D. Activities of His Ministry, Luke 7:1-9:50.
7. Ministry in storms, Luke 8:22-25.
Here, we see our Lord’s power and authority over creation as He calms the storm. This scene continues the emphasis on having faith to enter and live the unique spiritual life as “good soil” believers. It is also recorded in Mat 8:23-27; Mark 4:36-41. We see a similar scene when Jesus walked on the water and had Peter also walk on water, where Jesus also calmed the sea, Mat 14:22-32; cf. Mark 6:45-51; John 6:15-21.
As we saw in the previous chapters, Jesus as the Messiah asserted His authority over the Church, Luke 4:14-37, over demons, Luke 4:31-37, over nature, Luke 5:1-11, over sin Luke 5:17-26; 7:36-50, over the Sabbath, Luke 6:1-11, over disease, Luke 4:38-41; 5:12-26; 7:1-10, and over death, Luke 7:11-17. Here once again, we see His authority over creation and demons with the main message of having faith in Him to overcome.
Luke 8:22, “Now on one of those days Jesus and His disciples got into a boat, and He said to them, ‘Let us go over to the other side of the lake.’ So they launched out.”
“Luke 8:22 marks a subtle shift in the public ministry of Jesus. His miracles had been mere skirmishes in His war on evil. Soon, He would take His fight to the source (9:51). In the meantime, His miracles took on a heightened meaning. Instead of merely freeing individuals from the temporal effects of evil, Jesus offered eternal refuge under His dominion, through which His followers could ultimately prevail with Him.” (Swindoll’s Living Insights New Testament Commentary – Luke).
Interestingly, as we noted in Luke 5:1-2, “Lake” here is the Noun LIMNE, λίμνη that only Luke and John use. Luke uses it for the lake called GENNESARET, in Luke 5:1-2; 8:22-23, 33, which is also called the Sea of Galilee. The Sea of Galilee is 686 feet below sea level in a deep rift between the Arabian Desert and the Mediterranean Sea. As such, winds both hot and cold unexpectedly whip through the gorge and churn up the sea into a choppy nightmare, especially for the crude sailing ships of Jesus’ day.
But, John’s use of LIMNE is only in the book of Revelation for the eternal “Lake of Fire,” Rev 19:20; 20:10, 14-15; 21:8. As you know, only unbelievers are cast into the Lake of Fire, so this word emphasizes the lack of faith in someone’s life that was tested here on this sea.
That is also emphasized in the next phrase, “so they launch out,” that uses ANAGO ἀνάγω that is used by Matthew and Luke regarding leading towards temptation, Mat 4:1; Luke 4:5; 22:66; Acts 7:41.
So, we see a time of temptation to prove the faith of the disciples, as they, “went over to the other side,” DIERCHOMAI EIS HO PERAN. From time to time, our Lord allows us to be tempted to prove our faith in Him and His Word, as we “pass through” various temptations, trials, or difficulties in our lives.
Luke 8:23, “But as they were sailing along He fell asleep; and a fierce gale of wind descended on the lake, and they began to be swamped and to be in danger.”
“Sailing along,” PLEO, is used literally but means when we go about our daily lives. When we are “sailing along,” in our daily lives, thinking that everything is just wonderful, that is when temptation, trials or tribulations can strike most unexpectedly and catch us off guard. Therefore, we always need to be walking faithfully in the Lord, because we never know when disaster or temptation may hit.
But note that our Lord was fast “asleep,” APHUPNOO, ἀφυπνόω, a hapaxlegomena, (only used here in the NT), that means, “fall asleep.” Matthew used its synonym KATHEUDO, Mat 8:24; Luke 22:46, but that word can also means to “die or be dead,” Mat 9:24; Luke 8:52. KATHEUDO is typically used in passages regarding faith or lack of faith due to temptation.
Luke 22:46, “And (Jesus) said to them, ‘Why are you sleeping? Get up and pray that you may not enter into temptation’.”
Yet, in our verse, Luke used APHUPNOO for literal sleep that demonstrated our Lord’s faith-rest, as He was not worried or afraid of the details of life or the potential for a storm, so much so that He was able to fall fast asleep as he faithfully trusted in the Plan and Will of God the Father.
The temptation that came to them was “a fierce gale of wind” LAILAPS, λαῖλα that means, “whirlwind, tempestuous wind, or fierce gust of wind,” along with ANEMOS, ἄνεμος that means, “wind.” We noted this word in Luke 7:24, regarding John the Baptist who was a “reed not shaken in the wind.” Therefore, this was a great storm, like a hurricane we could say, that tempted their faith and trust in God and Jesus.
“To some biblical writers, the sea acted as a symbol, “a principle of disorder, violence, or unrest that marks the old creation” (cf. Ps. 107:23-27; Isa. 57:20; Ezek. 28:8). Even for experienced fishermen, launching out into the middle of the Sea of Galilee was to propel oneself into the unknown.” (Swindoll’s Living Insights New Testament Commentary – Luke).
This storm “descended,” KATABAINO, “came down or descended,” “upon the lake,” EIS HO LIMNE once again. The temptation had come upon them.
“They began to be swamped,” uses SUMPLEROO, συμπληρόω in the Imperfect, Passive, Indicative that literally means, “filled completely or become entirely full.” This shows the overwhelming nature of this disaster in their lives. This word is only used by Luke here and in Luke 9:51; Acts 2:1. Luke’s latter two usages are the time period for our Lord’s ascension into heaven after His resurrection, as the “days were complete.” In other words, our Lord’s work was finished. Therefore, we see that the “swamping of the boat,” was the fulfillment of this temptation that they had received and it was overwhelming to them. Their hour of trial and temptation had come upon them.
This verse also tells us that this temptation was real, as they were “in danger,” KINDUNEUO, κινδυνεύω, which is also in the Imperfect, Passive, Indicative and means to be, “in danger or jeopardy, to run a risk, or be daring.” The first use is the context here. It is used here and in, Acts 19:27, 40; 1 Cor 15:30.
Even when our predicament is overwhelming and real danger, we should continue to faithful trust in the Lord for deliverance in the situation. Just as we should faithfully trust in God and His Word regardless of the peril we might be in.
Luke 8:24, “They came to Jesus and woke Him up, saying, “Master, Master, we are perishing!” And He got up and rebuked the wind and the surging waves, and they stopped, and it became calm.”
This must have been quite a violent storm to frighten experienced fishermen who had weathered many storms on Galilee. Interestingly, “They came to Jesus,” but not in faith, trust, and confidence in Him, but in fear, anxiety, and worry about their situation. Yet, the grace of God even receives and takes it from us, 1 Peter 5:7, “Casting all your anxiety on Him, because He cares for you.”Cf. Psa 55:22; Mat 6:25.
Psa 55:22, “Cast your burden upon the LORD and He will sustain you; He will never allow the righteous to be shaken.”
“Woke Him up,” is the Verb DIEGEIRO, διεγείρω that means, “wake up thoroughly, excite, stir up, or arouse,” cf. Mat 1:24;
Mark 4:38-39; John 6:18; 2 Peter 1:13; 3:1. It is a compound word from DIA, “through or by,” and EGEIRO, “to raise.” It is first used for the waking of our Lord here in the Aorist, Active, Indicative, and then in the Aorist, Passive, Participle, “He got up.” This is an image of the disciples’ petition prayer to the Lord. Therefore, as the temptation, (gale force wind), was aroused against them, our Lord was aroused to defeat it.
When we arouse the Lord through our petition prayers, He is aroused to answer them in the defeat of evil.
Then they called upon Him as “Master, Master” which is the doubling of EPISTATES, ἐπιστάτης that can mean in the Greek language, “Master, overseer, superintendent, or administrator.” But Luke uses it as an Aramaic translation of the Hebrew “Rabbi.” Again, only Luke uses this word in the NT and only in this Gospel, Luke 5:5; 8:24, 45; 9:33, 49; 17:13, as a title addressed directly to Jesus, by one or more of His disciples and by the 10 lepers who approached Jesus to ask for healing, Luke 17:13. Comparing the parallels in Matthew and Mark shows us that Luke used EPISTATES for the Hebrew rabbi, or “teacher,” Luke 9:33; cf. Mark 9:5, perhaps as a way to make the concept clearer to his Hellenistic audience. He also employed it as an equivalent of DIDASKALOS, “teacher,” Luke 8:24; cf. Mark 4:38; 9:38; Luke 9:49. It implies authority of any kind which produces an attitude of obedience. Matthew’s account uses KURIOS for “Lord.”
Their exaggerated complaint to Jesus was that they were “perishing,” APOLULUMI, (i.e., “we are dying”). It is a more dismal and terrifying word than “die.” Luke uses it several times in reference to damnation, (e.g., Luke 4:34; 9:25; 13:3, 5; 15:24, 32; 17:33; 19:10).
In honor of their complaint, which was a form of petition to Jesus, Jesus “rebuked the wind,” EPITIMAO HO ANEMOS. We have noted our Lord’s rebuking previously: in Luke 4:35, 41; cf. Luke 9:25, the exorcism of demons and Luke 4:39, the healing of a woman by rebuking the fever that may have been due to demonic possession. So we see this “rebuking” of the wind that may mean demonic influence over the wind that our Lord “rebuked or censured.” As Eph 2:2 states, Satan is the prince of the power of the air.
Eph 2:2, “In which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience.”
EPITIMAO refers to calling attention to wrongdoing and assigning responsibility. It is similar to “reprove,” 2 Tim 4:2, except that the desired response is humility instead of conviction. Rebuking also implies the possibility of a consequence, therefore describing an authority figure bringing a subordinate back into line. In essence, Jesus woke up from His sleep and spoke strong words to the raging wind and crashing waves, “Be quiet and be still,” Mark 4:39, cf. Ex 14:13; Psa 4:4; 107:29.
Psa 4:4, “Tremble, and do not sin; meditate in your heart upon your bed, and be still. Selah.
Psa 107:29, “He caused the storm to be still, so that the waves of the sea were hushed.”
Ex 14:13, “And Moses said to the people, ‘Do not be afraid. Stand still, and see the salvation of the LORD, which He will accomplish for you today. For the Egyptians whom you see today, you shall see again no more forever’.”
This demonstrated our Lord’s power and authority over both the demons, (i.e., fallen angels), and creation, (the wind/storm).
As a result of our Lord’s rebuke, the “raging,” KLUDON, κλύδων, “a billowing, a surge of waves, or rough water or surf,” “water” HUDOR, “ceased,” PAUO, παύω “stopped, cause to cease, hinder, keep, rest from,” and the sea was “calm,” GALENE, γαλήνη, “calm or tranquility,” that is only used in this narrative in the NT, Mart 8:26; Mark 4:39.
“In nature, when a boisterous wind ceases, the waves would settle slowly. But here, the passage implies that the waves flattened out rather suddenly into an immediate calm. Although sudden and violent storms were common, this calm was unnatural and probably added to the amazement and subsequent fear of the disciples.” (Complete Biblical Library Commentary – Luke).
KLUDON is only used here and James 1:6, “But he must ask in faith without any doubting, for the one who doubts is like the surf of the sea, driven and tossed by the wind.” There, it figuratively pictures the dangerous instability of a person who does not make up his mind to trust God in prayer. The doubter, according to James, is like a rough sea that the wind drives one way and then another. So, in our verse, we see the disciples as the doubters who were fearful of the storm and their predicament because of their lack of faith in God and His Word. Yet, when we see the deliverance of the Lord, things get calm and still with peace within our souls.
Due to the faithfulness of our Lord, He rebuked or over powered the wind, (exercised His authority over angels and creation), on their behalf, with the result of ending the temptation that resulted in tranquility physically and in their souls.
When we have faith in God, His Son, and His Word, as faithful good soiled souls, we too will see our temptations overcome and eliminated with the result of having peace and tranquility in our souls. And remember, that even the trampled soiled, rocky soiled, and thorny soiled souls have this opportunity as God continuously sows His seed, (i.e., His Word / Bible Doctrine), on them all. All they have to do is receive it in faith. That is, make themselves available to the intake of Bible Doctrine through their Pastor Teacher, receive the Word, believe the Word, and then apply the Word to the situations (temptations) of life.
Keep in mind that Jesus Christ was with them and He had not finished His task on earth. He came to die on the Cross for our sins, not at sea. But the disciples did not stop to sort out their theology. They did not cycle the doctrine through their souls and as a result became fearful. As the boat was about to sink they had no one to turn to but Jesus, and fortunately for them in grace, He was there and answered their fears.
Luke 8:25, “And He said to them, ‘Where is your faith?’ They were fearful and amazed, saying to one another, ‘Who then is this, that He commands even the winds and the water, and they obey Him?’”
This is the point of this entire scene, “Where is your faith?,” POU HO PISTIS HUMEIS. The interrogative POU is first used in the Bible in Mat 2:2, 4, when the Magi and then King Herod inquired as to where Jesus, (the King/ the Messiah), was born. They were looking for Him, as Jesus is now looking to see where the disciples’ faith is. It should have been in them to know that Jesus is the King and Messiah, but yet, their soil was filled with rocks and thorns, as they had their eyes on the storm, the sea, and the waves, rather than on Jesus as their God / King / Messiah. Therefore, besides rebuking the wind and waves, Jesus rebuked His disciples.
Matthew and Mark make this rebuke of the disciples a bit harsher:
Mat 8:26, “He said to them, ‘Why are you afraid, (DEILOS, cowardly, timid), you men of little faith?’ Then He got up and rebuked the winds and the sea, and it became perfectly calm.”
Mark 4:40, “And He said to them, ‘Why are you afraid, (DEILOS)? Do you still have no faith?’”
Especially because Jesus was on board, the disciples should have put their trust in Him. Instead, they allowed worry and fear to displace their faith in Him.
Seeing Jesus rebuke the demonic inspired winds and raging seas, the disciples became “fearful,” (PHOBEO, the dual between being afraid of Jesus and having reverence and respect for Him), and they were “amazed,” (THAUMAZO, which we have noted in Luke 1:21, 63; 2:18, 23; 4:22, 7:9). Luke points out their surprise: they did not anticipate such a display of power in response to their fearful pleas for help.
Remember, this incidence happened much earlier in Jesus’s ministry with His disciples than in Luke’s account. At this point in time, they had not witnessed Jesus performing many miracles. Therefore, they were still very immature in their faith, and Jesus was using this as an object lesson to build and increase their faith.
That is the same principle for all trails, tribulations, and even temptations in our lives. When we turn them over to God and faithfully trust in Him and His Word to solve or resolve our problems, seeing Him deliver builds our faith in Him, so we are better prepared for the next tempest to rely upon in Him.
Because this was early on in Jesus’ ministry, this led them to question, “Who then is this, that He commands even the winds, (ANEMOS), and the water, (hudor), and they obey Him?’”
“Command,” is the verb EPITASSO, ἐπιτάσσω that means, “command, or order.” We noted this word in Luke 4:36, when people were “amazed” (THAMBOS, amazement, astonishment, wonder), that he could command demons to vacate the body they were possessing, cf. Mark 1:27, (its first use), 9:25, Luke 8:31. Therefore, we see the genesis of this temptation, Satan and His minions that rule the cosmic system.
“And they obey Him,” uses the Present, Active, Indicative of the Verb HUPAKOUO, ὑπακούω that means, “listen to, obey, respond, answer, follow, or be subject to,” cf. Mat 8:27; Mark 1:27; 4:41. It comes from the Preposition HUPO, “under, by, by means of, about or subject to,” and the verb AKOUO, “hear or listen to.” It is obedience that comes from hearing, in this case, the command Jesus gave, i.e., the Word of God.
So, we see that Jesus is Lord over the demonic realm, as He is Lord over creation, in the fact that they obey Him. Jesus needs to be Lord in our life too, as we obey His Word daily.
Paul used HUPAKOUO in terms of being obedient to the gospel of Jesus Christ, 2 Thes 1:8; 3:14, and as an obedient servant to either sin or righteousness, Rom 6:12, 16-17; cf. Eph 6:5; Col 3:20. The latter being the preference.
Therefore, Jesus’ actions had the desired effect. Instead of fearing the storm, they now “feared” Jesus. Such fear (awe or respect) is good.
That is the choice we all have, as the disciples in the boat with Jesus had. They could have been obedient, as they were, to the wind, weather, and waves by being afraid of them in a lack of faith, or they could have been obedient to God by faithfully trusting and relying upon Him and His Word in times of troubles. And the fact is it only takes a little faith to be a “good soiled,” believer, Luke 17:6.
Luke 17:6, “And the Lord said, ‘If you had faith like a mustard seed, you would say to this mulberry tree, ‘Be uprooted and be planted in the sea’; and it would obey you.”
Therefore, we see our Lord’s authority over creation, even created fallen angels. And, He exercises His authority through His word, the written Word, the Bible that is meant to have the same effect in our lives as it does to the winds and the waves and the angels. When you consider that we are made in God’s image and made for fellowship with Him, you will also understand the importance of obeying His Word. Yet, since sin has come in the world, we find it difficult to obey God. As such, God used the winds and the waves to put His disciples and us to shame. We have to look at unthinking things and fallen creatures in order to know how we should think about God’s Word and His authority. Let us observe well, so that we too obey His every Word and receive the calm, peace, and tranquility that comes with living the faithful life unto Christ.
III. The Ministry of the Son of Man to Men, Luke 4:14-9:50.
D. Activities of His Ministry, Luke 7:1-9:50.
8. Ministry over demons, Luke 8:26-39.
This is paralleled in Mat 8:28-34; Mark 5:1-17. Mark is most similar to Luke’s account. Matthew’s is briefer. So, here we are on Halloween night 2019, and the Holy Spirit has timed it so that we are talking about demon’s and demon-possession on
this night. God has a great sense of humor!
In Luke’s gospel, the first miracle Jesus performed was the exorcism of a demon, Luke 4:31-37. In that episode, we see a similar reaction by the demon when Jesus confronted it in vs. 34, “Let us alone! What business do we have with each other, Jesus of Nazareth? Have You come to destroy us? I know who You are—the Holy One of God!” We will note this further below, in vs. 28.
Luke 8:26, “Then they sailed to the country of the Gerasenes, which is opposite Galilee.”
This scene took place in the “country of the Gerasenes,” which is located on the eastern shore of the Sea of Galilee and is a part of the region of Decapolis, cf. Mark 5:20. In each of the Gospels, there are three variant names given from different ancient text sources. They are:
1) GADARENOS, Γαδαρηνός.Mat 8:28, Gadarenes.
2) GERASENOS, Γερασηνός, Mark 5:1; Luke 8:26.
3) GERGESENOS, Γεργεσηνός, Not used by English translators. It is a derivative of Gergesa, that does not occur in the NT. It is a person who lives in or is a native of Gergesa, “a Gergesene.”
A reason for seeing all three in various ancient texts, is that one is a city, the other the state, and the other the country. In our translation “country,” is the Greek Noun CHORA that can mean, “region, country, dry land, country side, or field.” Previously, Luke used it for a general “region,” Luke 2:8, 3:1. At this time, this was part of the Roman Empire and part of the Decapolis district, so it was not a separate country. We should think of this using the term “region.” See Maps below.
Luke 8:27, “And when He came out onto the land, He was met by a man from the city who was possessed with demons; and who had not put on any clothing for a long time, and was not living in a house, but in the tombs.”
In that region, Luke says Jesus met one demon possessed man, as does Mark, but Matthew says there were two demon possessed men, Mat 8:28, “When He came to the other side into the country of the Gadarenes, two men who were demon-possessed met Him as they were coming out of the tombs. They were so extremely violent that no one could pass by that way.”
Matthew uses the Verb DAIMONIZOMAI, δαιμονίζομαι for, “being demon-possessed or demoniac,” only here. Matthew uses this word eight times, Mat 4:24; 8:16, 28, 33; 9:32; 12:22(twice); 15:22, and Mark uses it four times, Mark 1:32; 5:15-16, 18. John used it once in John 10:21. Except for one text, Mat 15:22, it always occurs in a Participial form where it means “tormented by a demon,” i.e., demon-possessed.
Luke used the phrase ECHO DAIMONION in the plural for, “having demons.” The term conveys the same animistic views characteristic of heathen religion everywhere: the spirits are able to “possess” or “take over” human or animal bodies.
Matthew linked demon-possession with physical infirmities, Mat 9:32; 12:22, and the demon-possessed were ruled by “spirits,” PNEUMATA, Mat 8:16, which are fallen angles, until Jesus cast them out.
In Luke’s account, the demon-possessed man had other characteristics in that he “had not worn clothing for a long time,” OUK ENDUO HIMATION HIKANOS CHRONOS, which reminds us of the knowledge of sin in man, when Adam and the woman realized they were naked after committing the original sin, Gen 3;8-11. So, it pictures for us original sin.
Secondly he, “was not living in a house, but in the tombs,” i.e., the grave yard, OUK MENO EN OIKOS ALLA EN HO MNEMA. Living in the tombs/grave yard, reminds us of the place of death, where dead people live. This too reminds us of original sin that brought spiritual death to mankind, as well as every infirmity. Therefore, instead of having a spiritual life and home in Christ, this man was spiritually dead without a home, which is the result of having sin. As Satan brought sin into the world, sin is the cause of death (first spiritual death, as well as physical death), along with all infirmities. Therefore, living in the tombs and being without a home, tells us once again about the results of sin.
Yet, Jesus came to pay for our sins. In healing this man through exorcism, Jesus demonstrated what He would accomplish for us at the Cross, especially for those who would believe in Him. Our sins would be paid for, we would be clothed with Christ, Gal 3:27, and we would have a dwelling place in heaven for all of eternity, because we are given eternal life.
This also shows the results of sin and unbelief in the Messiah, as these acts were considered a sign of madness, uncleanness, and unclean spirits ruling this man’s soul, as we will note below. This is the result of rejecting Jesus Christ as Savior.
Demon possession is defined as the invasion of one or more fallen angel(s) into the body of an unbeliever that takes control of his soul and body. Therefore, the demon can cause the possessed person to think and do certain things in certain ways. Only unbelievers can be demon possessed, as the believer is indwelt by God the Holy Spirit from the moment of his salvation / being born again. At the moment of our conversion, God the Holy Spirit makes a temple out of the body of the believer, 1 Cor 3:16; 6:19-20. A demon cannot dwell in that temple. Even though the believer cannot be possessed by a demon, if he or she enters into sin, carnality, or reversionism for a prolonged period of time, they open themselves up to demonic influence, but never possession.
All demonic activity, possession or influence, is related to man’s free will and demon possession never occurs apart from human consent. This does not mean they have to ask or pray for the possession, although some may do that, it means that they get involved in some form of sins or bad decisions in their life; so that the demon is free to invade the body of that unbeliever.
Decisions or methods that result in demon possession include:
a) Idolatry, 1 Cor 10:19-21. Wherever idolatry is practiced today there are demons behind the idols, just as they were in ancient times. Idolatry is the basic system for demon possession, as taught in Lev 17:7; Deut 32:17; Psa 96:5; 106:37-39.The sacrifice to demons is prohibited by God, Lev 17:7; Deut 32:17, because heathen nations and their worship was strictly demon possessed and influenced, Psa 96:5. The idols of these nations were demons, and demon worship and idolatry included the most horrible sexual practices, such as rape, homosexuality, bestiality, pedophilia, and the sacrifice of children, as we will note below, Psa 106:37‑39.
Psa 106:37-39, “They even sacrificed their sons and their daughters to the demons, 38and shed innocent blood, the blood of their sons and their daughters, whom they sacrificed to the idols of Canaan; And the land was polluted with the blood. 39Thus they became unclean in their practices, and played the harlot in their deeds.”
b) Drug addiction. Users of drugs, including the drug alcohol, are all liable to demon possession in the case of unbelievers, or demon influence in the case of those who are born again. In Gal 5:20, the word “sorcery,” is the Greek word PHARMAKEIA that is in the family of PHARMA words including PHARMAKEUS, PHARMAKON, and PHARMOKOS, (where we get our word “pharmacy” from), that means, “to mix potions or poison,” or the ones doing so, that was a part of witchcraft, sorcery, and magic in the ancient days, as it sometimes is today too. When you use drugs to influence your mind, it opens up the soul of the unbeliever for demon possession, and the soul of the believer to demonic influence.
c) The phallic cult, which was the use of sex in the worship of ancient gods. This is a basis for contact with demons, Isa 2:6; Luke 8:2; Mark 16:9. This includes demonic orgiastic response, auto-eroticism, lesbianism, homosexuality, prostitution, group orgies, unrestrained sexual lust, etc. In themselves, these things do not imply demon possession, but open up the possibility for the unbeliever to be possessed. Today, in the United States and many other nations around the world, pornography and the sex trades, in all their forms, are the replacement and/or means of phallic cult activities. In the ancient days and even today, it included human sacrifice and idolatry. This is why we have to be so careful regarding pornography today that is so readily available on the TV, movie screens, and especially the internet, as it leads to all kinds of demonic activities that the average person is unaware of. And it is only one click away!
d) Mental attitude sins carried to the extreme can result in demon possession. Many cases of neurosis and psychosis are cases of demon possession or influence, Mark 5, where the demon-possessed individuals had all of the characteristics of psychosis. Many of our “insane asylums” are filled with demon possessed people that are treated for various mental disorders, when the cause is demonic possession.
e) Religious reversionistic sensitivity, dabbling in the occult, playing with the Quija board, consulting mediums, spiritists, tarot card, palm, and crystal ball readers, or the function of necromancy, 1 Sam 28; 1 Chron 10:13; Isa 8:19.
Isa 8:19, “When they say to you, ‘Consult the mediums and the spiritists who whisper and mutter,’ should not a people consult their God? Should they consult the dead on behalf of the living?”
These are designed to turn the body and soul over to some higher type of power, i.e. demons. The Law condemned to death anyone who dabbled in the occult, Lev 20:27; Deut 18:11; cf. Lev 17:7; 19:31; 20:6; 2 Kings 21:6; 23:34; 2 Chron 33:6; Isa 19:3.
The nations of Canaan were destroyed because of their demon activity, Deut 18:9-12. The same is true of Athens, Persia, Assyria, and the Mycenaeans. Military disaster can occur because of demon influenced leadership. Demonism brings the fifth cycle of discipline to a nation, Isa 47; Jer 27:6-10. Nebuchadnezzar came to Jerusalem on the basis of divination, Ezek 21:21ff.
The practice of necromancy was the cause of personal judgment to Saul and Manasseh, 1 Chron 10:13-14; 2 Kings 21:2‑9. The Jews reached the lowest form of apostasy because of demon activity.
Demon influence, by way of contrast, is the infiltration of satanic thought into the soul of a believer or unbeliever, 1 Tim 4:1; Eph 4:17, or the substitution of emotion for thought. The believer enters demon influence through the various stages of reversionism where they also may get involved in some of the activities noted above.
Satan uses certain demons to produce disease or physical handicaps in human beings, Job 2:6-8; Mat 12:22; Luke 13:16; Acts 10:38. Demon influence attacks the body through demon‑induced illness. When the mentality of the soul is in certain conditions, it brings on certain kinds of diseases.
Demon Possession Today:
The question is often raised whether demon possession exists at the present time. Although the authentic records of such control are mostly limited to the three years of the public ministry of Jesus, it is improbable that demon possession did not exist before that time, or has not existed since. It is reasonable to conclude that they like their monarch adapt their manner of activity to the culture of the age and locality. In the case of cultural recognition of God’s Divine Institutions and divine establishment principles, God will impede gross demon activity, which results in the more sublime nature of false righteousness. In the case of cultures where there is an absence of authority orientation, the more extravagant the manifestations of demon possession. Therefore, it is evident that they are not now less inclined than before to enter and dominate a body.
Demon possession in the present time is often unsuspected because of the generally unrecognized fact that demons are capable of inspiring a moral and exemplary life, 2 Cor 11:14, “No wonder, for even Satan disguises himself as an angel of light.” This is further disguised by appearing as the dominating spirit of a “spiritists” or “medium,” 1 Tim 4:1, “But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons.”
Missionaries observing conditions in heathen lands record the grosser manifestations of demon possession. These demons too, like their king, sometimes appear as “angels of light,” but more often as “roaring lions,” 1 Peter 5:8, “Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour.”
One description of voodoo possession in the country of Haiti is as follows. “The subject enters a trance like state (usually after undergoing convulsions), during which one of the loas enters his or her body and ‘rides’ it. The human personality is displaced by the superhuman, the human features take on the characteristics of the spirit’s desire (masculine or feminine, good or evil, old or young, crafty or honest), and the human throat utters the Ion’s words, some of them in wholly unintelligible ‘tongues.’ The possession may last minutes or hours or sometimes days, during which time the person invaded by the spirit is fed the spirit’s favorite food and drink (often quite impossible for unpossessed humans to consume) and offered his favorite diversions. Afterward, the human remembers nothing of his behavior as a god” (Carter Harman, “The West Indies,” Life World Library [New York: Time, Inc., 1963], pp. 53-4).
The Bible clearly warns us to stay away from and not participate in any form of spiritism or divination that could lead to demonism, demonic possession, or demonic influence, Ex 22:18; Lev 19:26, 31; 20:6; Deut 18:11; Jer 27:9; Mal 3:5.
Lev 19:31, “Do not turn to mediums or spiritists; do not seek them out to be defiled by them. I am the LORD your God.”
Lev 20:6, “As for the person who turns to mediums and to spiritists, to play the harlot after them, I will also set My face against that person and will cut him off from among his people.”
Deut 18:10-12, “There shall not be found among you anyone who makes his son or his daughter pass through the fire, one who uses divination, one who practices witchcraft, or one who interprets omens, or a sorcerer, 11or one who casts a spell, or a medium, or a spiritist, or one who calls up the dead. 12For whoever does these things is detestable to the LORD; and because of these detestable things the LORD your God will drive them out before you.”
The characteristics of demon-possession can be as varied as the activities of demons, ranging from mild to severe and even bizarre. A few specific symptoms of demon-possession are described in the Bible, which includes the following physical and mental abnormalities like:
a) Dumbness, blindness, and convulsions, Mat 9:32-33; 12:22; 17:15-18; Mark 1:26; 9:20; Luke 9:39.
b) Tendencies to self-destruction, Mat 17:15; Mark 5:5; Luke 9:42.
c) Abnormally violent, Mat 8:28.
d) Inflict suffering, illnesses and deformities, Mark 9:20; Luke 9:29; 13:11-17.
e) Insanity, Mark 5:5; Luke 8:26-35; John 10:20.
f) Nakedness in public, Luke 8:27.
g) Grinding the teeth, Mark 9:18.
h) Living among dead bodies, Mark 5:3.
i) Superhuman strength, Mark 5:3-4; Luke 8:29; Acts 19:15-16.
j) Occult powers, Acts 16:16-18.
Satan uses healers in his false system of religion. Satan orders the removal of a demon induced illness and the person appears to be cured. He also “heals” in certain strategic times, like during the tribulation, Mat 24:24; Acts 19:13-14; 2 Thes 2:9; Rev 16:14.
Though demons can do these things in people, this does not mean that all illness comes from demon activity. The Bible clearly distinguishes demon-induced diseases from illnesses due to other more natural causes, Mat 4:24; Mark 1:32-42; Luke 7:21; 9:1; Acts 5:16.
Mat 4:24, “The news about Him spread throughout all Syria; and they brought to Him all who were ill, those suffering with various diseases and pains, demoniacs, epileptics, paralytics; and He healed them.:
Jesus Christ controls history by the restraint of demonism. An example of his control was the first-born judgment on Egypt, Ex 12:12. At the same time, demons were also judged, Num 33:4. Without the judgment of demons in Egypt, Israel would not have become a nation. Conversely, demons are powerless to change the course of history, Isa 19:3.
Should we be afraid of Demon Possession or the Demon Possessed? 1 John 4:4; 2 Tim 1:7
1 John 4:4, “You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world.”
2 Tim 1:7, “For God has not given us a spirit of timidity, but of power and love and discipline.”
“At times I hear people talking about demons, and I am amazed at the great power they ascribe to the devil and his cohorts. While I certainly believe in demonic power, I don’t quake at the thought of it. I am in union with One who is so far greater than all the demons of hell put together that there truly is no comparison. The devil is a creature, made by God and always under God’s dominion. He exists only because God allows him to exist. He has no authority over God, no ability to win a victory over God, and no power equal to that of God. As believers, we should give very little credit to the devil and demons. They exist, they exert influence, but they are totally within the confines of God’s authority. The Bible states very clearly that the Holy Spirit resident in us is far superior to any power manifested by evil. John wrote, “You are of God, little children, and have overcome them (the false teachers, antichrists that reject the Person of Christ), because He who is in you is greater than he who is in the world” (1 John 4:4).” (Charles Stanley on Satan, Our Unmet Needs, page 33)
1. Demon possession can only occur to an unbeliever.
2. Demon possession never occurs apart from human consent, either consciously or unwittingly.
3. Some bad decision is made which results in demon invasion of the body of the unbeliever.
4. These decisions are related to cosmic involvement, idolatry, the occult, drugs, etc.
5. The phallic cult uses human sacrifice, idolatry, and unrestrained sexual lust.
6. Idolatry is a basic system for demon possession.
7. Passive submission to demons is accomplished through drug addiction, idolatry, the phallic cult, the deliberate development of emotional revolt of the soul, the satanic mass, and any prolonged involvement in the cosmic system.
8. Active submission to demon possession can be both violent and painful, Luke 13:11-17. This woman was positive; trying to get to Jesus and apparently could not speak because of the demon.
a) Whenever Jesus cast out a demon there was always some arrogant, self‑righteous, person standing around to challenge exorcism by Jesus, Mat 12:22-28; Luke 13:11-15.
b) In Mark 3:15, Jesus delegated the authority of exorcism to his disciples. In Acts 5:16; 8:7; 19:12, He delegated that authority to the apostles of the church.
9. Because demon possession involves human sacrifice, it was the basis for capital punishment under the laws of divine establishment, Lev 20:27.
10. In the control of historical trends, our Lord often judges demon activity, Ex 12:12.
11. Demons are powerless to control history, Isa 19:3.
12. Demon activity results in the administration of the fifth cycle of discipline, Deut 18:9-12.
13. Demons are often used by God for the administration of the sin unto death, 1 Cor 5:5; 1 Tim 1:19-20.
14. Demonization of a nation results in the destruction of that nation, Isa 47; Jer 27:6-10.
15. Satan uses certain demons to produce disease. Some diseases are demon induced. Healing is often Satan removing one of his demons to produce a cure.
16. Demon possession is a source of the current tongues movement.
17. The believer should not fear demon possession or the demon possessed.
18. Demon influence, like the activity of Satan, is prompted by two motives: both to hinder the purpose of God for humanity, and to extend the authority of Satan. Those demonically influenced, therefore, at the command of their king, willingly cooperate in all his God-dishonoring undertakings. Their influence is exercised both to mislead the unsaved and to wage an unceasing warfare against the believer, Eph 6:12.
John 13:2, “During supper, the devil having already put into the heart of Judas Iscariot, the son of Simon, to betray Him; (vs.27) After the morsel, Satan then entered into him. Therefore Jesus said to him, ‘What you do, do quickly’.”
Luke 8:28, “Seeing Jesus, he cried out and fell before Him, and said in a loud voice, ‘What business do we have with each other, Jesus, Son of the Most High God? I beg You, do not torment me’.”
Mat 8:29, “And they cried out, saying, ‘What business do we have with each other, Son of God? Have You come here to torment us before the time?’”
“What business do we have with each other,” is from a Hebrew idiom used in the Greek that literally says, “what to me and to you.” The possessing demon of Luke 4:34, used the same idiom.
“Jesus, Son of the Most High God,” IESOUS HUIOS HO THEOS HO HUPSISTOS, is used in both Luke and Mark, while Matthew just records “Son of God.” In Luke 4:34, the demon said, “Jesus of Nazareth,… the Holy One of God.” We have noted HUPSISTOS several times in Luke’s Gospel, Luke 1:32, 35, 76; 2:14; 6:35. The next time we see it is Luke 19:38, upon Jesus’ triumphal entry to Jerusalem where they call Him Hosanna in the highest. It is also used in Acts 7:48; 16:17; Heb 7:1. If you remember, Acts 16:17, is the account of the demon possessed slave girl who was annoying Paul and his group.
Once again, the point is the demons know who Jesus is and praise Him, “falling at His feet,” PROSPIPTO, yet many of the people rejected Him as the IESOUS, (Savior), and THEOS HUPSISTOS, (God Most High).
Next, the spokesperson demon “begged,” DEOMAI, δέομαι “beg, pray, beseech, request,” Jesus not to “torment,” BASANIZO, βασανίζω “torment, examine by torture,” him. It was the demon’s appeal to a higher power; his petitionary prayer.
BASANIZO is used in the NT for the effects of sickness and labor pains, Mat 8:6, Rev 12:2, but also describes the effect of being cast into the Eternal Lake of Fire, as the Anti-Christ/Beast will be, Rev 14:10, as well as the False Prophet, and Satan, Rev 20:10, and all unbelievers and fallen angels, Rev 20:11-15.
Rev 14:10, “He (the Beast) also will drink of the wine of the wrath of God, which is mixed in full strength in the cup of His anger; and he will be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb.”
Rev 20:10, “And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever.”
Notice that in Matthew’s account, the demon adds, “before the time,” which tells us that these demons, as well as all of the Fallen Angels, including Satan, know that there will be a final judgment day for them, at which time they will be cast into the Lake of Fire.
In vs. 31, the demons, “were imploring Him not to command them to go away into the abyss.” Apparently, because of their pleading with Jesus, this also may tell us that when Jesus exorcised a possessing demon, the demon was locked away, unable to be free to move in the heavens or from body to body. “Abyss,” is a transliteration of the Greek Noun ABUSSOS, ἄβυσσος that means, “unfathomable depth, the deep, or bottomless.” In the KJV, it is translated “bottomless pit” in all usages. The NASB only in Rev 9:1-2.
Luke is the first to use it in the NT, and it is only used in Rom 10:7, regarding Jesus’ resurrection, and then seven more times, all in the book of Revelation, Rev 9:1-2, 11; 11:7; 17:8; 20:1, 3. In all, it represents a temporary holding place, (imprisonment), for some of the fallen angles.
The Abyss or Bottomless Pit, was also used in Roman mythology that featured a similar place called Orcus, a very deep gulf or chasm in the lowest parts of the earth used as the common receptacle of the dead and, especially, as the abode of demons. In the Bible, this is a place of temporary confinement for evil spirits / demons. That may be the reason why these demons begged Jesus to allow them to go into the swine instead of the Abyss. If you had the choice between going into a swine and being sent to the bottomless pit, which would you choose!
In fact, Satan will be placed there during the Millennial reign of Jesus Christ, Rev 20:1-3, and then loosed for a little while at the end of the 1,000 year reign to deceive the nations one last time, Rev 20:7-8, “When the thousand years are completed, Satan will be released from his prison. 8and will come out to deceive the nations which are in the four corners of the earth …”
Therefore, it is used in Scripture for the temporary imprisonment of certain fallen angels. Other than Abaddon/Apollyon (which mean destruction and destroyer and is most likely Satan), and Satan, we do not know of which angels this holds.
Rev 9:11, “They have as king over them, the angel of the abyss; his name in Hebrew is Abaddon, and in the Greek he has the name Apollyon.”
But apparently, like Tartarus that is the imprisonment for the fallen angels who cohabitated with women before and during the times of Noah, Gen 6; 1 Peter 3:18f; 2 Peter 2:4; Jude 6, the Abyss is a special holding place for fallen angels that broke some unknown mandate by God in regard to angelic – human interaction.
2 Peter 2:4, “For if God did not spare angels when they sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment.”
Jude 1:6, “And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day.”
Now, in Rev 9:2-5, the inhabitants of the Abyss are released for a very short time during the last three and a half years of the tribulation to fulfill God’s purpose, namely, to torment the wicked. These prisoners of the bottomless pit hate humanity and seek to destroy them, but God controls their terror and limits their power.
We see in scripture, four holding places for the unbeliever and fallen angels:
- Hades / Sheol (the Place of torments) that temporarily holds human unbelievers.
- Tartarus, a temporary prison of the fallen angels of Gen 6.
- The Abyss / Bottomless pit, a temporary holding place for certain criminal fallen angels.
- The Euphrates River, another holding place that the second demon assault army of the Tribulation comes from, Rev 9:13-21.
All of these are temporary holding places and they along with their occupants will all be thrown into the Eternal Lake of Fire, at the Great White Throne judgment seat of Jesus Christ, Rev 20.
Luke 8:29, “For He had commanded the unclean spirit to come out of the man. For it had seized him many times; and he was bound with chains and shackles and kept under guard, and yet he would break his bonds and be driven by the demon into the desert.”
Due to the severity of the possessed man’s actions, the people “bound him with chains and shackles and kept under guard,” yet, he too would be loosed, “he would break his bonds and be driven by the demon into the desert/wilderness, (i.e., a place of sin).”
This man’s condition demonstrated the reality and horror of demon possession and power. They gave him such superhuman strength that no one could bind him. The Greek of Mark 5:3, indicates that they had long ago given up trying to bind this demoniac. Although chains could not hold him, he was not a free man. He was a helpless slave to sin and Satan.
“Christ won the victory over Satan on the Cross. Jesus alone conquered Satan and set us free. Modern attempts to fetter or restrain the power of sin without a change in the heart of the individual are just as ineffective as were the chains on the demoniac. Law, prisons, and reformatories have not done away with crime. Only through Jesus do we have freedom from Satan’s oppression (Romans 8:37-39; Hebrews 2:14, 15; Revelation 20:2).” (Complete Biblical Library Commentary – Luke).
Luke 8:30, “And Jesus asked him, “What is your name?” And he said, “Legion”; for many demons had entered him.”
Here, we see the principle of multiple demons possessing one body. Why they would all not get their own person to possess is not noted, but we could assume hundreds or thousands of demons where inside of this man by the term, “Legion,” LEGEON, Λεγεών that used here and in the parallel of Mark 5:9, 15, and in Mat 26:53, regarding our Lord speaking before Pilate. A legion is the largest division of troops in the Roman army, varying greatly in number at different periods as 3,000; 4,500; 5,000; 6,600. Used for an indefinitely great number of angels and of demons. While we do not know exactly how many demons possessed this man, they did go into 2,000 hogs, Mark 5:13.
Notice that Jesus did not seek to calm or appease the man who acted crazily; He confronted the demons who were abusing the man. We too, need to confront head on the demons in our lives.
Jesus granted the petition by the demons and allowed them to enter the “herd” (AGELE, only used in this narrative in all three Synoptic Gospels), “of swine/pigs,” (CHOIROS). “Swine,” were detestable creatures being classified with the dog, cf. Luke 8:32ff.; 15:15. They were considered unclean according to the laws of purification, Lev 11:7. But remember, the Decapolis was a Gentile area, and the ancient Canaanites sacrificed and ate swine before the gods. In other words, they were a major part of the ancient pagan religions.
Notice that these pigs were “on the mountain,” OROS, in vs. 32, this would be a high place where most pagan temples and rituals took place. In antiquity, mountains were revered in many cultures, as the interior, exterior, and peaks were considered the abode of the gods. “In Asia Minor the worship of Cybele, the Great Mother, was usually associated with a mountain. Also, in Ugaritic mythology Mount Zaphon was the abode of Baal. And of course, the famous Mount Olympus was the home of the Greek pantheon. In addition, the Mesopotamian ziggurat was perhaps a representation of a mountain, an attempt to bring the abode of the gods within the reach and sphere of man. The temple of Enlil, the Sumerian wind god, was called “mountain house.” The interior of mountains was also seen as the abode of spirits, and the netherworld could have been pictured as residing under the mountains.” (Complete Biblical Library Greek-English Dictionary).
When the demons entered the swine, the pigs ran down the mountain and into the lake; the Sea of Galilee, and “drowned,” APOPNIGO, is the same word as in Luke 8:7, for the “choking out” of the Word from the heart of the believer because of the thorns; i.e., the worries, riches and pleasures of life. As a result here, as there, they were destroyed. What happened to these criminal fallen angels next is unknown. Perhaps they were sent to the Abyss, or maybe loosed to continue their rebellion against God unfettered.
I believe the swine reacted this way because of God’s grace for His animal creation that does not have a free will volition to accept or deny demonic possession, as man does. Therefore, the swine reacted violently and drowned. It was better for the swine to be dead, than to be demon possessed.
Here, we see the people’s reaction to Jesus’ exorcism. What really bothered the people was the action with the swine. Because they were a major part of their pagan sacrifices and rituals, and Jesus, a Jew, had allegedly destroyed them, these people where more afraid of their false gods than Jesus, so they asked Him to leave. To them, it was an omen that their false gods were displeased with them.
Even though Jesus exercised and demonstrated His superior authority and power over the “Legion of Demons,” and the pagan sacrificial pigs, the people did not receive Him as their God and Messiah. Instead they were more fearful of their false gods. This may be the reason why Jesus told His disciples in Mat 7:6, “Do not throw your pearls before swine, or they will trample them under their feet and turn and tear you to pieces.”
In addition, the swine were a part of their economy. So, to lose 2,000 of them would create a significant financial loss. Therefore, they were more concerned about the cares of this world, like the “thorny soil” person is, than their spiritual lives that Christ would have saved and blessed for all of eternity. As such, they were “trampled soil” where the “birds of the air,” (Satan and his minions), took the Word from their souls.
These people “fled,” (PHEUGO, “flee, escape, or shun”), from the scene and Jesus. Besides its literal use, this word is used figuratively to denote shunning evil, e.g., flee fornication, 1 Cor 6:18; flee idolatry, 1 Cor 10:14; flee evil doctrine, 1 Tim 6:11; and flee youthful lusts, 2 Tim 2:22. Therefore, instead of fleeing from these evil things, which are all part of the pagan religious system of their day, they fled from the presence of Jesus, their true God / King / Savior / Messiah.
Then, when they “reported,” APANGELLO, these things to their fellow countrymen, they went to the scene to witness it for themselves. What they saw was the man without demonic possession, sitting at the feet of Jesus, (i.e., learning Bible Doctrine), clothed, and of sound mind. All of the things, we noted above that this man did not have initially, which the believer receives at the moment of their salvation; the opposite of what the unbeliever and fallen angels have. Yet, they were “frightened or afraid,” PHOBEO. This is the bad connotation of this word. They did not come to have respect and appreciation for Jesus and what He had done. Instead, they were afraid of what had taken place in relation to their pagan gods and religion. They lived in fear, as does anyone who does not have God and His Word resident within their soul.
Even when they were told that this man had been “made well,” SOZO, i.e., saved, from the “demon possession,” DAIMONIZOMAI, they did not believe and were “gripped with great fear,” SUNECHO MEGAS PHOBEO, because of what Jesus had done.
Jesus, being the gracious man and God that He is, observed their request and “got into the boat to return.” He left them to their own fear, paganism, and unbelief. They could have been saved like the demon possessed man, but instead they remained in their unbelief and the consequences that come with it.
Luke 8:38-39, “But the man from whom the demons had gone out was begging Him that he might accompany Him; but He sent him away, saying, 39Return to your house and describe what great things God has done for you.” And he went away, proclaiming throughout the whole city what great things Jesus had done for him.”
In addition, being the gracious man and God that He is, He had the demon possessed man remain behind, so that he could continue to witness to his own family and countrymen with the hopes that some would come to faith and believe in Jesus, the Son of the Most High God, for salvation and eternal life.
And that is what the man did, he “proclaimed,” KERUSSO, κηρύσσω, “proclaim aloud, publicly preach, herald, announce, tell, or declare,” what Jesus had done. As such, Jesus commissioned him to be a disciple first to his own family and then to the entire region. He became a great witness and evangelist within his home and within his home town! Reaching one’s own family is a basic Bible principle, cf. John 1:40-42; Acts 16:30-33; Mark 5:20.
Mark 5:20, “And he went away and began to proclaim in Decapolis what great things Jesus had done for him; and everyone was amazed.”
His impact may possibly be seen in John’s Gospel, where in a similar situation the people of Decapolis invited Jesus to remain with them after they heard the testimony of a woman whose life had been changed by Jesus, John 4:39-42. The people of that region experienced revival.
John 4:42, “And they were saying to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves and know that this One is indeed the Savior of the world.”
One planted, the other watered, cf. 1 Cor 3:6, so that fruit could be reaped! As such, you never know what may happen in the future with a soul that you witness to. Even though they may reject your witness, just be gracious about it and go your way as Jesus did. Our job is to sow the seeds of God’s Word into the souls of all people. God is the one responsible for its growth and production, 1 Cor 3:6b-9. You never know who God may send after you to further sow or water that results in someone coming to faith in Jesus Christ. So, just do your job in the moment and God will bless you.
The Holy Spirit wants to teach us and make God’s Word real to us as “good soil” souls. He also wants to give us power to be witnesses for Jesus, as He did with the healed demoniac. May we show the same joyful obedience in both learning and witnessing as he did.
Luke 8:39b, “So he went away, proclaiming (KERUSSO) throughout the whole city what great things (HOSOS) Jesus had done for him.”
III. The Ministry of the Son of Man to Men, Luke 4:14-9:50.
Activities of His Ministry, Luke 7:1-9:50.
Ministry in death and despair, Luke 8:40-56.
Vs. 40, is paralleled in Mat 9:1 and Mark 5:21. From Matthew’s account, several things took place at this time that Luke has already noted including:
- Healing the paralytic man brought to him on a stretcher and the discussion with the Pharisees about forgiving sins, Luke 5:18-26.
- Levi/Matthew being called as a disciple/apostle along with his party that Jesus attended where the Pharisees took exception that led to the great saying, “It is not those who are healthy who need a physician, but those who are sick,” Luke 5:27-32.
- The questioning of Jesus and His disciples by the Pharisees and the disciples of John the Baptist, regarding fasting and praying versus eating and drinking, which led to the “bridegroom,” analogy, Luke 5:33-35.
- The great parables about new and old garments, wine, and wineskins, Luke 5:36-39.
Then, in Luke 8:41-56, we see the parallels in Mat 9:19-26; Mark 5:22-43.
Luke 8:40, “And as Jesus returned, the people welcomed Him, for they had all been waiting for Him.”
Note the different reception Jesus received from these people compared to the Gerasenes. “They had all been waiting for Him,” which uses the Verb PROSDOKAO, προσδοκάω that means, “wait for, look for, anticipate, or expect.” And, they “welcomed Him,” APODECHOMAI ἀποδέχομαι, “welcome, receive favorably, accept, or to receive with pleasure.” Only Luke uses this word in this Gospel and the Book of Acts.
Due to their faith in Him, and having witnessed previous miracles, just as the Gerasenes had witnessed His miracles, these people welcomed Jesus into their lives, unlike the Gerasenes at this time. So, they were eagerly waiting for the return of Jesus, just as we should be eagerly waiting for the Second Coming of Jesus, or more importantly, waiting eagerly to receive His Word to be taught to us.
Next, we see two more miracles Jesus would perform; the resurrection/resuscitation of the synagogue official’s daughter, vs. 41-42, 49-56; and the healing of hemorrhaging woman, vs. 43-48.
It is interesting that the first healing, (the hemorrhaging woman) was done without Jesus’ consent, while the second was done with His full knowledge. The first was done due to the strong humble faith of the woman, while the second demonstrates weak faith in the people, yet Jesus remained faithful in healing, 2 Tim 2:13. And they both were done for a “daughter,” THUGATER, θυγάτηρ, “daughter, or a female descendant,” vs. 42, 48, 49. Luke 23:28, also uses it for the believing women who followed Jesus to Calvary.
In the first case, vs. 41-2-49-56, it was the daughter of a synagogue official, SUNAGOGE ARCHON named Jairus, IAEIROS that means, “YHWH enlightens or arouses.” It was his responsibility to arrange and conduct the synagogue services.
This man “fell at Jesus’ feet,” PIPTO PARA HO POUS, and kept “exhorting or encouraging,” PARAKALEO, Jesus to come and heal his deathly ill daughter. So, he was a man of prominence in the community, and we see an official representative of Judaism prostrating himself before Jesus. Although he is locally prominent, the extremity of his need caused him to humble himself, “at Jesus’ feet.”
This was his “only,” MONOGENES, daughter, who was “about 12 years old,” DODEKA ETOS. At age twelve a Jewish girl is considered to be of marriageable age. So, we see her in a type of Jesus, at the age of 12 when we first hear our Lord’s spoken words at the Temple, and being the “only begotten.” And, this girl was “dying,” APOTHNESKO, where she would “die,” THNESKO, just as our Lord did upon the Cross, and she would be “resurrected,” EGEIRO. Lots of imagery here!
Jesus responded to Jairus’ request and began to go with him, cf. Mark 5:24. Interestingly, because the crowd was so great and anxious for Jesus, they were “pressing against Him,” which is the emphatic uses of the Verb SUMPNIGO that we noted in Jesus’ explanation of the parable about the “thorny soil” soul, Luke 8:14, cf. Mat 13:22; Mark 4:7, 19. Remember in telling the parable, Jesus used APOPNIGO for “choke,” as was used for the “drown” swine, vs. 33, but in explaining it He used SUMPNIGO. So, we have a clue in this passage, about the mindset of the people and potentially Jairus, who were concerned about the things of this world. Jairus was highly concerned about losing his only daughter, as most parents would be, but that concern should never outweigh our love for Jesus and God, and our faith/obedience towards them, Luke 14:26; 16:13, and Luke 12:53, that also uses THUGATER, “daughter.”
This is the healing of the hemorrhaging woman. She had this condition for 12 years, the same age as Jairus’ daughter, and the age of our Lord when we see his first spoken words when He remained behind in Temple after the Feast of Passover, when He “had to be in His Father’s house” Luke 2:42-49. In the Bible, twelve signifies perfection of government. Being the multiple of 3, the number of Divine Perfection, and 4, the number of earthly, material, or organic things, we see here Jesus’ perfect work towards material things, (i.e., the human body), under the governance of God the Father, to heal one body and raise another from death.
“Hemorrhaging” in the Greek is from RHUSIS, “a flowing or an issue,” that is only used in the narrative here and vs. 44, and Mark 5:25, and HAIMA, “blood or natural life.” In her physical condition she was also ceremonially unclean according to the Law of Moses, cf. Lev 15:25-30. According to the Law, discharges, other than or beyond, menstruation are treated very seriously as defiling everyone or everything coming into contact with them. As such, she was to be avoided by others and it was probably for this very reason that she made such a secret approach. The crowd provided her with an ideal “cover,” because if she had come openly, she would have had to reveal her illness publicly and the crowd very likely would have turned her away. Therefore, this condition had two consequences. Not only was her ailment physical, it had social consequences as well. She not only had a personal issue/problem, but she had a social one. Yet, Jesus was able to and did heal both situations, as we will see.
The Greek has an additional phrase not translated in the NASB that reads, “which had spent all her possessions, (BIOS, “life, livelihood, living (money), or possessions”), upon physicians.”
BIOS, is used in vs. 14, for the “thorny soil” soul that is choked out because of its worries and riches and pleasure of this “life.” This woman had previously done everything humanly possible to be healed. She used all of her money in the search for a cure, but did not turn to God until now. She did not have faith at that time for God to heal her. Her soul was crowded out with the ways of the world, just as we many times treat our doctors as if they were God and seek them rather than God. As a result, she could find “no one who was able to heal her,” OUK ISHCHUO (ability, might, or strength) THERAPEUO APO OUDEIS, not even the “physicians,” IATROS, cf. Luke 4:23; 5:31.
Yet, now this woman believed that Jesus could heal her, as she, “Came up behind Him and touched the fringe of His cloak,” vs. 44.
“Touched, is the Verb HAPTO, that can also mean “cling,” cf. John 20:17, and is used in each of the Synoptic Gospels to tell about this woman. Because of her sickness, she was considered ritually unclean by society; consequently, anything she touched also became defiled, Lev 15:25f. Yet, when she touched Jesus, she did not defile Him at all; she was instantly healed, “and immediately her hemorrhage stopped,” and was also made ritually clean. Mark emphasizes, Mark 5:29, “Immediately the flow of her blood was dried up; and she felt in her body that she was healed of her affliction.”
This scene also reminds us of Luke 6:19, “And all the people were trying to touch Him, for power was coming from Him and healing them all.” This is what He did for our sins upon the Cross.
In vs. 45-46, we see Jesus realizing someone had touched Him for healing, even though He was being mobbed by the people, as He, “felt the power (DUNAMIS) go out of Him.” Therefore, Jesus had the inherent strength, power, and ability to heal this woman, where no one on earth could. This power is that of God, Luke 5:17, and it is thought of as flowing from Jesus to the healed person. In other words, it was the result of Divine power, a power which Luke ascribes to the Holy Spirit, Luke 4:14; 24:49; Acts 10:38.
Acts 10:38, “You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him.”
His question, “who touched me?” does not imply ignorance on Jesus’ part. Rather, it implies Jesus’ intention of singling out the woman’s identity and have her approach Him personally, as we will see below.
Then Peter, in his usual, outspoken manner, cf. Mat 16:22; Luke 9:20, 33; 22:33, took it upon himself to remind Jesus of the crowds that were pressing against Him. Peter’s statement by implication rendered Jesus’ question, as far as Peter is concerned, meaningless. This also shows Peter’s lack of faith in who Jesus is at this time.
In vs. 47, we see the humility of this woman once she could not escape being noticed, as we see her “trembling,” TREMO and “falling down before,” PROSPIPTO, “Him,” and “declaring,” APANGELLO, “the reason why,” AITIA, a legal term, “she touched Him.” She also told the people that “she was immediately healed,” PARACHREMA IAOMAI, “instantly cured, healed, or restored.”
“We now begin to see why Jesus had earlier asked, “Who touched me?” (verse 45). First, by public disclosure of who had touched Him and had been healed, it was a testimony of the healing power of God, and of the faith of the woman (“thy faith hath made thee whole”). Second, it is very likely that although the woman knew she had been healed people may still have looked down upon her. All her acquaintances must have been aware of her permanent state of ceremonial uncleanness. This may explain why, after being healed, she tried to slip away unnoticed. Yet, if she was to be received back into normal religious and social life, it was necessary that her cure become a matter of public knowledge,” (Morris, Tyndale New Testament Commentaries, 3:175, as noted in the Complete Biblical Library Commentary – Luke.)
The principle we see here is that the sinner too must come face to face with the Lord to receive His healing power, that is, they must come to know and believe upon Him for the forgiveness of their sins. In addition, those who believe upon Jesus should also witness to others about the saving power they have received from Him that is also available to everyone else.
In vs. 48, Jesus replied to her, “Daughter, your faith (PISTIS) has made you well (SOZO, can also mean “saved”); go in peace, (EIRENE, “peace, harmony, tranquility, health: SHALOM).” SHALOM or EIRENE is especially appropriate, because it carries with it the idea of personal wholeness and well-being as well as salvation. As such, this woman left not only physically healed, but also with the peace of God in her whole person.
This reminds us of Luke 7:50 when Jesus said of the woman who was washing His feet with her tears, hair, and perfume, “And He said to the woman, ‘Your faith has saved you; go in peace’.”
In our passage, the woman was proclaimed clean! And without this contact with Jesus by asking “who touched Me,” her healing may have been no more than physical. And for this woman, (just as Jesus will do for all of us), she had her physical ailment cured, her social issue solved, and her spiritual issue resolved, as her faith allowed for her healing, restoring, and saving.
Vs. 49-56, Jairus’ daughter raised.
Luke 8:49, “While He was still speaking, someone came from the house of the synagogue official, saying, ‘Your daughter has died; do not trouble the Teacher anymore’.”
In this passage, “synagogue official,” is the compound word ARCHISUNAGOGOS, ἀρχισυνάγωγος that means, “ruler of a synagogue or presiding officer,” and is equivalent to ARCHON TES SUNAGOGES used in vs. 41. Here, a family member or servant of this official, “from the house of,” which in the Greek simply reads, TIS PARA, “someone from,” and uses the Genitive of Relationship for ARCHISUNAGOGOS. So “house” is not in the Greek, but is used to tell us of the family relationship. That is why it is in italics.
The report from this family member was that “his daughter had died,” THUGATER THNESKO. The desperate situation that Jairus was under to save his daughter that was close to death had ended in their eyes; so they thought. As a result, they also instructed Jairus, “not to trouble the Teacher anymore,” MEKETI, “no longer, no more, no further,” SKULO, “trouble or bother,” (in the Imperative Mood), HO DIDASKALOS “the Teacher.”
It is interesting that Jesus had just healed the woman who had hemorrhaged for 12 years. That should have caused Jairus and the messenger to have greater faith. But it did not. The situation was now hopeless to them. Possibly because it is one thing to heal the sick, yet it is another to raise the dead, which seemed impossible to them.
Luke 8:50, “But when Jesus heard this, He answered him, ‘Do not be afraid any longer; only believe, and she will be made well’.”
Jesus tries to encourage Jairus by saying, “do not fear,” ME PHOBEO, that in essence means, “do not worry or be concerned about this situation.” Jesus said this because He knew what He could do for this young girl according to the Father’s Plan, and to encourage Jairus not to despair over the news of his daughter’s death.
Jesus then instructs them all saying in the Imperative Mood, “only believe,” PISTEUO that means, “believe, have faith in, be convinced of, trust, rely on, or have confidence in.” This is also somewhat of a conditional clause, as your Lord also tells them “and she will be made well / saved,” as in vs. 48, for the hemorrhaging woman, KAI SOZO in the Future, Passive, Indicative. This is not a true conditional clause, as our Lord would heal this young girl regardless of their faith, as we will see. But, our Lord, the Teacher, is trying to teach them a principle of faith by exhorting them even more so.
Principle: The same faith that saved the woman will save the girl. Sickness or death, it does not matter; the result is the same.
Luke 8:51, “When He came to the house, He did not allow anyone to enter with Him, except Peter and John and James, and the girl’s father and mother.”
When Jesus went to the home of Jairus “He did not allow anyone to enter with Him.” “Not allow,” is the Negative OUK with APHIEMI that has many nuances including “forgive, pardon, or remit,” which is many times used for the forgiveness of our sins, Luke 5:21, 23; Mat 9:2, 5; 1 John 1:9. Here, it means Jesus did not let anyone else enter, i.e., “go into the home” with Him, other than those mentioned next.
Nevertheless, with APHIEMI, “forgiveness,” we have a link of our Lord’s healing and raising with His completed work upon the Cross for the forgiveness of our sins. This is another object lesson of the Cross.
“Not allowing others to enter,” also speaks to our Lord’s sovereign choice and will. Just as God decides whose penalty of sin is forgiven and whose is not, based on His sovereignty; coupled with His simultaneous Omniscient foreknowledge of who would believe and who would not believe. Everyone has the opportunity for their sins to be forgiven and receive healing and resurrection, because of the Cross of Jesus Christ, but only those that believe in Him actually receive it, based on God’s sovereign will coupled with His simultaneous foreknowledge of their faith. God’s sovereign will always takes into consideration man’s free will to believe or not believe.
As the previous healing was done in public, this one was a private matter, just as our resurrection is a private matter between us and God. Only the believer will enter into God’s eternal glory through resurrection, while the unbeliever remains outside in their sin.
Now, Jesus did allow Peter, and the brothers John and James to enter. This is the first time in Luke that these three are singled out from the rest of Jesus’ followers. These three are part of the “inner circle,” of Jesus that He has a special relationship with and exclusively includes in several events throughout His ministry. They represent the believers who can enter into God’s glory, Luke 9:28, (the Transfiguration); cf. Mat 26:37; Mark 14:33, (at Gethsemane).
He also allows the young girl’s father and mother to enter, because this is a family matter. Only the Family of God will be resurrected. The rest, the unbelievers, will remain outside, 1 Cor 5:13; Rev 22:15; cf. analogy noted in Luke 8:20, of Jesus’ family.
Luke 8:52, “Now they were all weeping and lamenting for her; but He said, ‘Stop weeping, for she has not died, but is asleep’.”
“All were weeping and mourning,” PAS KLAIO KAI KOPTO, is in the Imperfect, Indicative for ongoing or repetitive action. We have seen KLAIO several times in Luke’s Gospel, Luke 6:21, 25; 7:13, 32, 38, and twice in this verse. It means, “weep, mourn, lament, cry, or show emotion.” It is an audible act of morning.
KOPTO is used for the first time by Luke in this passage, but is used by Matthew, Mat 11:17; 21:8; 24:30, and Mark, Mark 11:8, and John in the Book of Revelation, Rev 1:7; 18:9. In all, it speaks to various events where people are or will “mourn or lament,” or “cut off palm branches” for the Lord’s triumphal entry, Mat 21:8; Mark 11:8. Also Mat 24:30; Rev 1:7, both speak of the people of the earth mourning or lamenting when they see “the Son of man coming on the clouds.” Therefore, KOPTO means, “to strike (as in striking or beating the breast), to lament, mourn, smite, or to cut from or cut off.” It is a physical act of mourning.
In classical Greek, it describes a funeral dirge or lament which could be marked by violent demonstrations of grief such as striking the head or chest while walking in the funeral procession. That is how Matthew used it in Mat 11:17, where Luke used THRENO, in “playing the flute, and sand a dirge,” Luke 7:32. At times, this was done to honor the deceased, while at other times the purpose was to drive away evil spirits, as evil spirits are what cause disease and death.
Interestingly, “weeping and lamenting,” KLAIO and KOPTO are paralleled with “dead and sleep,” APOTHNESKO and KATHEUDO, below.
Now “all,” PAS, most likely does not include Peter, John, James, and her parents. It seems that there were others already in the house lamenting over her according to Mathew’s and Mark’s account. In those accounts, Jesus kicks the family out of the house, signifying their unbelief as we have noted with the “outsiders.”
Mark 5:40, “They began laughing at Him. But putting them all out, He took along the child’s father and mother and His own companions, and entered the room where the child was.”
But in Luke, Jesus told them to “Stop weeping,” ME KLAIO, “for she has not died,” OUK APOTHNESKO, “but is asleep,” ALLA KATHEUDO that means, “sleep, die, be dead.” Here, we have two words for “dead or death,” that Jesus’ uses to show a difference between them.
The first APOTHNESKO means, “an end of life,” and includes both physical death and spiritual death as used in the LXX for MUTH in Gen 3:3; cf. 1 Cor 15:22; Rom 8:19-22; Eph 2:1. It signifies the natural, human death when the soul departs the body. By Jesus’ death on the Cross, Christ conquered him who had the power of death, that is, the devil, Heb 2:14. Christ therefore delivers the believer from spiritual death. In Him, there is also the promise of bodily resurrection from the dead, 1 Cor 15:21-22. The one who believes in Christ will never die, John 11:26, but is passed from death to life. And, anyone who does not receive Him who is the resurrection and the life, John 11:25, will die in his sins, John 8:24. This is not only a bodily death, an end to this earthly life, but an eternal death, 2 Thes 1:9, which is the second death.
On the other hand, KATHEUDO that is typically translated “sleep,” is used for literal sleep or sleeping, and as here, has a figurative use for “dead or die,” similar to KOIMAOMAI used in 1 Cor 11:30; 15:6, 18, 20, 51; 1 Thes 4:13-15; 2 Peter 3:4, that speak of the believer who is physically dead, yet will be resurrected to eternal life with a new resurrection body. KATHEUDO also speaks to those who do not prepare for the Second Coming of Christ or who are spiritually unaware. They are said to be asleep, 1 Thes 5:7. Yet, the believer is admonished to awake out of sleep and prepare for Christ’s coming, Eph 5:14; 1 Thes 5:6.
Therefore, in Luke’s application here, APOTHNESKO is speaking of the death due to sin from which there is no return from, resulting in eternal condemnation, the second death. And KATHEUDO is speaking about physical death that can result in a resurrection due to faith in Christ that leads to resurrection to eternal life. The point is the contrast between death and sleep; death is not final, for it is possible to be wakened from it. What is death to people can be nothing more than sleep when Jesus is involved, cf. John 11:11-14.
As such, Jesus is saying that this girl, though she is physically dead, will rise from that death to life again. He states, “do not despair,” because death is not the end for the believer. For the believer, there is the hope of resurrection to eternal life.
Luke 8:53, “And they began laughing at Him, knowing that she had died.”
Here is where we see the family’s disbelief, “They began laughing at Him,” which is the Imperfect, Active, Indicative of the Verb KATAGELAO that means, “laugh at, ridicule, jeer, deride.” This word is only used in this narrative here and in Mat 9:24; Mark 5:40. It means showing contempt for someone and the scornful laughter on the basis of supposedly better information. It includes verbal communication, cf. Sarah in Gen 18:12. Therefore, it shows an air of superiority and ridicule on the part of the family, as they verbally doubted Jesus’ words. They were trampled, rocky, and thorny soil souls that did not believe His words. Therefore, the people ridiculed Jesus verbally thinking they knew more or knew better than He did. In their unbelieving arrogance, they criticized Him.
This is not the mourning turning to laughter (GELAO) that Jesus spoke about in Luke 6:21, “Blessed are you who hunger now, for you shall be satisfied. Blessed are you who weep now, for you shall laugh.”
This laughter was due to unbelief because they thought they knew better, “knowing that she had died,” OIDA, “know fully; understand, recognize,” with HOTI APOTHNESKO, the first dead from vs. 52.
Luke 8:54, “He, however, took her by the hand and called, saying, ‘Child, arise!’”
“Taking her by the hand,” would have rendered Jesus “unclean,” just as the woman’s touch in the previous healing would have, but once again Divine power trumps tradition and the Law. Jesus is the Lord of the Law, as He also showed He was the Lord of the Sabbath. The Law was not created to render sin, but to demonstrate God’s healing love of sin. That is what Jesus was doing!
The touching also shows the transfer of sin from the sinner to Jesus, who took on the sin and paid for it, so that the sinner would be forgiven, APHIEMI, and saved, SOZO, and raised to eternal glory.
“Child,” is PAIS, that can also mean son or daughter, cf. Mat 19:13ff; 18:3 for faith like a child that saves.
“Arise,” is the familiar EGIERO, in the Present, Active, Imperative for the command. It is the familiar word for to raise or resurrection. As we have noted, technically this is a resuscitation, because this girl was raised back to physical life and would have to die physically again, whereas “resurrection,” is the technical term for raise to eternal glory, never to die again. It was also used in conjunction with KATHEUDO above, as it can mean, “wake up,” from sleeping.
This was the picture of our resurrection to eternal glory found in the saving work of Jesus Christ upon the Cross who took on our sins and paid for them so that the sinner would be forgiven and raised to eternal glory.
Luke 8:55, “And her spirit returned, and she got up immediately; and He gave orders for something to be given her to eat.”
“Spirit,” is PNEUMA that also indicates she was a believer, as the unbeliever only has a soul, PSUCHE and a body, SOMA, and is dichotomous, without spiritual life, while the believer has a soul, spirit, and body, having been “born again” to spiritual life, trichotomous.
This also proves that she was physically dead, not just in a coma as some idiots speculate. As her spirit “returned,” EPISTREPHO, which Luke first used in the prophecy of John the Baptist’s birth in Luke 1:16 “And he will turn many of the sons of Israel back to the Lord their God.”
Next, we see the young girl “got up immediately,” which is the other popular word for resurrection, ANISTEMI, 1 Thes 4:14, 16, with the Adverb PARCHREMA.
1 Thes 4:13-18, “But we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope. 14For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. 15For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord, will not precede those who have fallen asleep. 16For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. 17Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord. 18Therefore comfort one another with these words.”
To prove that the girl had come back to life Jesus “gave orders,” DIATASSO, διατάσσω that means, “give orders, direct, command, etc.,” “to give her something to eat,” ESTHINO, ἐσθίω, which reminds us of the body of Jesus, the bread, we eat in remembrance of Him, 1 Cor 11:24-26. In addition, as a physician, Luke understood that a restored appetite signaled a return to health, and that is what Jesus wanted to demonstrate to the family.
Luke 8:56, “Her parents were amazed; but He instructed them to tell no one what had happened.”
As a result of our Lord’s resuscitation of the 12 year old girl, her “parents,” GONEUS, γονεύς, were “amazed,” EXISTEMI, ἐξίστημι that here means, “be amazed or astonished,” therefore they were “blown away,” which Luke first used in Luke 2:47, for the people in the temple that heard Jesus speak when He remained behind after the Passover at age 12.
Luke 2:47, “And all who heard Him were amazed at His understanding and His answers.”
So, Luke brings the analogy full circle with this word. Jesus was 12, the girl was 12. Jesus was the only begotten, the girl was the only begotten. Jesus was raised to eternal glory; the girl was raised back to life. What Jesus did for this girl, is what happened to Him at the hands God the Father. What happened to Jesus, God the Father will do for you and I who believe in Jesus as our Savior.
After raising this girl Jesus “instructed them to tell no one what had happened.”
“Instructed,” is the same word and command he gave to the healed leper in Luke 5:14, PARANGELLO, παραγγέλλω that means, “transmit, give orders, command, or instruct.” His command or instruct was “not to tell anyone what happened,” which He will also instruct the disciples to do in Luke 9:22. There we see the reasoning why Jesus does not want people to be speaking about these things at this time. In Luke 9:22, Jesus was “saying, ‘The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed and be raised up on the third day’.” Therefore, it was not time for Jesus to be crucified. If the people spoke about these things at this time, it would incite the unbelieving Pharisees and Scribes to seize Him and try to kill Him. Yet, it was not time for that. That time of hatred would come soon enough, but Jesus had more to do beforehand. Therefore, He instructs them to keep it quiet for now.
Also, His counsel stands in sharp contrast to the cleansing of the demoniac in the Decapolis. In that case, the unbelieving Gentiles feared Jesus’ Divine power and sent Him away. In Galilee, however, the Lord’s popularity made it difficult for Him to move about freely, even though He thinned the crowds by speaking in parables. Telling everyone about the resuscitation of the girl would not have advanced His mission at this time.
In both stories of healing, from illness and death, Jesus is showing everyone, including you and I today, His healing power in our lives, especially over sin and Satan, that brought death and disease into the world. With the parallels of these two woman with Christ, we see Jesus’ work on our behalf at the Cross that brings healing and forgiveness of sin to those who believe upon Him, that also result in resurrection to eternal life, as He demonstrated in His own situation of death, being resurrected on the third day. Therefore, as “good soil,” souls, we are to have faith in Him and continue to increase our faith in Him so that we grow closer to Him and the Father and have an abundance of Divine Good Production. By witnessing the work of Jesus in the lives of others, we should gain greater faith in our lives every day. And by walking in faith daily, you will be a witness to others of Jesus’ saving power that will lead them to faith too! All to the praise and glory of our great God and Savior!