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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 8:1–3. His two-level outline is real structure in the source text, so it is rendered as structure.
We are here told,
I.What Christ made the constant business of his life - it was preaching; in that work he was indefatigable, and went about doing good (Luk 8:1), afterward - en tō kathexēs - ordine, in the proper time or method. Christ took his work before him and went about it regularly. He observed a series or order of business, so that the end of one good work was the beginning of another. Now observe here,
1.Where he preached: He went about - diōdeue - peragrabat. He was an itinerant preacher, did not confine himself to one place, but diffused the beams of his light. Circumibat - He went his circuit, as a judge, having found his preaching perhaps most acceptable where it was new. He went about through every city, that none might plead ignorance. Hereby he set an example to his disciples; they must traverse the nations of the earth, as he did the cities of Israel. Nor did he confine himself to the cities, but went into the villages, among the plain country-people, to preach to the inhabitants of the villages, Jdg 5:11.
2.What he preached: He showed the glad tidings of the kingdom of God, that it was now to be set up among them. Tidings of the kingdom of God are glad tidings, and those Jesus Christ came to bring; to tell the children of men that God was willing to take all those under his protection that were willing to return to their allegiance. It was glad tidings to the world that there was hope of its being reformed and reconciled.
3.Who were his attendants: The twelve were with him, not to preach if he were present, but to learn from him what and how to preach hereafter, and, if occasion were, to be sent to places where he could not go. Happy were these his servants that heard his wisdom.
II.Whence he had the necessary supports of life:
He lived upon the kindness of his friends. There were certain women, who frequently attended his ministry, that ministered to him of their substance, Luk 8:2, Luk 8:3. Some of them are named; but there were many others, who were zealously affected to the doctrine of Christ, and thought themselves bound in justice to encourage it, having themselves found benefit, and in charity, hoping that many others might find benefit by it too.
1.They were such, for the most part, as had been Christ's patients, and were the monuments of his power and mercy; they had been healed by him of evil spirits and infirmities. Some of them had been troubled in mind, had been melancholy, others of them afflicted in body, and he had been to them a powerful healer. He is the physician both of body and soul, and those who have been healed by him ought to study what they shall render to him. We are bound in interest to attend him, that we may be ready to apply ourselves to him for help in case of a relapse; and we are bound in gratitude to serve him and his gospel, who hath saved us, and saved us by it.
2.One of them was Mary Magdalene, out of whom had been cast seven devils; a certain number for an uncertain. Some think that she was one that had been very wicked, and then we may suppose her to be the woman that was a sinner mentioned just before, Luk 7:37. Dr. Lightfoot, finding in some of the Talmudists' writings that Mary Magdalene signified Mary the plaiter of hair, thinks it applicable to her, she having been noted, in the days of her iniquity and infamy, for that plaiting of hair which is opposed to modest apparel, Ti1 2:9. But, though she had been an immodest woman, upon her repentance and reformation she found mercy, and became a zealous disciple of Christ. Note, The greatest of sinners must not despair of pardon; and the worse any have been before their conversion the more they should study to do for Christ after. Or, rather, she was one that had been very melancholy, and then, probably, it was Mary the sister of Lazarus, who was a woman of a sorrowful spirit, who might have been originally of Magdala, but removed to Bethany. This Mary Magdalene was attending on Christ's cross and his sepulchre, and, if she was not Mary the sister of Lazarus, either that particular friend and favourite of Christ's did not attend then, or the evangelists did not take notice of her, neither of which we can suppose; thus Dr. Lightfoot argues. Yet there is this to be objected against it that Mary Magdalene is reckoned among the women that followed Jesus from Galilee (Mat 27:55, Mat 27:56); whereas Mary the sister of Lazarus had her residence in Bethany.
3.Another of them was Joanna the wife of Chuza, Herod's steward. She had been his wife (so some), but was now a widow, and left in good circumstances. If she was now his wife, we have reason to think that her husband, though preferred in Herod's court, had received the gospel, and was very willing that his wife should be both a hearer of Christ and a contributor to him.
4.There were many of them that ministered to Christ of their substance. It was an instance of the meanness of that condition to which our Saviour humbled himself that he needed it, and of his great humility and condescension that he accepted it. Though he was rich, yet for our sakes he became poor, and lived upon alms. Let none say that they scorn to be beholden to the charity of their neighbours, when Providence has brought them into straits; but let them ask and be thankful for it as a favour. Christ would rather be beholden to his known friends for a maintenance for himself and his disciples than be burdensome to strangers in the cities and villages whither he came to preach. Note, It is the duty of those who are taught in the word to communicate to them who teach them in all good things; and those who are herein liberal and cheerful honour the Lord with their substance, and bring a blessing upon it.
Historical interpretation
Seven Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For He who descends from heaven to earth, brings tidings to them that dwell on earth of a heavenly kingdom. But who ought to preach the kingdom of heaven? Many prophets came, yet preached not the kingdom of heaven, for how could they pretend to speak of things which they perceived not?
(Orat. xxxvii. 2.) For He passes from place to place, that He may not only gain many, but may consecrate many places. He sleeps and labours, that He may sanctify sleep and labour. He weeps, that He may give a value to tears. He preaches heavenly things, that He may exalt His hearers.
(in Matt. 27:55.) It was a Jewish custom, nor was it thought blameable, 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 offence to the Gentiles, St. Paul relates he had cast off. (1 Cor. 9:15.) But these ministered unto 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.
(lib. iii. ep. 206.) Now this kingdom of God some think to be higher and better than the heavenly kingdom, but some think it to be one and the same in reality, but called by different names; at one time the kingdom of God from Him who reigneth, but at another the kingdom of heaven from the Angels and Saints, His subjects, who are said to be of heaven.
(Hom. 33. in Ev.) For what is understood by the seven devils, but all vices? For since all time is comprehended by seven days, rightly by the number seven is universality represented: Mary therefore had seven devils, for she was full of every kind of vice. It follows, And Joanna the wife of Chuza Herod's steward, and Susanna, and many others who ministered to him of their substance.
But like the eagle, enticing its young ones to fly, our Lord, step by step, raises up His disciples to heavenly things. He first of all teaches in the synagogues, and performs miracles. He next chooses twelve whom He names Apostles; He afterwards takes them alone with Him, as He preached throughout the cities and villages, as it follows, And the twelve were with him.
Mary Magdalene is the same of whose repentance, without mention of her name, we have just read. For the Evangelist, when he relates her going with our Lord, rightly distinguishes her by her known name, but when describing the sinner but penitent, He speaks of her generally as a woman; lest the mark of her former guilt should blacken a name of so great report. Out of whom seven devils are reported to have gone, that it might be shown that she was full of all vices.
But Mary is by interpretation, "bitter sea," because of the loud wailing of her penitence; Magdalene, "a tower, or rather belonging to a tower," from the tower of which it is said, Thou art become my hope, my strong tower from the face of my enemy. (Ps. 61:3.) Joanna is by interpretation "the Lord her grace," or "the merciful Lord," for from Him cometh every thing that we live upon. But if Mary, cleansed from the corruption of her sins, points to the Church of the Gentiles, why does not Joanna represent the same Church formerly subject to the worship of idols?
For every evil spirit whilst he acts for the devil's kingdom, is as it were Herod's steward. Susanna is interpreted, "a lily," or its grace, because of the fragrance and whiteness of the heavenly life, and the golden heat of inward love.
And certain women who had been healed of evil spirits and infirmities, Mary, who is called Magdalene, from whom seven demons had gone out. Mary Magdalene, she is the one whose silent name the next reading relates as one who repented. For the evangelist, beautifully and reverently, when he mentions her traveling with the Lord and ministering to him from her resources, reveals her by her known name. But when he describes the sinful, yet repentant woman, he generally says "woman"; for otherwise, the name of such great fame, by which she is venerated today in all the Churches, would be stained by the mark of ancient error. Of whom it is reported that seven demons went out, showing that she was full of countless, indeed all, vices. For because the ages proceed by the seven days, the number seven often in the Scriptures signifies universality. Hence also the prophet embraces the grace of the Holy Spirit with the distinction of seven virtues.
He who descended from heaven, for our example and imitation, gives us a lesson not to be slothful in teaching. Hence it is said, And it came to pass afterward that he went, &c.
Not teaching or preaching, but to be instructed by Him. But lest it should seem that the women were hindered from following Christ, it is added, And certain women which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils.
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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), 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. 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.
Exposition and Analysis
Key Word Analysis
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.
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.
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.
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.
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
FAQ
Who was Mary Magdalene, and why is her story significant?
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) 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). Her story underscores Jesus's radical inclusivity and the pivotal role women played in His ministry.
What does "seven devils" mean in this context?
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?
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), to the parables featuring women (e.g., the Lost Coin in Luke 15:8-10), 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) and to set the captives free (Luke 4:18-19). 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), 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). 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.