Luke 8:3

KJV

And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance.

KJV (with Strong's)

And {G2532} Joanna {G2489} the wife {G1135} of Chuza {G5529} Herod's {G2264} steward {G2012}, and {G2532} Susanna {G4677}, and {G2532} many {G4183} others {G2087}, which {G3748} ministered {G1247} unto him {G846} of {G575} their {G846} substance {G5224}.

Complete Jewish Bible

Yochanah the wife of Herod's finance minister Kuza; Shoshanah; and many other women who drew on their own wealth to help him.

Berean Standard Bible

Joanna the wife of Herod’s household manager Chuza, Susanna, and many others. These women were ministering to them out of their own means.

American Standard Version

and Joanna the wife of Chuzas Herod’s steward, and Susanna, and many others, who ministered unto them of their substance.

Commentary

### 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](/luke/8-1-2 "Luke 8:1-2 - Jesus' Itinerant Ministry and Companions"), 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](/luke/8-3 "Luke 8:3 - Women Supporting Jesus' Ministry") 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:**
* **Support for Ministry:** The most explicit theme is the crucial role of practical and financial support for those engaged in full-time ministry. Jesus and His disciples, having left their livelihoods to preach the Kingdom, relied on the generosity of others for their daily needs. This verse illustrates that the proclamation of the Gospel requires not only spiritual power but also tangible resources, underscoring the importance of faithful stewardship and partnership in God's work. This theme resonates throughout the New Testament, as seen in Paul's appreciation for the Philippians' financial aid in [Philippians 4:15-16](/philippians/4-15-16 "Philippians 4:15-16 - Paul's Gratitude for Financial Support").
* **Prominent Role of Women:** Luke's Gospel consistently highlights the significant involvement of women in Jesus' life and ministry, from Mary, the mother of Jesus, to the women at the tomb. [Luke 8:3](/luke/8-3 "Luke 8:3 - Women Supporting Jesus' Ministry") provides a clear example of women as active, named disciples and patrons, challenging societal norms. Joanna, in particular, is later mentioned among the women who were first to discover the empty tomb and report it to the apostles in [Luke 24:10](/luke/24-10 "Luke 24:10 - Women at the Empty Tomb"), further cementing her enduring commitment and importance in the narrative.
* **Diversity of Discipleship:** Jesus' followers came from all walks of life—fishermen, tax collectors, and, as seen here, women of means connected to influential households. This diversity demonstrates that the call to follow Christ transcends social status, gender, or wealth, inviting all to participate in His Kingdom work according to their unique gifts and resources.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **wife (Greek, _gynḗ_):** This term, G1135, simply means "a woman," but specifically in this context, "a wife." The mention of Joanna as "the wife of Chuza" immediately identifies her social standing and connection to a prominent, influential household within Herod's administration. This detail is significant because it suggests she was a woman of means and possibly social influence, making her active support of Jesus even more noteworthy in a society where women's public roles were limited.
* **steward (Greek, _epítropos_):** G2012 refers to a "commissioner," "domestic manager," or "guardian." Chuza's role as Herod's steward (or manager of his household affairs) implies a position of considerable trust, authority, and financial responsibility within the royal court. This connection further elevates Joanna's status and the potential significance of her "substance" in supporting Jesus. It also highlights the surprising reach of Jesus' influence even into the highest echelons of society.
* **ministered (Greek, _diakonéō_):** G1247, from which we derive the English word "deacon," means "to be an attendant," "wait upon," or "serve." In this context, it specifically denotes active, practical service, often involving the provision of aid, care, or resources. When paired with "of their substance," it clearly refers to providing financial and material support. This is not passive listening but active, tangible, selfless service, emphasizing the practical and essential nature of their contributions to Jesus' itinerant ministry.

#### Verse Breakdown
* **"And Joanna the wife of Chuza Herod's steward":** This clause introduces the first named woman, Joanna, and immediately establishes her social identity through her husband, Chuza, who held a significant position in Herod Antipas's court. This detail suggests Joanna's high social standing and access to considerable resources, making her involvement in Jesus' ministry particularly striking and impactful.
* **"and Susanna, and many others":** This phrase names another specific woman, Susanna, and then broadens the scope to include an unspecified number of "many others." This indicates that Joanna and Susanna were not isolated cases but representatives of a larger group of faithful women who actively supported Jesus. The inclusion of "many others" highlights the collective and widespread nature of this support, demonstrating a diverse and inclusive group of disciples.
* **"which ministered unto him of their substance":** This final clause clarifies the nature of the women's support. The term "ministered" (diakonéō) implies active, practical service, while "of their substance" (hypárchonta) refers to their personal property, possessions, or financial means. This confirms that these women were providing essential material and financial resources—likely food, lodging, and travel expenses—that were crucial for sustaining Jesus and His disciples as they traveled and preached without a fixed income or home base.

#### Literary Devices
Luke's careful construction of [Luke 8:3](/luke/8-3 "Luke 8:3 - Women Supporting Jesus' Ministry") 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](/luke/8-2 "Luke 8:2 - Women Healed by Jesus"). 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.

* [Philippians 4:15-16](/philippians/4-15-16 "Philippians 4:15-16 - Philippians' Generosity to Paul")
* [Romans 16:1-2](/romans/16-1-2 "Romans 16:1-2 - Phoebe, a Deaconess and Patron")
* [Acts 16:14-15](/acts/16-14-15 "Acts 16:14-15 - Lydia's Hospitality and Support")

### 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
* **How can I identify and utilize my "substance" (resources, gifts, influence) to support God's work today?**
* **In what ways can I actively "minister" (serve) within my community or church, emulating the practical support offered by the women in this passage?**
* **What societal or personal norms might I need to challenge to fully participate in God's kingdom work, especially in areas where my contribution might be unexpected or counter-cultural?**

### 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/8-3 "Luke 8:3 - Women Supporting Jesus' Ministry"), 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](/luke/24-10 "Luke 24:10 - Women at the Empty Tomb") 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](/acts/2-44-45 "Acts 2:44-45 - The Early Church's Fellowship and Sharing").

### 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](/philippians/2-7 "Philippians 2:7 - Christ's Humility")), ultimately giving His very life as a ransom for many ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")). The sustenance provided by these women enabled the physical journey of the One who would become the "bread of life" ([John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life")) and the "living water" ([John 4:10](/john/4-10 "John 4:10 - Jesus, the Living Water")), 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](/galatians/3-28 "Galatians 3:28 - Unity in Christ")). 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.

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

Acts 9:36

¶ Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did.

Acts 9:39

Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made, while she was with them.

John 4:46

So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum.

John 4:53

So the father knew that [it was] at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.

1 Timothy 5:10

Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.

2 Corinthians 8:9

For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

Philippians 4:22

All the saints salute you, chiefly they that are of Caesar's household.