Lectionary21st Wednesday after Pentecost
Luke 8:22–25 (TCENT)
22 One day Jesus got into a boat with his disciples and said to them, “Let us cross over to the other side of the lake.” So they set out, 23 and as they were sailing along, he fell asleep. Then a windstorm came down on the lake, and they were in danger as the boat was being swamped by the waves. 24 So they came to Jesus and woke him up, saying, “Master, Master, we are perishing!” Then he arose and rebuked the wind and the raging water. They ceased, and all was calm. 25 Then he said to his disciples, “Where is your faith?” But they were afraid and amazed, saying to one another, “Who then is this, that he commands even the winds and the water, and they obey him?”
a 8:24 rose ¦ woke up CT
22: Jesus and his disciples are crossing “over to the other side of the lake” to “the region of the Gadarenes, which is opposite Galilee” (v. 26). This was part of ancient Gilead (see note on v. 26).
23: As they are entering the territory of another god (Jesus’ authority over/in Gentile Gilead is a motif which abounds throughout this set of accounts), “[a] wind storm came down on the lake, and they were taking on dangerous amounts of water.” This could be viewed as an attack from the regional deity (and Jesus will soon also encounter unclean spirits, who also recognize his authority).
24–25: Jesus demonstrates his authority and reign as his kingdom breaks into the Gentile region of Gilead (see also Psalm 106 (107):28–30).
Lectionary23rd Sunday after Pentecost
Luke 8:26–39 (TCENT)
26 Then athey sailed to the region of the bGadarenes, which is across the lake from Galilee. 27 When Jesus stepped ashore, he was met by a man from the city who chad been possessed by demons for a long time. This man did not wear clothes or live in a house but among the tombs. 28 When he saw Jesus, he cried out, fell down before him, and said with a loud voice, “What do yoʋ have to do with me, Jesus, Son of the Most High God? I beg yoʋ, do not torment me.” 29 For Jesus had commanded the unclean spirit to come out of the man. Many times it had seized him, and he would be bound with chains and shackles and kept under guard, but he would break the chains and be driven by the demon into desolate places. 30 Jesus then asked him, “What is yoʋr name?” He said, “Legion,” for many demons had entered him. 31 And dhe begged Jesus not to command them to go away into the abyss.
32 Now there was a herd of many pigs feeding there on the mountain. The demons begged Jesus to permit them to enter the pigs. So he gave them permission. 33 Then the demons came out of the man and went into the pigs, and the herd rushed down the steep bank into the lake and were drowned.
34 When those who had been feeding the pigs saw what happened, they ran eoff and reported it in the city and in the countryside. 35 So the people came out to see what had happened. When they came to Jesus, they found the man from whom the demons had gone out sitting at Jesus’ feet, clothed and in his right mind, and they were afraid. 36 Those who had seen it told them how the demon-possessed man had been delivered. 37 Then the entire multitude from the surrounding region of the fGadarenes asked Jesus to depart from them, for they were seized with great fear. So he got into gthe boat and left. 38 Now the man from whom the demons had gone out begged to go with him. But Jesus sent him away, saying, 39 “Return to yoʋr house, and declare all that God has done for yoʋ.” So the man went away, proclaiming throughout the entire city all that Jesus had done for him.
a 8:26 they ¦ he ANT
b 8:26 Gadarenes ¦ Gerasenes CTc 8:27 had been possessed by demons for a long time. This man did not wear clothes or live 97.9% ¦ was possessed by demons. For a long time this man had not worn clothes or lived CT 0.8%
d 8:31 he ¦ they CT SCR
e 8:34 off ¦ off, went away, TR
f 8:37 Gadarenes ¦ Gerasenes CT
g 8:37 the ¦ a CT
26–27: Jesus and his disciples “arrived at the region of the Gadarenes, which is opposite Galilee.” This is also known as “Gerasenes” or “Gergesenes,” and refers to the city of Gerasa (which is modern Jerash, Jordan), where he encountered “a certain man out of the city who had demons for a long time.” This was part of ancient Gilead.
28: The demons recognize Jesus by name and refer to him as “Son of the Most High God,” echoing the language of Deuteronomy 32:8, etc.
32–33: Jesus demonstrated his authority over these demons as the “Son of the Most High God,” despite this being Gentile territory (that would have been apportioned to another god; cf. Deut. 32:8).
The next pericope and possible allusion to Jair (Judges 10:3–5) by using the name Jairus (v. 41) may further emphasize Jesus’ authority (and reign) over these unclean spirits, other sons of God, and that region.
Lectionary24th Sunday after Pentecost
Luke 8:40–56 (TCENT)
40 Now when Jesus returned, the crowd welcomed him, for they had all been waiting for him. 41 And behold, there came a man named Jairus, who was a ruler of the synagogue. He fell down at Jesus’ feet and begged him to come to his house, 42 because he had an only daughter, about twelve years old, and she was dying.
As Jesus went on his way, the crowds were pressing in on him. 43 Now there was a woman who had suffered from a flow of blood for twelve ayears, and even though she had spent her entire livelihood on physicians, she could not be healed by anyone. 44 She came up behind Jesus and touched the fringe of his garment, and the flow of her blood stopped at once. 45 Then Jesus said, “Who touched me?” When everyone denied it, Peter band those who were with him said, “Master, the crowds are surrounding yoʋ and pressing against cyoʋ, and yet yoʋ say, ‘Who touched me?’ " 46 But Jesus said, “Someone touched me, for I know that power has gone out from me.” 47 When the woman saw that she could not escape notice, she came trembling and fell down before him, and in the presence of all the people she dtold him the reason why she had touched him, and how she had been healed at once. 48 Then Jesus said to her, e“Take courage, daughter; yoʋr faith has healed yoʋ. Go in peace.”
49 While he was still speaking, someone came from the ruler of the synagogue’s house and said fto him, “Yoʋr daughter has died; do not trouble the gteacher.” 50 But when Jesus heard this, he said to him in response, “Do not be afraid; only believe, and she will be healed.” 51 When he came to the house, Jesus hallowed no one to go in, except Peter, iJohn, James, and the child’s father and mother. 52 Meanwhile, all the people were weeping and mourning for her, but Jesus said, “Do not jweep; she is not dead but sleeping.” 53 And they began laughing at him, knowing that she was dead. 54 But Jesus kput them all outside, took hold of the girl’s hand, and called out, “Child, arise!” 55 Her spirit returned, and she got up at once. Then he told them to give her something to eat. 56 Her parents were amazed, but he ordered them not to tell anyone what had happened.
a 8:43 years, and even though she had spent her entire livelihood on physicians, she ¦ years and WH
b 8:45 and those who were with him ¦ — NA SBL WH
c 8:45 yoʋ, and yet yoʋ say, ‘Who touched me?’ ¦ yoʋ. CT
d 8:47 told him ¦ declared CT
e 8:48 Take courage, daughter; ¦ Daughter, CT
f 8:49 to him ¦ — CT
g 8:49 teacher ¦ teacher any further CT
h 8:51 allowed no one to go in ¦ did not allow anyone to go in with him CT
i 8:51 John, James ¦ James, John TR
j 8:52 weep; 88.5% ¦ weep, for CT 11.3%
k 8:54 put them all outside, took hold of the girl’s hand, ¦ took hold of the girl’s hand CT
40: Jesus just “returned” from “the region of the Gadarenes, which is opposite Galilee” (v. 26), which was part of ancient Gilead. See note on v. 26.
41: The name Jairus is a possible allusion to Jair (Judges 10:3–5). Interestingly, Jair was a Gileadite (the land Jesus just returned from), and the next judge, Jephthah, has some interesting parallels/reversals to this account.
Michael Heiser noted similarities between Jephthah’s tragedy and Jesus’ raising of Jairus’ daughter in this pericope. Notable examples include:
Name similarity: Jair vs. Jairus.
Gilead connection: Jair (and Jepthah) was a Gileadite, Jesus just returned from Gilead.
Only daughter: Both Jephthah’s and Jairus’ only daughter is the one who dies.
Reversal of outcome: Whereas Jephthah’s daughter dies due to his own foolishness, Jesus raises Jairus’ daughter from the dead.
- Michael Heiser, I dare you not to bore me with the Bible (Bellingham, WA: Lexham Press, 2014), locs. 637–681 (Kindle edition).
43–48: The healing of the “woman who had a flow of blood for twelve years” is interjected in the middle of the account of Jesus healing Jairus’ daughter.
42–43: The woman in the crowd has been bleeding for the entire lifespan of Jairus’ daughter: 12 years. The number itself of course has additional symbolism, and everyone in these accounts has been waiting for Jesus (see also v. 40).
Both accounts (and the preceding encounter with the Gadarene demoniac) involve Jesus coming into contact with things that cause ritual impurity (menstruating woman, death).
43: She “had spent all her living on physicians and could not be healed by any.”
Her misery is thus threefold: she has no more possessions, she has lost her health, and her ritual impurity has separated her from God and from other people. In this condition she nevertheless dares to hope and to trust in Jesus. The stereotypical formula, “your faith has saved you,” has a sociological functional setting in the early Christian church: the woman with the discharge of blood is the symbol of people who would like to be accepted by the church. With this formula, and with the telling of such miracle stories, the early church, in contrast to the synagogue, emphasizes its conviction that God will not keep such people at a distance. Unlike God’s law regarding the sanctuary (Lev 15:31), Jesus as the representative of God does not subject such people with discharges of blood to the danger of death. On the contrary, a healing power streams forth from him that restores life (v. 46). The instant healing (παραχρῆμα, “immediately,” v. 44, is repeated in the conclusion in v. 47) shows divine agreement and the new definition of faith.
François Bovon and Helmut Koester, Luke 1: A Commentary on the Gospel of Luke 1:1–9:50, Hermeneia—A Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress Press, 2002), 338.
44: She “touched the fringe of his cloak.” “Fringe” here is κράσπεδον, which may refer to the “tassel (צִיצִת) which an Israelite was obligated to wear on the four corners of his outer garment” (BDAG 2000, 564; see also Numbers 15:37–39).
48: Jesus refers to the woman as “daughter” despite likely being younger than her, further emphasizing the daughter motif in this pericope.