---
title: "Clarke"
description: "Verse Luke 8:1. Throughout every city and village — That is, of Galilee. Verse Luke 8:2. Out of whom went seven devils —. Who had been possessed in a most"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/luke/8"
---

Verse [Luke 8:1](../../../kjv/luke/8/1). ***Throughout every city and village*** — That is, of Galilee.

Verse [Luke 8:2](../../../kjv/luke/8/2). ***Out of whom went seven devils*** —. Who had been possessed in a most extraordinary manner; probably a case of inveterate lunacy, brought on by the influence of evil spirits. The number *seven* may here express the superlative degree.
*Mary Magdalene* is commonly thought to have been a *prostitute* before she came to the knowledge of Christ, and then to have been a remarkable penitent. So *historians* and *painters* represent her: but neither from this passage, nor from any other of the New Testament, can such a supposition be legitimately drawn. She is here represented as one who had been possessed with *seven demons*; and as one among other women who had been healed by Christ of *evil* (or *wicked*) *spirits and infirmities*. As well might *Joanna* and *Susanna*, mentioned [Luke 8:3](../../../kjv/luke/8/3), come in for a share of the censure as this Mary Magdalene; for they seem to have been dispossessed likewise by Jesus, according to St. Luke's account of them. They had all had infirmities, of what sort it is not said, and those infirmities were occasioned by evil spirits within them; and Jesus had healed them all: but *Mary Magdalene*, by her behaviour, and constant attendance on Jesus in his life-time, at his crucifixion, and at his grave, seems to have exceeded all the other women in duty and respect to his person. Bishop PEARCE.
There is a marvellous propensity in commentators to make some of the women mentioned in the Sacred Writings appear as *women* of *ill* *fame*; therefore *Rahab* must be a *harlot*; and *Mary Magdalene*, a *prostitute*: and yet nothing of the kind can be *proved* either in the *former* or in the *latter* case; nor in that mentioned [Luke 7:36](../../../kjv/luke/7/36), c., where see the notes. Poor *Mary Magdalene* is made the patroness of *penitent prostitutes*, both by *Papists* and *Protestants* and to the scandal of her name, and the reproach of the Gospel, houses fitted up for the reception of such are termed *Magdalene hospitals*! and the persons themselves *Magdalenes*! There is not only no proof that this person was such as commentators represent her, but there is the strongest presumptive proof against it: for, if she ever had been such, it would have been contrary to every rule of *prudence*, and every dictate of *wisdom*, for Christ and his apostles to have permitted such a person to *associate* with them, however fully she might have been converted to God, and however exemplary her life, at that time, might have been. As the world, who had seen her conduct, and knew her character, (had she been such as is insinuated,) could not see the *inward change*, and as they sought to overwhelm Christ and his disciples with obloquy and reproach on every occasion, they would certainly have availed themselves of so favourable an opportunity to subject the character and ministry of Christ to the blackest censure, had he permitted even a converted prostitute to minister to him and his disciples. They were ready enough to say that he was the *friend of publicans and sinners*, because he conversed with them in order to instruct and save their souls; but they could never say he was a *friend of prostitutes*, because it does not appear that such persons ever came to Christ; or that he, in the way of his ministry, ever went to them. I conclude therefore that the common opinion is a vile slander on the character of one of the best women mentioned in the Gospel of God; and a reproach cast on the character and conduct of Christ and his disciples. From the whole account of Mary Magdalene, it is highly probable that she was a person of great respectability in that place; such a person as the wife of Chuza, Herod's steward, could associate with, and a person on whose conduct or character the calumniating Jews could cast no aspersions.

Verse [Luke 8:3](../../../kjv/luke/8/3). ***Herod's steward*** — Though the original word, επιτροπος, signifies sometimes the *inspector* or *overseer* of a *province*, and sometimes a *tutor of children*, yet here it seems to signify the *overseer of Herod's domestic affairs*: the *steward of his* *household*. *Steward of the household* was an office in the king's palace by s. 24, of Hen. VIII. The person is now entitled *lord* *steward of the king's household*, and the office is, I believe, more honourable and of more importance than when it was first created. *Junius* derives the word from the Islandic stivardur, which is compounded of *stia, work*, and *vardur*, a *keeper*, or *overseer*: hence our words, *warder, warden, ward, guard,* *guardian*, &c. The Greek word in Hebrew letters is frequent in the rabbinical writings, אפיטדופום, and signifies among them the deputy ruler of a province. [Luke 16:1](../../../kjv/luke/16/1). In the Islandic version, it is *forsionarmanns*.
***Unto him*** — Instead of αυτω, *to him*, meaning *Christ*, many of the best MSS. and versions have αυτοις, to them, meaning both our Lord and the *twelve apostles*, see [Luke 8:1](../../../kjv/luke/8/1). This is unquestionably the true meaning. Christ receives these assistances and ministrations, says pious *Quesnel*,-
1. To honour poverty by subjecting himself to it.
2. To humble himself in receiving from his creatures.
3. That he may teach the ministers of the Gospel to depend on the providence of their heavenly Father.
4. To make way for the gratitude of those he had healed. And,
5. That he might not be burthensome to the *poor* to whom he went to preach.

Verse [Luke 8:5](../../../kjv/luke/8/5). ***A sower went out to sow*** — See all this parable largely explained on [Matthew 13:1-23](../../../kjv/matthew/13/1-23).

Verse [Luke 8:12](../../../kjv/luke/8/12). ***Those by the way side*** — Bishop PEARCE thinks that Luke by ον here means σποροι, the *seeds*, though he acknowledges that he has never found such a word as σποροι in the plural number signifying *seeds*.

Verse [Luke 8:15](../../../kjv/luke/8/15). ***With patience.*** — Rather, *with perseverance*. The Greek word υπομονη, which our translators render *patience*, properly signifies here, and in [Romans 2:7](../../../kjv/romans/2/7), *perseverance*. The *good ground*, because it is *good*, strong and vigorous, *continues* to bear: *bad* or *poor* ground cannot produce a good crop, and besides it is very soon exhausted. The persons called the *good ground* in the text are filled with the power and influence of God, and therefore *continue* to bring forth fruit; i.e. they persevere in righteousness. From this we may learn that the *perseverance of the saints*, as it is termed, necessarily implies that they continue to bring forth fruit to the glory of God. Those who are not fruitful are not in a state of perseverance.

Verse [Luke 8:16](../../../kjv/luke/8/16). ***Lighted a candle*** — This is a repetition of a part of our Lord's sermon on the mount. See the notes on [Matthew 5:15](../../../kjv/matthew/5/15); [Matthew 10:26](../../../kjv/matthew/10/26); and on [Mark 4:21](../../../kjv/mark/4/21), [Mark 4:22](../../../kjv/mark/4/22).

Verse [Luke 8:17](../../../kjv/luke/8/17). ***For nothing is secret***, c.] Whatever I teach you in private, ye shall teach publicly and ye shall illustrate and explain every parable now delivered to the people.

Verse [Luke 8:18](../../../kjv/luke/8/18). ***Even that which he seemeth to have.*** — Or rather, *even* *what he hath*. ο δοκει εχειν, rendered by our common version, *what* *he seemeth to have*, seems to me to contradict itself. Let us examine this subject a little.
1. To *seem* to have a thing, is only to have it in *appearance*, and not in *reality*; but what is possessed in *appearance* only can only be taken away in *appearance*; therefore on the one side there is no *gain*, and on the other side no *loss*. On this ground, the text speaks just nothing.
2. It is evident that ο δοκει εχειν, *what he seemeth to have*, here, is equivalent to οεχει, *what he hath*, in the parallel places, [Mark 4:25](../../../kjv/mark/4/25); [Matthew 13:12](../../../kjv/matthew/13/12); [Matthew 25:29](../../../kjv/matthew/25/29); and in [Luke 19:26](../../../kjv/luke/19/26).
3. It is evident, also, that these persons had *something* which might be *taken away* from them. For 1. The *word of God*, the Divine *seed*, was planted in their hearts. 2. It had already produced some good effects; but they permitted the devil, the cares of the world, the desire of riches, and the love of pleasure, to destroy its produce.
4. The word δοκειν is often an *expletive*: so *Xenophon* in *Hellen*, vi. ὁτι εδοκει πατικος φιλος αυτοις, *Because he seemed* *to be* (i.e. WAS) *their father's friend*. So in his OEeon. *Among the* *cities that seemed to be* (δοκουσαις, actually were) *at war*. So *Athenaeus*, lib. vi. chap. 4. *They who seemed to be* (δοκουντες, who really were) *the most opulent, drank out of brazen cups*.
5. It often *strengthens* the sense, and is thus used by the very best Greek writers. ULPIAN, in one of his notes on Demosthenes' *Orat. Olinth*. 1, quoted by Bishop PEARCE, says expressly, το δοκειν ου παντως επι αμφιβολου ταττουσιν οἱ παλαιοι, αλλα πολλακις και επι του αληθευειν. The *word* δοκειν is used by the *ancients* *to express, not always what is doubtful, but oftentimes what is* *true and certain*. And this is manifestly its meaning in [Matthew 3:9](../../../kjv/matthew/3/9); [Luke 22:24](../../../kjv/luke/22/24); [John 5:39](../../../kjv/john/5/39); [1 Corinthians 7:40](../../../kjv/1-corinthians/7/40); [1 Corinthians 10:12](../../../kjv/1-corinthians/10/12); [1 Corinthians 11:16](../../../kjv/1-corinthians/11/16); [Galatians 2:9](../../../kjv/galatians/2/9); [Philippians 3:4](../../../kjv/philippians/3/4); and in the text. See these meanings of the word established beyond the possibility of successful contradiction, in Bishop PEARCE'S notes on [Mark 10:42](../../../kjv/mark/10/42), and in KYPKE *in loc*. See also the notes on [Matthew 13:12](../../../kjv/matthew/13/12).

Verse [Luke 8:19](../../../kjv/luke/8/19). ***His mother and brethren*** — See the notes on [Matthew 12:46](../../../kjv/matthew/12/46), &c., and on [Mark 3:31](../../../kjv/mark/3/31), &c.

Verse [Luke 8:22](../../../kjv/luke/8/22). ***Let us go over***, &c.] [Matthew 8:24](../../../kjv/matthew/8/24); [Matthew 8:24](../../../kjv/matthew/8/24), &c., and see on [Mark 4:36-41](../../../kjv/mark/4/36-41).

Verse [Luke 8:23](../../../kjv/luke/8/23). ***There came down a storm of wind - and they - were in**********jeopardy.*** — This is a parallel passage to that in [John 1:4](../../../kjv/john/1/4). *There was a mighty tempest in the sea, so that the ship was like* *to be broken*: the latter clause of which is thus translated by the *Septuagint*: και το πλοιον εκινδυνευε του συντριβηναι, *And the ship* *was in the utmost danger of being dashed to pieces*. This is exactly the state of the disciples here; and it is remarkable that the very same word, εκινδυνευον, which we translate, *were in* *jeopardy*, is used by the evangelist, which is found in the Greek version above quoted. The word *jeopardy*, an inexpressive *French* term, and utterly unfit for the place which it now occupies, is properly the exclamation of a disappointed *gamester, Jeu perdu*! *The game is lost*! or, *j'ai perdu! I have lost*! i.e. *the game*.

Verse 25. ***Where is your faith?*** — Ye have a power to believe, and yet do not exercise it! Depend on God. Ye have *little faith*, ([Matthew 8:26](../../../kjv/matthew/8/26)), because you do not use the grace which I have already given you. Many are looking for more faith without using that which they have. It is as possible to hide this talent as any other.

Verse 26. ***The country of the Gedarenes*** — Or, according to several MSS., *Gerasenes* or *Gergasenes*. [Matthew 8:28](../../../kjv/matthew/8/28); [Matthew 8:28](../../../kjv/matthew/8/28), and [Mark 5:1](../../../kjv/mark/5/1); [Mark 5:1](../../../kjv/mark/5/1).

Verse 27. ***A certain man*** — See the case of this demoniac considered at large, on the parallel places, [Matthew 8:28-34](../../../kjv/matthew/8/28-34); [Mark 5:1-20](../../../kjv/mark/5/1-20). In *India deranged* persons walk at liberty through the streets and country in all manner of dresses; sometimes entirely *naked*; and often perish while strolling from place to place. It is the same in *Ireland*, as there are no public asylums either there or in *India* for insane people.

Verse 28. ***Jesus*****, thou*****Son of God most high*** — The words *Jesus* and *God* are both omitted here by several MSS. I think it is very likely that the demons mentioned *neither*. They were constrained in a summary way to acknowledge his power; but it is probable they did not pronounce *names* which were of such dreadful import to themselves. The words which they spoke on the occasion seem to have been these, *What is it to thee and me, O Son of the most* *high*? [Matthew 8:29](../../../kjv/matthew/8/29).

Verse 31. ***And they besought him that he would not command them**********to go out into the deep.*** — In the Chaldaic philosophy, mention is made of certain *material demons*, who are permitted to wander about on the earth, and are horribly afraid of being sent into abysses and subterranean places. *Psellus* says, *De Daemonibus*: "These *material* demons fearing to be sent into abysses, and standing in awe of the angels who send them thither, if even a man threaten to send them thither and pronounce the names of those angels whose office that is, it is inexpressible how much they will be affrighted and troubled. So great will their astonishment be, that they cannot discern the person that threatens them. And though it be some old woman or little old man that menaces them, yet so great is their fear that they depart as if the person who menaces had a power to kill them." See *Stanley's* Chaldaic Philosophy.

Verse 33. ***Then went the devils out of the man, and entered into**********the swine*** — Some critics and commentators would have us to understand all this of the *man himself*, who, they say, was a *most* *outrageous maniac*; and that, being permitted by our Lord, he ran after the swine, and drove them all down a precipice into the sea! This is solemn trifling indeed; or, at least, trifling with solemn things. It is impossible to read over the account, as given here by Luke, and admit this mode of explanation. *The devils went out* *of the man, and entered into the swine*; i.e. the madman ran after the swine! On this plan of interpretation there is nothing certain in the word of God; and every man may give it what meaning he pleases. Such comments are intolerable.

Verse 34. ***They fled, and went and told it*** — απελθοντες, *They* *went*, is omitted by almost every MS. of repute, and by the best of the ancient versions. *Griesbach* leaves it out, and with propriety too, as it is not likely that so correct a writer as Luke would say, *They fled, and WENT and told it*.

Verse 40. **Gladly*****received him*** — This is the proper import of the word απεδεξατο; therefore our translators needed not to have put *gladly* in italics, as though it were not expressed in the text. *Raphelius* gives several proofs of this *in loc*.

Verse 41. ***A man named Jairus*** — See these two miracles-the raising of Jairus's daughter, and the cure of the afflicted woman - considered and explained at large, on [Matthew 9:18-26](../../../kjv/matthew/9/18-26), and [Mark 5:22-43](../../../kjv/mark/5/22-43).

Verse 42. ***The people thronged him.*** — συνεπνιγον αυτον - almost *suffocated him*-so great was the throng about him.

Verse 43. ***Spent all her living upon physicians*** — [Mark 5:26](../../../kjv/mark/5/26); [Mark 5:26](../../../kjv/mark/5/26).

Verse 46. ***I perceive that virtue*** — δυναμιν, Divine or *miraculous* *power*. This Divine emanation did not proceed always from Christ, as necessarily as *odours* do from *plants*, for then all who touched him must have been equally partakers of it. Of the many that touched him, this woman and *none else* received this Divine virtue; and why? Because she came in *faith*. Faith alone attracts and receives the energetic influence of God at all times. There would be more miracles, at least of *spiritual* healing, were there more *faith* among those who are called *believers*.

Verse [Luke 8:54](../../../kjv/luke/8/54). ***He put them all out*** — That is, the *pipers* and those who made a *noise*, weeping and lamenting. See [Matthew 9:23](../../../kjv/matthew/9/23); [Mark 5:38](../../../kjv/mark/5/38). Pompous funeral ceremonies are ridiculous in themselves, and entirely opposed to the spirit and simplicity of the religion of Christ. Every where they meet with his disapprobation.

Verse [Luke 8:55](../../../kjv/luke/8/55). ***And he commanded to give her meat.*** — Though she was raised to life by a miracle, she was not to be preserved by a miracle. Nature is God's great instrument, and he delights to work by it; nor will he do any thing by his sovereign power, in the way of miracle, that can be effected by his ordinary providence. Again, God will have us be workers together with him: he provides food for us, but he does not eat for us; we eat for ourselves, and are thus nourished on the bounty that God has provided. Without the *food*, man cannot be nourished; and unless he *eat* the food, it can be of no use to him. So, God provides salvation for a lost world, and bestows it on every penitent believing soul; but he neither repents nor believes for any man. A man repents and believes for himself, under the succours of God's grace.

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