Testimonia — Early Christian Bible Commentary

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Luke 8

1Soon afterwards, he went about through cities and villages, preaching and bringing the good news of God’s Kingdom. With him were the twelve,

2and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out;

3and Joanna, the wife of Chuzas, Herod’s steward; Susanna; and many others who served them from their possessions.

4When a great multitude came together and people from every city were coming to him, he spoke by a parable:

5“The farmer went out to sow his seed. As he sowed, some fell along the road, and it was trampled under foot, and the birds of the sky devoured it.

6Some seed fell on the rock, and as soon as it grew, it withered away, because it had no moisture.

7Some fell amid the thorns, and the thorns grew with it and choked it.

8Some fell into the good ground and grew and produced one hundred times as much fruit.” As he said these things, he called out, “He who has ears to hear, let him hear!”

9Then his disciples asked him, “What does this parable mean?”

10He said, “To you it is given to know the mysteries of God’s Kingdom, but to the rest it is given in parables, that ‘seeing they may not see, and hearing they may not understand.’

11“Now the parable is this: The seed is the word of God.

12Those along the road are those who hear; then the devil comes and takes away the word from their heart, that they may not believe and be saved.

13Those on the rock are they who, when they hear, receive the word with joy; but these have no root. They believe for a while, then fall away in time of temptation.

14What fell among the thorns, these are those who have heard, and as they go on their way they are choked with cares, riches, and pleasures of life; and they bring no fruit to maturity.

15Those in the good ground, these are those who with an honest and good heart, having heard the word, hold it tightly, and produce fruit with perseverance.

16“No one, when he has lit a lamp, covers it with a container or puts it under a bed; but puts it on a stand, that those who enter in may see the light.

17For nothing is hidden that will not be revealed, nor anything secret that will not be known and come to light.

18Be careful therefore how you hear. For whoever has, to him will be given; and whoever doesn’t have, from him will be taken away even that which he thinks he has.”

19His mother and brothers came to him, and they could not come near him for the crowd.

20Some people told him, “Your mother and your brothers stand outside, desiring to see you.”

21But he answered them, “My mother and my brothers are these who hear the word of God and do it.”

22Now on one of those days, he entered into a boat, himself and his disciples, and he said to them, “Let’s go over to the other side of the lake.” So they launched out.

23But as they sailed, he fell asleep. A wind storm came down on the lake, and they were taking on dangerous amounts of water.

24They came to him and awoke him, saying, “Master, Master, we are dying!” He awoke and rebuked the wind and the raging of the water; then they ceased, and it was calm.

25He said to them, “Where is your faith?” Being afraid, they marveled, saying to one another, “Who is this then, that he commands even the winds and the water, and they obey him?”

26Then they arrived at the country of the Gadarenes, which is opposite Galilee.

27When Jesus stepped ashore, a certain man out of the city who had demons for a long time met him. He wore no clothes, and didn’t live in a house, but in the tombs.

28When he saw Jesus, he cried out and fell down before him, and with a loud voice said, “What do I have to do with you, Jesus, you Son of the Most High God? I beg you, don’t torment me!”

29For Jesus was commanding the unclean spirit to come out of the man. For the unclean spirit had often seized the man. He was kept under guard and bound with chains and fetters. Breaking the bonds apart, he was driven by the demon into the desert.

30Jesus asked him, “What is your name?” He said, “Legion,” for many demons had entered into him.

31They begged him that he would not command them to go into the abyss.

32Now there was there a herd of many pigs feeding on the mountain, and they begged him that he would allow them to enter into those. Then he allowed them.

33The demons came out of the man and entered into the pigs, and the herd rushed down the steep bank into the lake and were drowned.

34When those who fed them saw what had happened, they fled and told it in the city and in the country.

35People went out to see what had happened. They came to Jesus and found the man from whom the demons had gone out, sitting at Jesus’ feet, clothed and in his right mind; and they were afraid.

36Those who saw it told them how he who had been possessed by demons was healed.

37All the people of the surrounding country of the Gadarenes asked him to depart from them, for they were very much afraid. Then he entered into the boat and returned.

38But the man from whom the demons had gone out begged him that he might go with him, but Jesus sent him away, saying,

39“Return to your house, and declare what great things God has done for you.” He went his way, proclaiming throughout the whole city what great things Jesus had done for him.

40When Jesus returned, the multitude welcomed him, for they were all waiting for him.

41Behold, a man named Jairus came. He was a ruler of the synagogue. He fell down at Jesus’ feet and begged him to come into his house,

42for he had an only born daughter, about twelve years of age, and she was dying. But as he went, the multitudes pressed against him.

43A woman who had a flow of blood for twelve years, who had spent all her living on physicians and could not be healed by any,

44came behind him and touched the fringe of his cloak. Immediately the flow of her blood stopped.

45Jesus said, “Who touched me?” When all denied it, Peter and those with him said, “Master, the multitudes press and jostle you, and you say, ‘Who touched me?’”

46But Jesus said, “Someone did touch me, for I perceived that power has gone out of me.”

47When the woman saw that she was not hidden, she came trembling; and falling down before him declared to him in the presence of all the people the reason why she had touched him, and how she was healed immediately.

48He said to her, “Daughter, cheer up. Your faith has made you well. Go in peace.”

49While he still spoke, one from the ruler of the synagogue’s house came, saying to him, “Your daughter is dead. Don’t trouble the Teacher.”

50But Jesus hearing it, answered him, “Don’t be afraid. Only believe, and she will be healed.”

51When he came to the house, he didn’t allow anyone to enter in, except Peter, John, James, the father of the child, and her mother.

52All were weeping and mourning her, but he said, “Don’t weep. She isn’t dead, but sleeping.”

53They were ridiculing him, knowing that she was dead.

54But he put them all outside, and taking her by the hand, he called, saying, “Child, arise!”

55Her spirit returned, and she rose up immediately. He commanded that something be given to her to eat.

56Her parents were amazed, but he commanded them to tell no one what had been done.

Early Christian texts and source notes

c. 182–188 (historical edition's dating) | Irenaeus of Lyons

2. Then, again, as to those things outside of their Pleroma, the following are some specimens of what they attempt to accommodate out of the Scriptures to their opinions. They affirm that the Lord came in the last times of the world to endure suffering, for this end, that He might indicate the passion which occurred to the last of the Æons, and might by His own end announce the cessation of that disturbance which had arisen among the Æons. They maintain, further, that that girl of twelve years old, the daughter of the ruler of the synagogue, to whom the Lord approached and raised her from the dead, was a type of Achamoth, to whom their Christ, by extending himself, imparted shape, and whom he led anew to the perception of that light which had forsaken her. And that the Saviour appeared to her when she lay outside of the Pleroma as a kind of abortion, they affirm Paul to have declared in his Epistle to the Corinthians [in these words], "And last of all, He appeared to me also, as to one born out of due time." Again, the coming of the Saviour with His attendants to Achamoth is declared in like manner by him in the same epistle, when he says, "A woman ought to have a veil upon her head, because of the angels." Now, that Achamoth, when the Saviour came to her, drew a veil over herself through modesty, Moses rendered manifest when he put a veil upon his face. Then, also, they say that the passions which she endured were indicated by the Lord upon the cross. Thus, when He said, "My God, my God, why hast Thou forsaken me?" He simply showed that Sophia was deserted by the light, and was restrained by Horos from making any advance forward. Her anguish, again, was indicated when He said, "My soul is exceeding sorrowful, even unto death;" her fear by the words, "Father, if it be possible, let this cup pass from me;" and her perplexity, too, when He said, "And what I shall say, I know not."

Source passage · edition’s verse reference · Against Heresies, Book 1, Preface or unspecified section · Original source

1867 (English edition) | Historical editor/translator (individual note author unspecified)

Luke viii. 16, xi. 33.

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE MISCELLANIES. / BOOK I. / CHAPTER I. PREFACE—THE AUTHOR’S OBJECT—THE UTILITY OF WRITTEN COMPOSITIONS. · Original source

1868 (English edition) | Historical editor/translator (individual note author unspecified)

Luke viii. 41.

Editorial footnote · Against Heresies, Book 1, Preface or unspecified section · Original source

1868 (English edition) | Historical editor/translator (individual note author unspecified)

Luke viii. 51.

Editorial footnote · Against Heresies, Book 2, Preface or unspecified section · Original source

1869 (English edition) | Historical editor/translator (individual note author unspecified)

Cf. Matt. iv. 12 and Luke viii. 10.

Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK III. / FROM THE GREEK. · Original source

1869 (English edition) | Historical editor/translator (individual note author unspecified)

Matt. xii. 11; Mark iv. 11; Luke viii. 10.

Editorial footnote · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / BOOK V. / CHAPTER XII. GOD CANNOT BE EMBRACED IN WORDS OR BY THE MIND. · Original source

1870 (English edition) | Historical editor/translator (individual note author unspecified)

Comp. Luke viii. 5.

Editorial footnote · First Epistle to the Corinthians, The Writings of the Apostolic Fathers / THE FIRST EPISTLE OF CLEMENT. / THE FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS. / Chap. xxiv.—God continually shows us in nature that there will be a resurrection. · Original source

1872 (English edition) | Historical editor/translator (individual note author unspecified)

Matt. viii. 29; Mark i. 24; Luke viii. 28.

Editorial footnote · Answer to the Letters of Petilianus, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK THIRD. / Chapter xxxiv · Original source

1872 (English edition) | Historical editor/translator (individual note author unspecified)

Matt. xiii. 23; Luke viii. 15.

Editorial footnote · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK FOURTH. / Chapter x · Original source

Date uncertain | Augustine of Hippo

Chap. x.—14. But some one may say that the tares within may more easily be converted into wheat. I grant that it is so; but what has this to do with the question of repeating baptism? You surely do not maintain that if a man converted from heresy, through the occasion and opportunity given by his conversion, should bear fruit before another who, being within the Church, is more slow to be washed from his iniquity, and so corrected and changed, the former therefore needs not to be baptized again, but the churchman to be baptized again, who was outstripped by him who came from the heretics, because of the greater slowness of his amendment. It has nothing, therefore, to do with the question now at issue who is later or slower in being converted from his especial waywardness to the straight path of faith, or hope, or charity. For although the bad within the fold are more easily made good, yet it will sometimes happen that certain of the number of those outside will outstrip in their conversion certain of those within; and while these remain in barrenness, the former, being restored to unity and communion, will bear fruit with patience, thirty-fold, or sixty-fold, or a hundred-fold. Or if those only are to be called tares who remain in perverse error to the end, there are many ears of corn outside, and many tares within.

Source passage · edition’s verse reference · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK FOURTH. / Chapter x · Original source

Date uncertain | Clement of Alexandria

And if one say that it is written, “There is nothing secret which shall not be revealed, nor hidden which shall not be disclosed,” let him also hear from us, that to him who hears secretly, even what is secret shall be manifested. This is what was predicted by this oracle. And to him who is able secretly to observe what is delivered to him, that which is veiled shall be disclosed as truth; and what is hidden to the many, shall appear manifest to the few. For why do not all know the truth? why is not righteousness loved, if righteousness belongs to all? But the mysteries are delivered mystically, that what is spoken may be in the mouth of the speaker; rather not in his voice, but in his understanding. “God gave to the church, some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.”

Source passage · edition’s verse reference · The Stromata (Miscellanies), THE WRITINGS OF CLEMENT OF ALEXANDRIA. / THE MISCELLANIES. / BOOK I. / CHAPTER I. PREFACE—THE AUTHOR’S OBJECT—THE UTILITY OF WRITTEN COMPOSITIONS. · Original source

Date uncertain | Origen

7. But since certain declarations of the Old Testament and of the New lead to the opposite conclusion—namely, that it does not depend on ourselves to keep the commandments and to be saved, or to transgress them and to be lost—let us adduce them one by one, and see the explanations of them, in order that from those which we adduce, any one selecting in a similar way all the passages that seem to nullify free-will, may consider what is said about them by way of explanation. And now, the statements regarding Pharaoh have troubled many, respecting whom God declared several times, “I will harden Pharaoh’s heart.” For if he is hardened by God, and commits sin in consequence of being hardened, he is not the cause of sin to himself; and if so, then neither does Pharaoh possess free-will. And some one will say that, in a similar way, they who perish have not free-will, and will not perish of themselves. The declaration also in Ezekiel, “I will take away their stony hearts, and will put in them hearts of flesh, that they may walk in my precepts, and keep my commandments,” might lead one to think that it was God who gave the power to walk in His commandments, and to keep His precepts, by His withdrawing the hindrance—the stony heart, and implanting a better—a heart of flesh. And let us look also at the passage in the Gospel—the answer which the Saviour returns to those who inquired why He spake to the multitude in parables. His words are: “That seeing they might not see; and hearing they may hear, and not understand; lest they should be converted, and their sins be forgiven them.” The passage also in Paul: “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy.” The declarations, too, in other places, that “both to will and to do are of God;” “that God hath mercy upon whom He will have mercy, and whom He will He hardeneth. Thou wilt say then, Why doth He yet find fault? For who hath resisted His will?” ”The persuasion is of Him that calleth, and not of us.” “Nay, O man, who art thou that repliest against God? Shall the thing formed say to him that hath formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?” Now these passages are sufficient of themselves to trouble the multitude, as if man were not possessed of free-will, but as if it were God who saves and destroys whom He will.

Source passage · edition’s verse reference · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK III. / FROM THE GREEK. · Original source