2 and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out;
3 and Joanna, the wife of Chuzas, Herod’s steward; Susanna; and many others who served them from their possessions.
4 When a great multitude came together and people from every city were coming to him, he spoke by a parable:
5 “The farmer went out to sow his seed. As he sowed, some fell along the road, and it was trampled under foot, and the birds of the sky devoured it.
6 Some seed fell on the rock, and as soon as it grew, it withered away, because it had no moisture.
7 Some fell amid the thorns, and the thorns grew with it and choked it.
8 Some fell into the good ground and grew and produced one hundred times as much fruit.” As he said these things, he called out, “He who has ears to hear, let him hear!”
9 Then his disciples asked him, “What does this parable mean?”
10 He said, “To you it is given to know the mysteries of God’s Kingdom, but to the rest it is given in parables, that ‘seeing they may not see, and hearing they may not understand.’
11 “Now the parable is this: The seed is the word of God.
12 Those along the road are those who hear; then the devil comes and takes away the word from their heart, that they may not believe and be saved.
13 Those on the rock are they who, when they hear, receive the word with joy; but these have no root. They believe for a while, then fall away in time of temptation.
14 What fell among the thorns, these are those who have heard, and as they go on their way they are choked with cares, riches, and pleasures of life; and they bring no fruit to maturity.
15 Those in the good ground, these are those who with an honest and good heart, having heard the word, hold it tightly, and produce fruit with perseverance.
16 “No one, when he has lit a lamp, covers it with a container or puts it under a bed; but puts it on a stand, that those who enter in may see the light.
17 For nothing is hidden that will not be revealed, nor anything secret that will not be known and come to light.
18 Be careful therefore how you hear. For whoever has, to him will be given; and whoever doesn’t have, from him will be taken away even that which he thinks he has.”
19 His mother and brothers came to him, and they could not come near him for the crowd.
20 Some people told him, “Your mother and your brothers stand outside, desiring to see you.”
21 But he answered them, “My mother and my brothers are these who hear the word of God and do it.”
22 Now on one of those days, he entered into a boat, himself and his disciples, and he said to them, “Let’s go over to the other side of the lake.” So they launched out.
23 But as they sailed, he fell asleep. A wind storm came down on the lake, and they were taking on dangerous amounts of water.
24 They came to him and awoke him, saying, “Master, Master, we are dying!” He awoke and rebuked the wind and the raging of the water; then they ceased, and it was calm.
25 He said to them, “Where is your faith?” Being afraid, they marveled, saying to one another, “Who is this then, that he commands even the winds and the water, and they obey him?”
26 Then they arrived at the country of the Gadarenes, which is opposite Galilee.
27 When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn’t live in a house, but in the tombs.
28 When he saw Jesus, he cried out and fell down before him, and with a loud voice said, “What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don’t torment me!”
29 For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard and bound with chains and fetters. Breaking the bonds apart, he was driven by the demon into the desert.
30 Jesus asked him, “What is your name?” He said, “Legion,” for many demons had entered into him.
31 They begged him that he would not command them to go into the abyss.
32 Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. Then he allowed them.
33 The demons came out of the man and entered into the pigs, and the herd rushed down the steep bank into the lake and were drowned.
34 When those who fed them saw what had happened, they fled and told it in the city and in the country.
35 People went out to see what had happened. They came to Jesus and found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind; and they were afraid.
36 Those who saw it told them how he who had been possessed by demons was healed.
37 All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. Then he entered into the boat and returned.
38 But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying,
39 “Return to your house, and declare what great things God has done for you.” He went his way, proclaiming throughout the whole city what great things Jesus had done for him.
40 When Jesus returned, the multitude welcomed him, for they were all waiting for him.
41 Behold, a man named Jairus came. He was a ruler of the synagogue. He fell down at Jesus’ feet and begged him to come into his house,
42 for he had an only born daughter, about twelve years of age, and she was dying. But as he went, the multitudes pressed against him.
43 A woman who had a flow of blood for twelve years, who had spent all her living on physicians and could not be healed by any,
44 came behind him and touched the fringe of his cloak. Immediately the flow of her blood stopped.
45 Jesus said, “Who touched me?” When all denied it, Peter and those with him said, “Master, the multitudes press and jostle you, and you say, ‘Who touched me?’”
46 But Jesus said, “Someone did touch me, for I perceived that power has gone out of me.”
47 When the woman saw that she was not hidden, she came trembling; and falling down before him declared to him in the presence of all the people the reason why she had touched him, and how she was healed immediately.
48 He said to her, “Daughter, cheer up. Your faith has made you well. Go in peace.”
49 While he still spoke, one from the ruler of the synagogue’s house came, saying to him, “Your daughter is dead. Don’t trouble the Teacher.”
50 But Jesus hearing it, answered him, “Don’t be afraid. Only believe, and she will be healed.”
51 When he came to the house, he didn’t allow anyone to enter in, except Peter, John, James, the father of the child, and her mother.
52 All were weeping and mourning her, but he said, “Don’t weep. She isn’t dead, but sleeping.”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Origenc. 185–253Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 8:48But the same cure which the woman obtained by touching Him, our Savior confirmed by His word; as it follows, And he said to her, Your faith has made you whole; go in peace, that is, Be released from your scourge. And indeed He first heals her soul by faith, then truly her body.
But the same cure which the woman obtained by touching Him, our Savior confirmed by His word; as it follows, And he said to her, Your faith has made you whole; go in peace, that is, Be released from your scourge. And indeed He first heals her soul by faith, then truly her body.
Origen, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:48; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A teacher of Alexandria, the early church’s first great interpreter of the Bible; some of his ideas were later rejected by the church.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 8:45–46For they believe not who throng Him; they believe who touch. By faith Christ is touched, by faith He is seen. Lastly, to express the faith of her who touched Him, He says, I know that virtue is gone out of me, … For if we think what our faith is, and understand how great the Son of God is, we see that in comparison of Him we touch only the hem, we cannot reach the upper parts of the garment. If then we also wish to be cured, let us touch by faith the hem of Christ. But he who has touched Him is not hidden. Happy the man who has touched the extreme part of the Word. For who can comprehend the whole?
For they believe not who throng Him; they believe who touch. By faith Christ is touched, by faith He is seen. Lastly, to express the faith of her who touched Him, He says, I know that virtue is gone out of me, … For if we think what our faith is, and understand how great the Son of God is, we see that in comparison of Him we touch only the hem, we cannot reach the upper parts of the garment. If then we also wish to be cured, let us touch by faith the hem of Christ. But he who has touched Him is not hidden. Happy the man who has touched the extreme part of the Word. For who can comprehend the whole?
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:45–46; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 8:2–3It was a Jewish custom, nor was it thought blamable, according to the ancient manners of that nation, that women should afford of their substance food and clothing to their teachers. This custom, as it might cause offense to the Gentiles, St. Paul relates he had cast off. But these ministered to the Lord of their substance, that He might reap their carnal things, from whom they had reaped spiritual things. Not that the Lord needed the food of His creatures, but that He might set an example to masters, that they ought to be content with food and clothing from their disciples.
It was a Jewish custom, nor was it thought blamable, according to the ancient manners of that nation, that women should afford of their substance food and clothing to their teachers. This custom, as it might cause offense to the Gentiles, St. Paul relates he had cast off. But these ministered to the Lord of their substance, that He might reap their carnal things, from whom they had reaped spiritual things. Not that the Lord needed the food of His creatures, but that He might set an example to masters, that they ought to be content with food and clothing from their disciples.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:3 (from his commentary on Matthew); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
Cyril of Alexandriac. 376–444Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 8:15Now the rich and fruitful ground is the honest and good hearts which receive deeply the seeds of the word, and retain them and cherish them. … For when the divine word is poured into a soul free from all anxieties, then it strikes root deep, and sends forth as it were the ear, and in its due season comes to perfection.
Now the rich and fruitful ground is the honest and good hearts which receive deeply the seeds of the word, and retain them and cherish them. … For when the divine word is poured into a soul free from all anxieties, then it strikes root deep, and sends forth as it were the ear, and in its due season comes to perfection.
Cyril of Alexandria, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:8 and 8:15; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Alexandria, whose teaching on Christ was accepted at the Council of Ephesus in 431.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 8:18But the Lord ceases not to teach us to hearken to His word, that we may be able both to constantly, meditate on it in our own minds, and to bring it forth for the instruction of others. … As if he says, Give heed with all your mind to the word which you hear, for to him who has a love of the word, shall be given also the sense of understanding what he loves; but whoso has no love of hearing the word, though he deems himself skillful either from natural genius, or the exercise of learning, will have no delight in the sweetness of wisdom
But the Lord ceases not to teach us to hearken to His word, that we may be able both to constantly, meditate on it in our own minds, and to bring it forth for the instruction of others. … As if he says, Give heed with all your mind to the word which you hear, for to him who has a love of the word, shall be given also the sense of understanding what he loves; but whoso has no love of hearing the word, though he deems himself skillful either from natural genius, or the exercise of learning, will have no delight in the sweetness of wisdom
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:18; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
John Calvin1509–1564ReformedCommentaries · on Luke 8:45–47Beyond all question, he knowingly and willingly cured the woman; and there is as little doubt that he drew her to himself by his Spirit, that she might obtain a cure: but he puts the question to her, that she may freely and publicly make it known. If Christ had been the only witness of his miracle, his statements might not perhaps have been believed: but now, when the woman, struck with dread, relates what happened to her, greater weight is due to her confession.
Beyond all question, he knowingly and willingly cured the woman; and there is as little doubt that he drew her to himself by his Spirit, that she might obtain a cure: but he puts the question to her, that she may freely and publicly make it known. If Christ had been the only witness of his miracle, his statements might not perhaps have been believed: but now, when the woman, struck with dread, relates what happened to her, greater weight is due to her confession.
John Calvin, Commentaries, on 8:45; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 8:52But Christ bid them not weep; for she is not dead, but sleepeth. He means, as to her peculiar case, that she was not dead for good and all, but that she should now shortly be raised to life, so that it would be to her friends as if she had been but a few hours asleep. But it is applicable to all that die in the Lord; therefore we should not sorrow for them as those that have no hope, because death is but a sleep to them, not only as it is a rest from all the toils of the days of time, but as there will be a resurrection, a waking and rising again to all the glories of the days of eternity.
But Christ bid them not weep; for she is not dead, but sleepeth. He means, as to her peculiar case, that she was not dead for good and all, but that she should now shortly be raised to life, so that it would be to her friends as if she had been but a few hours asleep. But it is applicable to all that die in the Lord; therefore we should not sorrow for them as those that have no hope, because death is but a sleep to them, not only as it is a rest from all the toils of the days of time, but as there will be a resurrection, a waking and rising again to all the glories of the days of eternity.
Matthew Henry, Commentary on the Whole Bible, on 8:40–56; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Luke 8:2–3certain women . . . healed, &c.--on whom He had the double claim of having brought healing to their bodies and new life to their souls. Drawn to Him by an attraction more than magnetic, they accompany Him on this tour as His almoners--ministering unto Him of their substance. Blessed Saviour! It melts us to see Thee living upon the love of Thy ransomed people. … Of "Susanna," next mentioned, we know nothing but the name, and that here only. But her services on this memorable occasion have immortalized her name. … many others--that is, many other healed women. What a train! and all ministering unto Him of their substance, and He allowing them to do it and subsisting upon it!
certain women . . . healed, &c.--on whom He had the double claim of having brought healing to their bodies and new life to their souls. Drawn to Him by an attraction more than magnetic, they accompany Him on this tour as His almoners--ministering unto Him of their substance. Blessed Saviour! It melts us to see Thee living upon the love of Thy ransomed people. … Of "Susanna," next mentioned, we know nothing but the name, and that here only. But her services on this memorable occasion have immortalized her name. … many others--that is, many other healed women. What a train! and all ministering unto Him of their substance, and He allowing them to do it and subsisting upon it!
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 8:2–3; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Luke 8
Luke 8:2–52, World English Bible
Luke 8 in the Bible · Told in the Story: Chapter 24, A House Divided, Chapter 25, The Sower, Chapter 26, Wind and Waves
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Origenc. 185–253Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 8:48But the same cure which the woman obtained by touching Him, our Savior confirmed by His word; as it follows, And he said to her, Your faith has made you whole; go in peace, that is, Be released from your scourge. And indeed He first heals her soul by faith, then truly her body.
Origen, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:48; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A teacher of Alexandria, the early church’s first great interpreter of the Bible; some of his ideas were later rejected by the church.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 8:45–46For they believe not who throng Him; they believe who touch. By faith Christ is touched, by faith He is seen. Lastly, to express the faith of her who touched Him, He says, I know that virtue is gone out of me, … For if we think what our faith is, and understand how great the Son of God is, we see that in comparison of Him we touch only the hem, we cannot reach the upper parts of the garment. If then we also wish to be cured, let us touch by faith the hem of Christ. But he who has touched Him is not hidden. Happy the man who has touched the extreme part of the Word. For who can comprehend the whole?
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:45–46; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 8:2–3It was a Jewish custom, nor was it thought blamable, according to the ancient manners of that nation, that women should afford of their substance food and clothing to their teachers. This custom, as it might cause offense to the Gentiles, St. Paul relates he had cast off. But these ministered to the Lord of their substance, that He might reap their carnal things, from whom they had reaped spiritual things. Not that the Lord needed the food of His creatures, but that He might set an example to masters, that they ought to be content with food and clothing from their disciples.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:3 (from his commentary on Matthew); translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
Cyril of Alexandriac. 376–444Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 8:15Now the rich and fruitful ground is the honest and good hearts which receive deeply the seeds of the word, and retain them and cherish them. … For when the divine word is poured into a soul free from all anxieties, then it strikes root deep, and sends forth as it were the ear, and in its due season comes to perfection.
Cyril of Alexandria, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:8 and 8:15; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Alexandria, whose teaching on Christ was accepted at the Council of Ephesus in 431.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 8:18But the Lord ceases not to teach us to hearken to His word, that we may be able both to constantly, meditate on it in our own minds, and to bring it forth for the instruction of others. … As if he says, Give heed with all your mind to the word which you hear, for to him who has a love of the word, shall be given also the sense of understanding what he loves; but whoso has no love of hearing the word, though he deems himself skillful either from natural genius, or the exercise of learning, will have no delight in the sweetness of wisdom
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:18; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
John Calvin1509–1564ReformedCommentaries · on Luke 8:45–47Beyond all question, he knowingly and willingly cured the woman; and there is as little doubt that he drew her to himself by his Spirit, that she might obtain a cure: but he puts the question to her, that she may freely and publicly make it known. If Christ had been the only witness of his miracle, his statements might not perhaps have been believed: but now, when the woman, struck with dread, relates what happened to her, greater weight is due to her confession.
John Calvin, Commentaries, on 8:45; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 8:52But Christ bid them not weep; for she is not dead, but sleepeth. He means, as to her peculiar case, that she was not dead for good and all, but that she should now shortly be raised to life, so that it would be to her friends as if she had been but a few hours asleep. But it is applicable to all that die in the Lord; therefore we should not sorrow for them as those that have no hope, because death is but a sleep to them, not only as it is a rest from all the toils of the days of time, but as there will be a resurrection, a waking and rising again to all the glories of the days of eternity.
Matthew Henry, Commentary on the Whole Bible, on 8:40–56; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Luke 8:2–3certain women . . . healed, &c.--on whom He had the double claim of having brought healing to their bodies and new life to their souls. Drawn to Him by an attraction more than magnetic, they accompany Him on this tour as His almoners--ministering unto Him of their substance. Blessed Saviour! It melts us to see Thee living upon the love of Thy ransomed people. … Of "Susanna," next mentioned, we know nothing but the name, and that here only. But her services on this memorable occasion have immortalized her name. … many others--that is, many other healed women. What a train! and all ministering unto Him of their substance, and He allowing them to do it and subsisting upon it!
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 8:2–3; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.