Luke 8:2

KJV

And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,

KJV (with Strong's)

And {G2532} certain {G5100} women {G1135}, which {G3739} had been {G2258} healed {G2323} of {G575} evil {G4190} spirits {G4151} and {G2532} infirmities {G769}, Mary {G3137} called {G2564} Magdalene {G3094}, out of {G575} whom {G3739} went {G1831} seven {G2033} devils {G1140},

Complete Jewish Bible

and a number of women who had been healed from evil spirits and illnesses -- Miryam (called Magdalit), from whom seven demons had gone out;

Berean Standard Bible

as well as some women who had been healed of evil spirits and infirmities: Mary called Magdalene, from whom seven demons had gone out,

American Standard Version

and certain women who had been healed of evil spirits and infirmities: Mary that was called Magdalene, from whom seven demons had gone out,

Commentary

### SUMMARY
Luke 8:2 introduces a pivotal group of women who accompanied Jesus in His itinerant ministry, particularly highlighting Mary Magdalene, from whom seven demons had been cast out. This verse immediately establishes Jesus's profound transformative power, demonstrating His authority over spiritual oppression and physical infirmity, and sets the stage for understanding the devoted support these women offered to His mission out of deep gratitude for their healing and deliverance.

### CONTEXT
* **Literary Context:** This verse is an integral part of Luke 8:1-3, which serves as a unique Lukan interlude describing the composition of Jesus's traveling entourage beyond the Twelve apostles. Following a series of parables and teachings (Luke 7), and preceding the Parable of the Sower, this passage provides crucial insight into the practical support system for Jesus's ministry. Unlike other Gospels that primarily focus on the male disciples, Luke consistently emphasizes the significant and active role of women, portraying them not merely as passive recipients of healing but as active participants and financial benefactors in the spread of the kingdom of God. This detail underscores the inclusive nature of Jesus's ministry and Luke's particular interest in the marginalized and overlooked.
* **Historical & Cultural Context:** In first-century Jewish society, it was highly unconventional for women to travel independently with a male teacher, let alone to provide financial support for his ministry. Women generally occupied a more restricted role in public life and religious instruction. The mention of these women, some of whom were of considerable means (like Joanna, the wife of Chuza, Herod's steward, in [Luke 8:3](/luke/8-3 "Luke 8:3 - Women Supporting Jesus's Ministry")), challenges the prevailing social norms and highlights the radical nature of Jesus's approach to discipleship. Their public association with Jesus, especially given their past conditions of spiritual and physical affliction, speaks volumes about the profound impact of His healing power and their unwavering devotion despite societal expectations.
* **Key Themes:** Luke 8:2 contributes significantly to several overarching themes within Luke's Gospel. Foremost is the theme of **Divine Healing and Deliverance**, showcasing Jesus's comprehensive authority over both physical ailments and spiritual oppression. The vivid description of Mary Magdalene's deliverance from "seven devils" powerfully illustrates Jesus's victory over the forces of evil, a recurring motif throughout Luke's narrative, as seen in His casting out of demons in [Luke 4:33-36](/luke/4-33-36 "Luke 4:33-36 - Jesus Casts Out an Unclean Spirit"). Another key theme is **Gratitude and Devotion**, as the women's subsequent support of Jesus's ministry is presented as a direct response to the radical transformation they experienced. Their service exemplifies a profound appreciation for God's grace. Finally, the verse underscores **The Valued Role of Women in Jesus's Ministry**, a distinctive emphasis of Luke's Gospel. Mary Magdalene, in particular, emerges as a prominent figure, later becoming a primary witness to the resurrection, as depicted in [John 20:1-18](/john/20-1-18 "John 20:1-18 - Mary Magdalene at the Empty Tomb").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **healed (Greek, _therapeúō'_):** From G2323, this word signifies not merely a physical cure but a comprehensive waiting upon or relieving of disease, encompassing a holistic restoration. In the context of "evil spirits and infirmities," it points to Jesus's power to bring wholeness to both body and spirit, addressing the root causes of suffering whether physical or spiritual.
* **evil (Greek, _ponērós'_):** From G4190, this term describes something as hurtful, calamitous, or morally culpable. When paired with "spirits" (G4151, _pneûma_), it refers to malevolent, destructive spiritual entities that inflict harm, contrasting with the inherent goodness and life-giving nature of God's Spirit. This highlights the dangerous and oppressive nature of the spiritual forces from which these women were delivered.
* **devils (Greek, _daimónion'_):** From G1140, this refers to a demonic being or a lesser deity. In this context, it specifically denotes malevolent spiritual entities that possess and oppress individuals. The use of "seven" (G2033, _heptá_) in conjunction with "devils" for Mary Magdalene emphasizes the totality and severity of her previous demonic oppression, making her deliverance by Jesus all the more profound and complete.
* **went (Greek, _exérchomai'_):** From G1831, meaning "to issue forth" or "to depart out of." This verb actively describes the forceful expulsion of the demons from Mary Magdalene, underscoring Jesus's authoritative command over these spiritual entities rather than a gradual or natural departure. It signifies a decisive and complete liberation.

#### Verse Breakdown
* **"And certain women, which had been healed of evil spirits and infirmities":** This opening clause introduces a group of unnamed women who had experienced Jesus's miraculous power. The dual mention of "evil spirits" (demonic oppression) and "infirmities" (physical illnesses) underscores the comprehensive nature of Jesus's healing ministry, addressing both spiritual and bodily afflictions. It immediately establishes their previous state of suffering and their present state of liberation, setting the stage for their subsequent devotion.
* **"Mary called Magdalene":** This phrase singles out Mary Magdalene from the group, indicating her particular significance. The appellation "Magdalene" likely refers to her origin from Magdala, a town on the Sea of Galilee. Her explicit naming suggests her prominence among this group and foreshadows her significant role later in the Gospel narratives, especially at the crucifixion and resurrection.
* **"out of whom went seven devils":** This climactic detail concerning Mary Magdalene reveals the extreme severity of her former condition. The number "seven" in Jewish thought often symbolizes completeness or totality, suggesting that she was utterly and profoundly oppressed by demonic forces. This powerful statement emphasizes the immense power and authority of Jesus to completely liberate even those in the most dire spiritual bondage, marking a radical and undeniable transformation in her life.

#### Literary Devices
Luke employs several **Literary Devices** in this verse to convey its profound message. The use of **Narrative Detail** is precise, providing specific information about the women's past afflictions ("evil spirits and infirmities") and Mary Magdalene's particularly severe case ("seven devils"). This detail is not gratuitous but serves to highlight the magnitude of Jesus's healing power and the depth of the women's transformation. **Juxtaposition** is evident in the contrast between their former state of bondage and suffering and their current state of freedom and active discipleship. The mention of "seven devils" for Mary Magdalene is a form of **Symbolism**, where the number seven conveys completeness or totality, emphasizing the comprehensive nature of her demonic possession and, by extension, the absolute nature of Jesus's deliverance. This vivid imagery also functions as a form of **Hyperbole** to underscore the extreme nature of her previous condition, making her subsequent devotion all the more impactful.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 8:2 profoundly illustrates Jesus's divine authority over all forms of darkness and suffering, revealing Him as the ultimate deliverer and healer. The healing of these women, particularly Mary Magdalene's liberation from severe demonic oppression, serves as a powerful testament to the inbreaking of God's kingdom, where the power of evil is decisively confronted and defeated. Their subsequent decision to follow and support Jesus highlights a core theological principle: genuine encounter with God's transformative grace naturally leads to devoted discipleship and active participation in His mission. This verse connects the redemptive work of Christ with the call to service, demonstrating that those who have received much are often compelled to give much in return, contributing their resources and lives to the spread of the good news.

* [Mark 16:9](/mark/16-9 "Mark 16:9 - Jesus Appears to Mary Magdalene")
* [Matthew 12:28](/matthew/12-28 "Matthew 12:28 - Kingdom of God Has Come")
* [Isaiah 61:1](/isaiah/61-1 "Isaiah 61:1 - The Spirit of the Lord GOD is upon me")

### REFLECTION AND APPLICATION
Luke 8:2 offers a compelling invitation to reflect on the transformative power of Jesus in our own lives. Just as these women were freed from debilitating spiritual and physical conditions, Christ continues to offer deliverance from the bondage of sin, the weight of past traumas, and the despair of various infirmities today. Their response—to follow and support Jesus—serves as a profound model for contemporary discipleship. True gratitude for the radical change Jesus brings inevitably leads to a desire to serve Him, investing our time, talents, and resources in His kingdom work. This verse also reminds us that no past condition, no matter how severe or stigmatizing, disqualifies one from God's grace or from playing a vital role in His redemptive plan. Mary Magdalene, once severely afflicted, became one of Jesus's most devoted followers and a first witness to His resurrection, demonstrating that God's love and calling extend to all who are willing to respond.

#### Questions for Reflection
* **In what areas of your life do you need Jesus's healing and deliverance today, whether from spiritual oppression, emotional burdens, or physical infirmities?**
* **How does the example of these women, particularly Mary Magdalene, inspire your own commitment and devotion to Christ?**
* **What practical ways can you express your gratitude for God's transformative work in your life by supporting His kingdom and mission?**
* **How does this passage challenge any preconceived notions you might have about who is "worthy" or "capable" of serving God?**

### FAQ

**Who was Mary Magdalene, and why is her story significant?**

Answer: Mary Magdalene was one of the most prominent women among Jesus's followers, explicitly mentioned in all four Gospels. Luke 8:2 is one of the earliest references to her, highlighting that Jesus had delivered her from "seven devils." Her significance lies not only in the profound transformation she experienced through Jesus's healing but also in her steadfast devotion. She was present at the crucifixion ([John 19:25](/john/19-25 "John 19:25 - Women at the Cross")) and was among the first witnesses to the resurrection, being commissioned by Jesus Himself to announce His rising to the disciples ([John 20:11-18](/john/20-11-18 "John 20:11-18 - Mary Magdalene Sees the Risen Lord")). Her story underscores Jesus's radical inclusivity and the pivotal role women played in His ministry.

**What does "seven devils" mean in this context?**

Answer: The phrase "seven devils" (KJV) or "seven demons" (modern translations) refers to a severe and complete demonic possession. In biblical numerology, the number seven often symbolizes completeness, perfection, or totality. Therefore, "seven devils" suggests that Mary Magdalene was utterly and comprehensively afflicted by demonic forces. This detail emphasizes the profound depth of her former suffering and, consequently, the immense power and authority of Jesus to bring about her total liberation and restoration. It highlights the magnitude of the miracle performed in her life.

**Why does Luke's Gospel particularly emphasize the role of women in Jesus's ministry?**

Answer: Luke's Gospel consistently gives significant attention to women, more so than the other Gospels. This emphasis reflects Luke's broader theme of God's concern for the marginalized, the poor, and the overlooked in society. From the prominent roles of Elizabeth and Mary in the birth narratives ([Luke 1](/luke/1 "Luke 1 - The Birth of John the Baptist Foretold")), to the parables featuring women (e.g., the Lost Coin in [Luke 15:8-10](/luke/15-8-10 "Luke 15:8-10 - Parable of the Lost Coin")), and the inclusion of women like those in Luke 8:2-3 as active disciples and supporters, Luke highlights their integral participation in Jesus's ministry. This focus challenges the patriarchal norms of the time and underscores the inclusive nature of the Kingdom of God, where all, regardless of gender or social status, are valued and called to discipleship.

### CHRIST-CENTERED FULFILLMENT
Luke 8:2, with its vivid portrayal of Jesus's power to heal infirmities and cast out "seven devils" from Mary Magdalene, serves as a powerful foreshadowing and demonstration of Christ's ultimate victory over the forces of darkness and sin. The deliverance of these women from spiritual and physical bondage points directly to Jesus's mission as the Son of God, who came to destroy the works of the devil ([1 John 3:8](/1_john/3-8 "1 John 3:8 - The Son of God Appeared to Destroy the Works of the Devil")) and to set the captives free ([Luke 4:18-19](/luke/4-18-19 "Luke 4:18-19 - Jesus's Nazareth Manifesto")). His authority over demons, as seen here, is a clear sign of the inbreaking of God's kingdom, where Satan's dominion is being overthrown. Ultimately, the comprehensive healing offered to Mary Magdalene and others culminates in Christ's triumph on the cross, where He disarmed principalities and powers, leading them in triumph ([Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph Over Principalities and Powers")), and His resurrection, which definitively conquered death and the power of the one who holds the power of death, the devil ([Hebrews 2:14-15](/hebrews/2-14-15 "Hebrews 2:14-15 - Jesus Destroys the Power of Death")). Thus, Luke 8:2 is not just a historical account of healing, but a testament to the liberating power of Jesus Christ, who continues to offer complete redemption and new life to all who come to Him.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Mark 16:9

¶ Now when [Jesus] was risen early the first [day] of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.

Matthew 27:55

And many women were there beholding afar off, which followed Jesus from Galilee, ministering unto him:

Matthew 27:56

Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.

Mark 15:40

There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;

Mark 15:41

(Who also, when he was in Galilee, followed him, and ministered unto him;) and many other women which came up with him unto Jerusalem.

John 19:25

Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the [wife] of Cleophas, and Mary Magdalene.

Luke 23:27

And there followed him a great company of people, and of women, which also bewailed and lamented him.