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Commentary on Luke 8 verses 1–3
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.
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.
If anyone does not believe that wherever they preached the gospel the apostles brought women of holy life with them, so that these women might minister the necessities of life to them from their abundance, let him hear the Gospel and realize that the apostles did this by the example of our Lord himself.
(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.
And Joanna, the wife of Chuza, Herod's steward. If Mary suggests the Church cleansed from the filth of sins among the nations, why should not Joanna designate the same Church, once indeed subject to the worship of idols, but now redeemed by the piety of Christ? For any evil spirit, prompt to deceive the human race, while it acts for the kingdom of the devil, is almost like the steward of most impious Herod.
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 Susanna, and many others, who were ministering to him from their resources. It was a Jewish custom, nor was it considered blameworthy, according to an ancient custom of the nation, that women should minister food and clothing to teachers from their substance. Because this could cause scandal among nations, Paul mentions that he refrained: "Do we not have the right to be accompanied by a believing wife, as the other apostles do?" (1 Cor. IX). They ministered to the Lord from their substance, that they might reap their carnal things, whose spiritual things they were reaping. Not because the Lord of creation needed food, but to show a type of teachers, that they should be content with food and clothing from their disciples. Susanna is interpreted as lily, or her grace. But better, if the female name is symbolized by the lily, I believe on account of the fragrant whiteness of heavenly faith and the golden ardor of inner love. Joanna, the Lord is her grace, or the Lord is merciful; namely because all that we live is from him. Maria, bitter sea, doubtless because of the implanted wailing of repentance, by which either Mary herself, or each of us, bewails the old vices, that we may deserve to attain eternal grace and splendor. Magdalene, tower; but better, just as from mountain comes montanus, so from tower comes turrensis. That is, to whom the Psalmist sings: "You led me forth, for you have been my hope, a tower of strength from the face of the enemy" (Psalm LX).
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 8:3 offers a profound insight into the practical support system that facilitated Jesus' itinerant ministry, highlighting the significant contributions of a group of women. Among them are Joanna, the wife of Chuza, Herod's steward, and Susanna, along with many other unnamed women, who actively provided financial and material resources from their own means. This verse underscores the vital role of these faithful disciples, whose selfless generosity enabled Jesus and His apostles to devote themselves fully to proclaiming the good news of the Kingdom of God across Galilee and beyond.
CONTEXT
Literary Context: This verse immediately follows Luke 8:1-2, which introduces Jesus' continuous journey through cities and villages, proclaiming the good news of the Kingdom of God. He is accompanied by the twelve apostles and "certain women" who had been healed of evil spirits and infirmities. Luke 8:3 then specifically names two of these women, Joanna and Susanna, and adds "many others," detailing the nature of their support: they "ministered unto him of their substance." This specific mention of names and the nature of their practical aid highlights Luke's unique emphasis on the role of women in Jesus' ministry, not merely as passive recipients of healing but as active, vital participants and providers. The passage transitions from Jesus' miraculous power to the practical realities of sustaining an itinerant ministry.
Historical & Cultural Context: In 1st-century Jewish and Roman societies, women generally held limited public roles and often lacked independent financial means or social standing. Their primary sphere was typically the home. Therefore, the active and public involvement of these women in supporting Jesus' ministry, especially financially, was quite counter-cultural and remarkable. Joanna's connection to Chuza, "Herod's steward," indicates her association with a prominent and wealthy household, possibly even royalty, which would have afforded her a degree of influence and resources unusual for women of that era. This detail further underscores the diverse social strata from which Jesus drew His followers and the radical nature of His inclusive movement.
Key Themes:
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke's careful construction of Luke 8:3 employs several effective Literary Devices. The most prominent is Specificity, as Luke deliberately names Joanna and Susanna, distinguishing them from the broader group of "certain women" mentioned in Luke 8:2. This naming elevates their individual importance and commitment, granting them historical recognition. Coupled with this is Inclusivity, conveyed by the phrase "and many others," which broadens the scope to acknowledge the collective contribution of numerous unnamed women, emphasizing the wide reach of Jesus' appeal and the diverse nature of His early following. Furthermore, there is an element of Contrast or Irony in Joanna's connection to Herod's court; a woman from the very establishment that would later condemn Jesus is actively supporting His ministry, showcasing the transformative power of Jesus' message across social divides. Finally, Luke uses Emphasis through the verb "ministered" (diakonéō), highlighting the active, practical, and selfless nature of their service, underscoring that their support was not passive but a tangible, vital contribution to the advancement of God's Kingdom.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 8:3 powerfully illustrates the theological principle that the work of God's Kingdom requires the consecrated resources of His people. These women, having been recipients of Jesus' healing grace, responded with radical generosity, using their material wealth to enable the spread of the Gospel. Their actions demonstrate a profound understanding of stewardship, recognizing that their "substance" was not merely for personal comfort but for divine purpose. This passage affirms that all believers, regardless of social standing or gender, are called to active participation in God's mission, contributing their unique gifts and resources—whether financial, practical, or relational—to support those who proclaim the good news. It highlights a foundational truth: ministry is a collaborative effort, sustained by both divine power and human partnership.
REFLECTION AND APPLICATION
The example of Joanna, Susanna, and the "many others" in Luke 8:3 serves as a timeless call to active, sacrificial participation in God's work. It challenges us to examine our own "substance"—not just financial resources, but also our time, talents, skills, and influence—and consider how we are stewarding them for the advancement of God's Kingdom. These women understood that their healing and deliverance were not ends in themselves, but catalysts for service. Their practical support enabled Jesus' ministry to flourish, reminding us that every contribution, no matter how seemingly small or behind-the-scenes, is vital. We are called to embody this spirit of selfless service, recognizing that our resources, when consecrated to God, become powerful instruments in His hands, sustaining those who proclaim the Gospel and extending the reach of His love and truth in the world.
Questions for Reflection
FAQ
Who were Joanna and Susanna, and why are they mentioned?
Answer: Joanna and Susanna were two of the women who accompanied Jesus and the twelve apostles during His itinerant ministry. Joanna is specifically identified as "the wife of Chuza Herod's steward," indicating her connection to a high-ranking official in Herod Antipas's court, suggesting she was a woman of considerable means and social standing. Susanna is also named, though less is known about her. Luke, the author of this Gospel, is known for highlighting the significant role of women in Jesus' ministry and among His followers. By naming Joanna and Susanna in Luke 8:3, Luke emphasizes their individual importance and active participation, underscoring that they were not merely passive observers but vital contributors to the mission. Joanna is notably mentioned again in Luke 24:10 among the women who discovered the empty tomb and reported it to the disciples.
What does "ministered unto him of their substance" mean in practical terms?
Answer: The phrase "ministered unto him of their substance" signifies that these women provided practical, material, and financial support to Jesus and His disciples. The Greek word translated "ministered" is diakonéō (G1247), which implies active service, often involving practical aid, care, or provision, much like a servant or a deacon. "Substance" translates hypárchonta (G5224), referring to one's possessions, property, or financial means. In the context of an itinerant ministry, this likely included providing food, lodging, clothing, and funds for travel and other daily necessities. Their contributions were essential, enabling Jesus and His followers to dedicate themselves fully to preaching and teaching without being burdened by the need to earn a living or secure provisions.
What is the significance of women supporting Jesus' ministry in this way?
Answer: The significance of these women's support is multifaceted. Firstly, it was counter-cultural for women in 1st-century society to have such a public and active role, especially in providing financial support for a religious teacher. This highlights Jesus' radical inclusivity and His valuing of all individuals, regardless of gender or social status, as active participants in His Kingdom. Secondly, it demonstrates the practical necessity of financial and material resources for sustaining ministry, a truth that remains relevant today. Thirdly, it underscores the profound devotion of these women, who, having experienced Jesus' healing and teaching, responded with selfless generosity. Their example illustrates that true discipleship involves not only following Christ but also using one's resources to advance His mission, a principle evident in the early church's communal sharing in Acts 2:44-45.
CHRIST-CENTERED FULFILLMENT
Luke 8:3, with its depiction of women ministering to Jesus "of their substance," finds profound Christ-centered fulfillment in the very nature of Christ's mission and His ultimate self-giving. While these devoted women poured out their material resources to sustain Jesus' earthly ministry, their actions foreshadow and participate in the greater reality of Christ's own "substance" poured out for humanity. Jesus, though rich in divine glory, "emptied himself, by taking the form of a servant" (Philippians 2:7), ultimately giving His very life as a ransom for many (Mark 10:45). The sustenance provided by these women enabled the physical journey of the One who would become the "bread of life" (John 6:35) and the "living water" (John 4:10), offering eternal spiritual nourishment. Their act of service, rooted in gratitude for His healing and teaching, becomes a model for the church's ongoing mission to support the proclamation of the Gospel, which is the good news of Christ's redemptive work. In Christ, the one who received earthly provision is the one who ultimately provides all things, empowering all, including women, to participate in His kingdom without distinction, as there is "neither male nor female" in Him (Galatians 3:28). Thus, the "substance" of these women points to the super-abundant "substance" of Christ's grace, which sustains all believers and enables the ongoing work of His Kingdom.