Luke 8:1-3

D. Galilee and the Surrounding Regions, without excluding Capernaum. Luke 8:1 to Luke 9:50

1. The First Christian Family Circle.Luke 8:1-3

1And it came to pass afterward, that he went throughout every city and village preaching and shewing the glad tidings of the kingdom of God: and the twelve werewith him, 2And certain women, which had been healed of evil spirits and infirmities,Mary called Magdalene, out of whom went seven devils, 3And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, Which ministered unto him [them, V. O.1] of their substance.

EXEGETICAL AND CRITICAL

Luke 8:1. Afterward, ἐν τῷ καθ. sc. χρόνῳ.—Luke is here not concerned to arrange the different events in a strict chronological succession, but only in general to call attention to the fact that the activity of the Saviour, in His journeys through Galilee, was continued uninterruptedly, while he now adjoins a mention of the services rendered by women in this period, of which none of the other Evangelists make mention. Occasion to do this he more than probably found in the immediately preceding narrative.

Κατὰ πόλιν καὶ κώμην. From town to town, and from village to village; comp. Acts 15:21. The unweariedness of the Saviour’s activity comes here with especial clearness into view.

Luke 8:2. And certain women.—In the earlier period the disciples still wondered when they saw their Master in conversation with a woman, John 4:27. Now there has already been formed a circle of female disciples, who were joined to the Master by thankful love.—Mary of Magdala. See above. Respecting Magdala, see Lange, on Matthew 15:39.

Luke 8:3. Joanna is only here and in Luke 24:10 referred to by name, as the consort, perhaps the widow, of Chuza, steward of Herod. If we assume with some that Chuza was the βασιλικός (John 4:46-54), we might suppose that grateful love for the deliverer of her son had brought the mother to Jesus.—Susanna, that is, Lily, שׁוֹשׁנָּה, is not further known.—And many others.—Comp. Matthew 27:55.

which ministered unto them.—The female friends of our Lord appear for the most part to have belonged to the well-circumstanced higher class, since the here-mentioned ministration doubtless consisted principally in support rendered to earthly necessities from their property. This ministration was rendered to the whole travelling company. The reading αὐτῷ is perhaps in some manuscripts a correction, which visibly arose from the effort to represent the service of these women as an act of Divine service, which was exclusively limited to the Master.

DOCTRINAL AND ETHICAL

1. The brief account which Luke gives us respecting these women is peculiarly adapted to awaken a vivid conception of the journeyings of the Saviour through Galilee. We see Him proceeding from one town to another, wearing as clothing the simple yet becoming tunic, which was not sewed but woven from above throughout, perhaps the gift of love; the sandals bound crosswise over His uncovered feet; the disciples near by without money in their girdles, without shoes, staff, on wallet; perhaps a little flask with oil, after the Oriental usage, hanging over their shoulders, for the refreshment of their wearied limbs (Mark 6:13; Luke 10:34; Genesis 28:18); and at a beseeming distance the women covered with their veils, who were concerned with tender affection for the wants of the company, now and then preparing for their beloved Master a refreshing surprise, and now holding discourse with one another, now with Him. The view of such a circle of brethren and sisters, whose centre the Lord is, makes an impression that elevates the heart.

2. The unhesitating way in which the Saviour admitted and accepted the loving services of these women is a striking proof not only of His condescending love, which endures services rendered to Him, although He did not come to be ministered unto (Matthew 20:28), but at the same time of His firm confidence in the purity and faithfulness of these Galilean friends, which indeed did remain, even beyond His death, unchangeably the same.

3. We see here an emancipation of woman in the noblest sense of the word, and the beginning of the service of women in the church of Christ (Wichern), and at the same time also a decided triumph of the evangelical spirit over the limitation of the Jewish Rabbinism, and the prophecy of the new world of love called into being through Christ.

HOMILETICAL AND PRACTICAL

In Christ Jesus there is neither Jew nor Greek, man nor woman, but a new creature.—Thankful ministration of love well pleasing to the Lord.—Diversity and agreement among the first female friends of Jesus.—What the Saviour is for woman, and what woman must be for the Saviour.—Woman in Christ no longer slave of the man, but a fellow-heir of the grace of life, 1 Peter 3:1.—Women of high condition also cannot possibly dispense with the Saviour.—The Head of the church served by and in His members.—The destination of earthly good also to the advancement of the kingdom of God.—The first Christian circle of sisters united for a work of love, 1. Whose origin is pure, 2. whose character is that of power, 3. whose fruit is abundant, 4. whose duration is perennial.—The service of the poor, Divine service (Angelus Merula).—Among the women of the evangelical history not one enemy of the Lord.

Starke:—Whoever hath tasted that the Lord is gracious, such an one cannot abandon Him.—If Christ was not ashamed of the ministrations of others, why should we be ashamed when we find ourselves in like circumstances?—Quesnel:—Godly women have at all times helped to build up the kingdom of God by the exercise of love towards Christ’s servants and His poor members, Romans 16:1-2; Romans 16:6.—Majus:—For spiritual benefits to render something temporal is becoming, and yet a poor payment.—For His poor children God knows well how to provide.

Footnotes:

Luke 8:3; Luke 8:3.—Rec.: αὐτῷ. Αὐτοῖς has preponderating authority, see Tischendorf ad loc. “The singular appeared more obvious to the copyists, partly because ἧσαν τεθεραπ. preceded, partly through reminiscence of Matthew 27:55; Mark 15:41.” Meyer. [Αὐτῷ, A., L., M., X., Cod. Sin.; αὐτοῖς, B., D., E.2, 10 other uncials.—C. C. S.]