is their financial support.1 8:10–12. He answered. Jesus uses to teach people the mysteries of the supernatural life and thereby lead them to salvation. However, he foresaw that, due to the bad dispositions of some of his listeners, these parables would lead them to harden their hearts and to reject grace. (See Handout – Parables in Luke) 8:15. The seed that fell on rich soil. Jesus tells us that the good soil has three features—listening to God’s demands with the good disposition of a generous heart; striving to ensure that one does not water down these demands as time goes by; and, finally, beginning and beginning again and not being disheartened if the fruit is slow to appear. 2

8:20. Your brethren/brothers. Not Mary’s children, but probably the cousins of Jesus (CCC 500). (See Handout “The Brethren of Jesus.”)

1 Gadenz, P. T. (2018). The . (P. S. Williamson & M. Healy, Eds.) (p. 155). Grand Rapids, MI: Baker Academic: A Division of Baker Publishing Group.

2 Saint Luke’s Gospel. (2005). (pp. 88–104). Dublin; New York: Four Courts Press; Scepter Publishers.

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8:21. He said to them. In Jesus’ reply, the phrase my mother and my brothers refers to the members of this new family, made up of those who hear the word of God and act on it. …Membership in Jesus’ natural family is not incompatible with membership in his new family. In Acts, the family of disciples that gathers after Jesus’ ascension includes both groups: the apostles and “some women,” but also “Mary the mother of Jesus, and his brothers” (Acts 1:13–14). Moreover, Mary herself has already provided the model of hearing and doing the word of God with her fiat: “May it be done to me according to your word” (:38; see 11:28).

Jesus will later indicate that the demands of discipleship in his new family can create tensions with a person’s natural family (12:51–53; 14:26; 21:16). However, he also promises abundant rewards for those who have “given up” natural family “for the sake of the kingdom of God” (18:29–30). (Ibid. Gadenz p. 161)

8:26. Then they sailed. The crossing is completed as they reach the territory of the Gerasenes. Jesus is now opposite Galilee, in the district of the . The herding of unclean animals (“swine,” v. 32; see Deut 14:8) is an indicator that this is a Gentile rather than Jewish area. Though Gentiles may have previously gone to Jesus in Galilee (e.g., people from Tyre and Sidon, :17), here it is Jesus who goes to them in Gentile land, the only such visit in Luke. This may explain the allusion to Jonah in the previous passage. Jonah was the prophet sent to Gentiles in Nineveh, as Jesus now goes to Gentiles in foreign land. Jesus’ visit is aptly described by Isaiah: “I was ready to respond to those who did not ask, to be found by those who did not seek me. I said: Here I am! Here I am! To a nation that did not invoke my name” (Isa 65:1). (Ibid. p. 165)

8:34-39. When the herdsmen saw. You may remember from our study of Mark, The local inhabitants, for totally understandable reasons, had asked Jesus to leave, but the former demoniac, now a freed man, begged him that he might be with him. But Jesus refused and he gives him a task which shows Christ’s unlimited compassion for all, even for those who reject him: the man is to stay in Gerasa and proclaim to the whole neighborhood what the Lord has done for him. Perhaps they will think again and realize who he is who has visited them, and escape from the sins their greed has led them to commit. These two attitudes are to be found whenever Christ passes by— as are Jesus’ mercy and continuous offer of grace: our Lord does not want the death of the sinner but rather that he should turn from his way and live (cf. Ezek 18:23). The former demoniac is in fact ‘commissioned’ and can be seen as the first missionary to the Gentiles, telling the residents of the Decapolis region what Jesus had done for him. No messianic secret here. 2 8:45–46. Who touched me? Jesus asks a question in order to have a personal encounter with the person healed. Addressing Jesus as Master once again (:5), Peter thinks Jesus’ question is unreasonable because the people in the surrounding crowds are bumping into them. Jesus therefore explains that power went out from him when he was touched (see 6:19). This power has previously been identified as the “power of the Spirit” and the “power of the Lord” (4:14; 5:17). Because of this power, the touch both physically heals her and renders her ritually clean. Moreover, Jesus is not made unclean by the touch (see Lev 15:19). It is rather his holiness that is contagious (see comment on Luke 5:13–14). (Ibid. pp. 168-169) 8:50. St John Chrysostom (Hom. on St Matthew, 31) observes that the curing of the woman with the hemorrhage also has the purpose of strengthening Jairus’ faith because he was about to be given the news of his daughter’s death. The combination of the two miracles reveals God’s loving plan to cause those present to have a deeper faith. (Ibid. Scepter p. 94)

8:54–55. Arise. The girl’s spirit or breath returned and she arose. The miracle happens immediately, yet another link to the woman’s healing (vv. 44, 47). Moreover, as with earlier healings (4:39; 5:23–25; 6:8; 7:14), the two verbs translated as “arise” (egeirō) and “arose” (anistēmi) are later used to describe Jesus’ resurrection (24:6–7, 34, 46). He also directs that the girl be given something to eat, an indication that she has returned to ordinary human life. In his appearance to the disciples in , Jesus will similarly ask for something to eat (24:41), not however because he needs food, but as proof of the reality of his risen body. At his resurrection, Jesus passes to a glorified existence in which he dies no more. (Ibid. Gadenz pp. 169-170)

9:6. And they departed. The apostles obediently set out on their mission, curing diseases and proclaiming the good news (verb evangelizō). An equivalent expression for their preaching task occurs earlier in the passage: “Proclaim the kingdom of God” (v. 2, verb kēryssō). These two verbs—from which come English words like “evangelization” and “kerygma”—were used earlier to describe Jesus’ ministry of preaching (see 4:18–19, 43–44; 8:1). They are applied to the apostles’ mission here and later in Acts (Acts 8:4–5; 28:31). They continue to apply to the Church’s mission today. (Ibid. p. 172)

9:16. And taking the 5 loaves. The miracle itself occurs through a simple series of actions. Taking the loaves and fish and while looking up to heaven, Jesus said the blessing and broke them. He then gave them to his disciples, who thus play an intermediary role in distributing the food to the people. Jesus’ action of “looking to

3 heaven” is typical for a person praying (18:13; Mark 7:34; John 17:1; Acts 7:55). His other four actions—taking, blessing, breaking, and giving the bread—are all found in accounts of the institution of the Eucharist at the (Matt 26:26; Mark 14:22). For “bless,” Luke’s account substitutes the equivalent “give thanks” (eucharisteō in :19; see Matt 15:36; Mark 8:6), as is also found in Paul’s account (1 Cor 11:24). The feeding miracle thus points forward to the greater miracle of the Eucharist. The meal scene at likewise has the same four actions—“He took bread, said the blessing, broke it, and gave it to them”—by which Jesus is “recognized” (:30–31). Here too, following “the breaking of the bread,” Jesus is “made known” (24:35) as Messiah (9:20). (See Handout - Some Typology in the Loaves and Fishes)

9:17. All ate and were satisfied. Like the people in the days of who ate their “fill of bread” (Exodus 16:8, 12), here too all ate and were satisfied. In this sign of the messianic banquet, the promise of the beatitude is thus fulfilled: “Blessed are you who are now hungry, for you will be satisfied” (Luke 6:21). Moreover, like the miracle of Elisha where there was “some left over” (2 Kings 4:43–44), here too there are plenty of leftover fragments. The twelve wicker baskets that they fill—one for each of the “Twelve” (:12)—is another sign that Jesus is bringing about the restoration of Israel by regathering the twelve tribes. (Ibid. pp. 174-177.)

9:23. Take up his cross daily “Christ is saying this again, to us, whispering it in our ears: the cross each day. As St Jerome puts it: ‘Not only in time of persecution or when we have the chance of martyrdom, but in all circumstances, in everything we do and think, in everything we say, let us deny what we used to be and let us confess what we now are, reborn as we have been in Christ’ (Epistola 122, 3 “There is no doubt about it: a person who loves pleasure, who seeks comfort, who flies from anything that might spell suffering, who is overanxious, who complains, who blames and who becomes impatient at the least little thing which does not go his way—a person like that is a Christian only in name; he is only a dishonor to his religion, for Jesus Christ has said so: Anyone who wishes to come after me, let him deny himself and take up his cross every day of his life, and follow me” (St John Mary Vianney, Selected Sermons, Ash Wednesday). (Ibid. Scepter pp. 97-98) To deny one’s very self and to lose one’s life does not mean an ego-suppression that would be psychologically harmful; it means giving up control over one’s destiny and opening oneself to true self-knowledge by laying aside the image constructed from worldly illusions about the meaning of life. The stakes are high: one’s response now will determine the outcome of the great judgment (v. 26). Jesus’ remark that some of

4 his companions will not die till they have seen the reign of God refers, in its Marcan setting, primarily to the experience of the transfiguration; Luke’s usage expands this to the experience of the resurrection and the gift of the Holy Spirit (Acts 2:32–36).3 9:27. But I tell you truly. After the radical demands of the foregoing verses, Jesus ends with a consoling promise: there are some present who will see the kingdom of God before they taste death. As with other sayings about the kingdom, this one spans the present and the future. On the one hand, the kingdom has already come with Jesus (6:20; 10:9–11; 11:20; 17:21). On the other hand, the kingdom will come more fully in the future (21:31; 22:16, 18), beginning with Jesus’ resurrection and ascension. The statement may thus refer to those standing there, especially the apostles, who after Jesus’ resurrection will see him and hear him speak about the kingdom of God and will become witnesses of these events (Acts 1:3, 9, 22; 10:41). The saying here also leads directly into the passage about the transfiguration, where three of the apostles who will become witnesses of the resurrection—Peter, John, and James—will immediately get a glimpse of the kingdom as they see Jesus’ glory (Luke 9:32). In the few verses following Peter’s confession, Jesus has thus laid out the principal elements of the rest of his messianic mission: his suffering, death, resurrection, and coming in glory. (Ibid. Gadenz pp. 183-184)

9:28–36. Now about 8 days. By his transfiguration Jesus strengthens his disciples’ faith, revealing a trace of the glory his body will have after the Resurrection. He wants them to realize that his passion will not be the end but rather the route he will take to reach his glorification. “For a person to go straight along the road, he must have some knowledge of the end—just as an archer will not shoot an arrow straight unless he first sees the target […]. This is particularly necessary if the road is hard and rough, the going heavy, and the end delightful” (St Thomas Aquinas, Summa theologiae, 3, 45, 1). 9:35. “Listen to him!” Everything God wishes to say to mankind he has said through Christ, now that the fullness of time has come (cf. Heb 1:2) “Therefore,” St John of the Cross explains, “if any now should question God or desire a vision or revelation, not only would he be acting foolishly but he would be committing an offence against God, by not fixing his gaze on Christ with no desire for any new thing…Hear him, for I have no more faith to reveal, nor have I any more things to declare’ ” (Ascent of Mount Carmel, book 2, chap. 22, 5). (Ibid. Scepter pp. 99-100)

3 Bergant, D., & Karris, R. J. (1989). The Collegeville commentary: based on the New American Bible with revised (p. 954). Collegeville, MN: Liturgical Press.

5 The disciples’ need for further growth and training is emphasized in four related incidents, which highlight their present inability to fulfill their mission and their incomprehension of Jesus’ mission.

9:37–40. On the next day. First, Jesus once again finds a large crowd (7:11), as he returns from the mountain of transfiguration. Like the encounters with the widow of Nain and Jairus, the situation here involves a parent with an only child (7:12; 8:42). A father begs Jesus to look at—that is, care for (see 1:48)—his son who is tormented by an unclean spirit that causes epileptic symptoms (see Matt 17:15 RSV). Before turning to Jesus, the father begged his disciples to cast it out. Earlier, Jesus had indeed given the Twelve power (dynamis) over demons (9:1). However, here they could not (verb dynamai) drive it out.

9:41–42. I begged your disciples. Jesus’ response echoes the words of Moses to the generation of Israelites who wandered in the wilderness (Deut 32:5): O faithless and perverse generation. The point is that the disciples have to continue growing in faith (see Luke 8:25; Matt 17:20), so as to be able to use the power Jesus has given them. Their time of training is not unlimited, however, since he will not be with them for very long before his death (Luke 9:44). For the moment, Jesus rebuked the demon (4:35, 41) and returned the healed son to his father, as at Nain he gave the son back to his mother (7:15).

9:43–44. While they were marveling. Unlike in Matthew and Mark, the next incident is recounted without mentioning any change in location, thus stressing the connection between events. Precisely while all are astonished and amazed at the miracle, Jesus makes his second passion prediction to his disciples. Because they still need to grow in faith, Jesus tells them to pay attention to—literally, to put into their ears (see 8:8; 14:35)—these words: The Son of Man is to be handed over to men (18:32). This prediction uses the language of an important Old Testament text for understanding Jesus’ sufferings—namely, Isaiah’s fourth servant song (Isa 52:13–53:12); for example, “on account of their sins he was handed over” (Isa 53:12 LXX, author’s translation). Jesus will later quote another phrase from the same verse: “This scripture must be fulfilled in me, namely, ‘He was counted among the wicked’ ” (Luke 22:37, quoting Isa 53:12). Coming at the end of the section of Galilean ministry (:14– 9:50), the first two passion predictions (9:22, 44) recall Jesus’ experience of rejection in Nazareth at the beginning (4:24, 29) and look forward to the long section in Luke in which Jesus will journey toward his passion in Jerusalem (9:51–19:44).

9:45. But they did not understand. However, to the disciples’ earlier lack of faith is now added their incomprehension as they fail to understand the prediction. This is due to their weakness (see v. 46), but it is also part of God’s plan, since its meaning was 6 hidden from them (18:34). Only after the resurrection will their minds be opened by Jesus (24:45). Out of fear of further reproof (9:41), they do not ask him about this saying.

9:46–48. An argument arose. Instead, in the third incident, the disciples argue about who is the greatest (see 22:24). They have not yet learned the lesson of reversal expressed in the and the . Jesus corrects them with an illustration, as he places a child next to him (18:16). The one who receives such lowly and weak members in society receives Jesus and the Father who sent him. Moreover, becoming the least through service of others is the true indicator of who is greatest (22:26–27).

9:49–50. Then John said. The passage began with the disciples’ failure to cast out a demon (9:37–43), and it ends with an incident involving someone successfully casting out demons. Because he is not of the disciples’ company, this situation is unacceptable to John, so they try to prevent or stop him, as Joshua similarly wished to stop some men who were prophesying (Num 11:28). Like Moses correcting Joshua (Num 11:29), Jesus corrects John’s jealousy and tells them not to prevent him. The general principle is that whoever is not against you is for you. God works in ways that go beyond the limits of one’s own group. The disciples will grasp this lesson later in Acts when the Holy Spirit descends even upon Gentiles, demonstrating that no one should prevent them (Acts 10:47; 11:17) from being baptized. As the Galilean ministry comes to a close, it is evident from these four incidents that the disciples need more formation in order to understand the way of discipleship and so be equipped for their eventual mission. This will be one of Jesus’ principal tasks during the long journey to Jerusalem. (Ibid. pp. 189-191)

9:51. When the days. Significant events in Jesus’ life happen at appointed times in accord with God’s plan (see 2:6, 21–22). Here, a turning point occurs when the days are fulfilled (symplēroō) for the events regarding his exodus from death to glory (9:22, 31, 44) to begin to unfold. These events are described now as his being taken up, a reference to his ascension to heaven (see Acts 1:2, 11, 22). The phrase recalls how Elijah—who just appeared with Jesus at the transfiguration—was himself taken up into heaven (2 Kings 2:9–11). Elisha then received a double portion of Elijah’s spirit, and Jesus after his ascension will similarly grant his disciples a share in his Holy Spirit when the day of Pentecost is “fulfilled” (symplēroō, Acts 2:1).

He resolutely determined to journey. Jesus resolutely determined (literally, “set his face”) to journey to Jerusalem. A verse from the third servant song of Isaiah provides key background: “I have set my face like flint, knowing that I shall not be put to

7 shame” (Isa 50:7). Jesus, God’s chosen servant (Luke 9:35; Isa 42:1), is firmly setting out on his journey toward Jerusalem, aware that it is the place where he will die, like prophets before him (Luke 13:33–34). Another, related meaning of setting one’s face is the prophetic resolve needed to preach judgment: “Son of man, turn your face toward Jerusalem: preach against its sanctuary, prophesy against the land of Israel” (Ezek 21:7). As Ezekiel prophesied regarding the destruction of Jerusalem (586 BC), so Jesus will prophesy against the city and its temple, foretelling its destruction (Luke 13:35; 19:41–44; 21:6, 20–24), which the Romans carried out in AD 70. (Ibid. pp. 194-195)

9:52–53. On the way they entered a Samaritan village. The were hostile towards the Jews. This enmity derived from the fact that the Samaritans were descendants of marriages of Jews with Gentiles who repopulated the region of at the time of the Assyrian captivity (in the eighth century before Christ). There were also religious differences: the Samaritans had mixed the religion of Moses with various superstitious practices, and did not accept the temple of Jerusalem as the only place where sacrifices could properly be offered. They built their own temple on Mount Gerizim, in opposition to Jerusalem (cf. Jn 4:20); this was why, when they realized Jesus was headed for the Holy City, they refused him hospitality. 9:54–56. When the disciples. Jesus corrects his disciples’ desire for revenge, because it is out of keeping with the mission of the Messiah, who has come to save men, not destroy them (cf. Lk 19:10; Jn 12:47). The apostles are gradually learning that zeal for the things of God should not be bitter or violent.

“The Lord does everything in an admirable way […]. He acts in this way to teach us that perfect virtue retains no desire for vengeance, and that where there is true charity there is no room for anger—in other words, that weakness should not be treated with harshness but should be helped. Indignation should be very far from holy souls, and desire for vengeance very far from great souls” (St Ambrose, Expositio Evangelii sec. Lucam, in locum.) (Ibid. Scepter p. 103)

Jesus is indeed like Elijah in many ways, but he is also greater than Elijah. He thus rebuked them. If even Jewish leaders will reject him (9:22), it is to be expected that Samaritans will reject him, so he counsels forbearance, allowing for the possibility of their turning later to the gospel (Acts 8:5–6). Jesus had also instructed his disciples to love their enemies and be merciful (Luke 6:27, 35–36). He will soon teach in form that such love and mercy extends even to traditional enemies such as Samaritans (10:29–37). Therefore, a warning is acceptable (see 9:5; 10:10–11), but a violent

8 response is ruled out. Jesus and his disciples simply leave and journey to another village.

9:57–58. As they were proceeding. The misunderstanding of James and John shows their need for further training in the way of discipleship, and the journey to Jerusalem provides the perfect setting for it. The word “journey” or “way” is later used figuratively in Acts to signify the Christian way of life, “the Way of the Lord” (Acts 18:25). Here, as they all make their way, Luke presents three sayings of Jesus on discipleship. They occur in distinct dialogues between Jesus and unnamed individuals who are potential followers. Indeed, the verb “follow” occurs in each of the three dialogues. The individuals’ final responses are not given, leaving the dialogues open- ended. The effect is to invite readers—other (potential) followers—to apply the sayings to their lives. In the first dialogue, someone tells Jesus, I will follow you wherever you go. In reply to this idealistic but perhaps naive statement, Jesus challenges the person to be aware of the sacrifices involved in being his . If the Son of Man has nowhere to rest his head, the disciple should likewise be prepared even to give up house and home (:29). In contrast, even foxes and birds have their homes in dens or nests. Jesus certainly does not preach a prosperity gospel! 9:59–60. And to another he said. In the second dialogue, Jesus takes the initiative of calling someone to follow him, as he earlier did with Levi (5:27). The individual seems willing but delays his response, asking Jesus instead to let him go first and bury his father. Burying the dead was understood to be a religious duty (Tob 1:17–19; 2:3– 8), especially serious for one’s parents (Tob 4:3–4; 6:15; 14:10–13). Burial typically occurred the very day of death (:53; Acts 5:5–10). It is not stated whether the individual’s father has already died, in which case the delay would be rather brief. If not, the request may be more of an excuse, under the guise of religious obligations toward one’s family, to delay indefinitely the response to Jesus’ call. Jesus’ response permits no delay: Let the dead bury their dead. This apparently severe rejoinder is a way of indicating that following Jesus should be the top priority. Delaying one’s response might indicate failure to appreciate the radical nature of the commitment. Even family obligations have to be put in proper perspective and at times

9 set aside (Luke 8:19–21; 14:26; 18:29) or left for others who are still “dead”—in other words, those who have not yet answered Jesus’ call to discipleship (see 15:24, 32). Moreover, one who follows Jesus also shares in his mission: go and proclaim the kingdom of God. Jesus has just sent the Twelve on such a mission (9:1–2), and he will soon send out other disciples (10:9, 11). Delaying one’s response would therefore also mean shirking another serious obligation, that of proclaiming the kingdom. In context, Jesus’ words about burying the dead may also be a sign of the judgment that he is about to prophesy, since he has “set his face” toward Jerusalem (see v. 51). When the prophet Jeremiah prophesied the coming destruction of Jerusalem and its temple by the Babylonians (586 BC), a similar sign was given: “They shall die, the great and the lowly, in this land, unburied and unlamented” (Jer 16:6). Since Jesus will likewise prophesy the coming destruction of Jerusalem and its temple (Luke 13:35; 19:41–44), besides preaching judgment on other unrepentant towns (10:10–16), his words indicate the urgency of responding to his call. 9:61–62. And another said. A third potential disciple says: I will follow you, Lord. Like the previous individual, however, following Jesus is not first in his priorities, as he asks Jesus to let him say farewell to those at home. In response, Jesus again insists on the radical commitment required to be his follower: No one who sets a hand to the plow and looks to what was left behind is fit for the kingdom of God. The request and the response recall Elisha’s request to Elijah—to which he assented—to take leave of his parents before following him, when Elijah called him as he was plowing (1 Kings 19:19–21). Like his refusal to call down fire from heaven, Jesus’ response here thus contrasts with Elijah’s. As the Messiah and Son of God (Luke 9:20, 35), Jesus is greater than Old Testament prophets (11:32). Therefore, the commitment required of disciples is greater. Those who follow him must do so unconditionally. (Ibid. Gadenz pp. 196-198.)

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