16“No one who lights a lamp conceals it with a vessel or sets it under a bed; rather, he places it on a lampstand so that those who enter may see the light. 17For there is nothing hidden that will not become visible, and nothing secret that will not be known and come to light. 18Take care, then, how you hear. To anyone who has, more will be given, and from the one who has not, even what he seems to have will be taken away.”
OT: Ps 119:105; Isa 6:9–10; 55:10–11
NT: Luke 11:33; 12:2; 19:26; John 12:39–40; Acts 28:26–27; 1 Pet 1:23. // Matt 13:1–23; Mark 4:1–25
Catechism: parables reveal the kingdom, 546, 1151; prayer that bears fruit, 368, 2668, 2707, 2731
Lectionary: Luke 8:4–10, 11–15: Confirmation
The parables and miracles in the rest of Luke 8 closely parallel those found in Mark 4–5.
[8:4–5, 11–12]
A large crowd gathers again to hear Jesus (5:15; 6:17), who now teaches in parables. The parable of the sower (8:5–8) serves as a model, since Jesus gives its explanation (vv. 11–15) and his reason for teaching in parables (v. 10). It is also one of several parables using agricultural imagery. The parable portrays a farmer who generously casts his seed, aware that some will fall in less productive areas but nevertheless trying to use all the land available. The seed sown represents the word of God, which is preached now by Jesus (8:1), and later by his followers.3 The proper response to the word is to hear or listen (see 5:1). Indeed, there is great emphasis in the first part of this chapter on hearing God’s word (8:8, 10–15, 18, 21). Not all hearing is the same, however, so the parable details four kinds of response. These refer to four kinds of people, but can also be applied to the varying responses of the same person at different times. First, those on the path represent those who heard only superficially. The devil carries off the word so that it does not enter their hearts, like the birds that eat the seed that remains on the surface without sinking into the soil. The limited response of such people does not lead them to believe and be saved (see 7:50), which are the goals of hearing the word. Those who exhibit such an unbelieving response include the Pharisees who do not listen to John (7:30) and the elders, chief priests, and scribes who do not believe either John or Jesus (20:5; 22:67).
BIBLICAL BACKGROUND
Parables in Luke
A parable (Greek parabolē) is a figure of speech comparing two things—literally, placing them alongside each other. Occasionally, the Greek term is translated with other words such as “proverb” (4:23) or “lesson” (21:29). Similarly in the †Septuagint, parabolē often translates the Hebrew mashal, which can mean “proverb” (1 Kings 5:12)a or refer to another figurative saying that teaches an object lesson (Num 24:21; Mic 2:4).
Some of Jesus’ parables are very brief comparisons—that is, similes or similitudes; for example, the kingdom of God “is like” a mustard seed or yeast (Luke 13:18–21). Others are short narratives, complete with a plot, several characters, and dialogue—for example, the great banquet (14:16–24) or the rich man and Lazarus (16:19–31). The parables are characteristic of Jesus’ teaching—for example, about the kingdom of God (13:18–21; 19:11–27; 21:29–31). Besides conveying Jesus’ teaching, parables can also explain his mission; for example, the parables of the lost sheep, lost coin, and prodigal son justify his outreach to sinners (15:1–32). Many parables are somewhat allegorical—for example, the sower (8:4–15) and the wicked tenants (20:9–19)—with each detail signifying some reality. Their interpretation thus involves another level of meaning, though one should not press the details too far.b
The vivid imagery of the parables is drawn from daily life: household tasks (8:16; 11:33; 13:20–21; 15:8–10), banquets (14:7–11, 16–24), and shepherding (15:4–7). Not surprisingly for an agrarian society with crops such as wheat, barley, grapes, figs, and olives (see Deut 8:8),c several parables use farming imagery: the sower (Luke 8:4–15), the rich fool who needs bigger barns (12:16–21), the barren fig tree (13:6–9), the mustard seed (13:18–19), the dishonest steward who reduces debts on olive oil and wheat (16:1–8), the wicked tenant farmers (20:9–19), and the budding fig tree (21:29–31).
a. 1 Kings 4:32 RSV.
b. Craig L. Blomberg, Interpreting the Parables, 2nd ed. (Downers Grove, IL: IVP Academic, 2012), 19–25, 33–81.
c. On the fruitfulness of the land near Capernaum, see Josephus, Jewish War 3.516–19.
LIVING TRADITION
The Thorns of Riches
St. John of the Cross offers sober advice regarding worldly riches:
The vanity of rejoicing over riches, titles, status, positions, and other similar goods after which people usually strive is clear. . . . Though it is true that temporal goods of themselves are not necessarily the cause of sin, yet, because of the weakness of its tendencies, the human heart usually becomes attached to them and fails God, which is sin. . . . This is why the Lord in the Gospel calls them thorns; the one who willfully handles them will be wounded with some sin [Matt 13:22; Luke 8:14]. In St. Luke’s Gospel the exclamation—which ought to be greatly feared—asserts: “How difficult will it be for those who have riches to enter the kingdom of heaven” (those who have joy in them), and demonstrates clearly a person’s obligation not to rejoice in riches, since one is thereby exposed to so much danger [Luke 18:24; see Matt 19:23].a
a. John of the Cross, The Ascent of Mount Carmel 3.18.1, in The Collected Works of St. John of the Cross, trans. Kieran Kavanaugh and Otilio Rodriguez, rev. ed. (Washington, DC: ICS Publications, 1991), 295.
[8:6, 13]
Second, those on rocky ground represent those who believe, unlike the first group, but fall away when they experience trial (peirasmos). Jesus himself withstood every “temptation” (peirasmos) of the devil (4:13). He later remarks that the apostles have stood by him in his “trials” (22:28) but also prays that they may not “undergo the test” (peirasmos, 22:40, 46). Similarly, all believers ask in the Lord’s Prayer not to be led into “temptation” (11:4 RSV), so as not to risk falling away. However, those who have no root eventually fall away. Like the house built without a foundation (6:49), their belief does not go deep: when a trial comes (“the river burst against it”), the house collapses.
[8:7, 14]
Third, those among thorns represent those whose faith is choked by various worldly cares, so that it does not produce mature fruit (see 6:44). Three examples are given, which are echoed later in the Gospel. Jesus tells his disciples not to let anxieties weigh down their hearts (21:34). He also teaches about the danger of riches and the need for detachment (12:15–21; 14:33; 16:13, 19–31; 18:18–25). He similarly warns against the pursuit of hedonistic pleasures (12:19; 16:19).
[8:8, 15]
Finally, what falls on good or rich soil represents those who have heard the word and responded properly. Unlike the first group, they believe and are saved, as they embrace it with a generous and good heart. In contrast to the second group, who fall away amid trial, these are the ones marked by perseverance (see Luke 21:19). Whereas those in the third group fail to produce mature fruit, these are the ones who bear fruit and are blessed with a hundredfold yield.4 This abundant yield is seen in Acts, as the seed of the word of God grows through the increase in the number of believers (Acts 6:7; 12:24; 13:49; 19:20).
The parable concludes with an exhortation: Whoever has ears to hear ought to hear (see Luke 14:35). When heard, the word achieves the end for which it was sent (see Isa 55:11).
[8:9–10]
Besides explaining the meaning of this parable, Jesus gives a reason why he often teaches through parables. In the previous chapter, Jesus’ miracles were described in comparison with the prophets Elijah and Elisha. Similarly, Jesus presents his teaching in light of Israel’s prophetic tradition, alluding to the prophet Isaiah: they may look but not see, and hear but not understand (see Isa 6:9). In other words, Jesus is aware that like the prophets before him who met with rejection, he is “a sign that will be contradicted” (Luke 2:34), one who brings “div
ision” (12:51). The meaning of Jesus’ parables will hence be perceived by those whose hearts are “generous and good” (8:15), but not by those with a “sluggish” heart (Isa 6:10).5 While disciples are granted this knowledge, the rest remain on the surface rather than attaining the mysteries of the kingdom of God hidden in the parables. The word “mysteries” refers to God’s unfolding plan of salvation: “There is a God in heaven who reveals mysteries” (Dan 2:28). Jesus is the one who is now revealing God’s plan of salvation.
[8:16–18]
The passage concludes with the brief parable of the lighted lamp placed on a lampstand (see Luke 11:33–34). Like the seed, the lamp is an image for God’s word: “Your word is a lamp for my feet, / a light for my path” (Ps 119:105). Thus, the person who, when hearing God’s word, embraces and understands it (Luke 8:10, 15) is filled with light and becomes a visible lamp so that others may see the light. Those who have been granted knowledge of the mysteries of the kingdom must make them known. Hence, this parable complements the previous one: a person receives the word in order to believe and be saved (v. 12), thus becoming a lamp that enlightens others so that they too may be saved. So much depends on how you hear the word of God.
Figure 9. Carved lampstand (temple menorah) from the Magdala synagogue. [Hanay, CC BY-SA 3.0 / Wikimedia Commons]
Reflection and Application (8:4–18)
Responding to God’s word. The two parables of the sower and the lamp encourage both preachers and hearers of God’s word to reflect on what they are doing. For preachers, the message of these parables is captured well by the threefold exhortation that a bishop addresses to newly ordained deacons in the Rite of Ordination: “Believe what you read, teach what you believe, and practice what you teach.”6 For those hearing God’s word preached—in homilies, conferences, retreats, and so on—one could similarly say: Believe what you hear, share what you believe, and practice what you share. Regarding the first step, Paul says, “Faith comes from what is heard” (Rom 10:17). For the second step, Peter in Acts declares, “It is impossible for us not to speak about what we have seen and heard” (Acts 4:20). For the third, James writes, “Be doers of the word and not hearers only” (James 1:22).
The New Family of Jesus (8:19–21)
19Then his mother and his brothers came to him but were unable to join him because of the crowd. 20He was told, “Your mother and your brothers are standing outside and they wish to see you.” 21He said to them in reply, “My mother and my brothers are those who hear the word of God and act on it.”
NT: Luke 11:27–28; 18:29–30. // Matt 12:46–50; Mark 3:31–35
Catechism: brothers of Jesus, 500; Jesus’ true family, 764, 2233
[8:19–20]
Jesus’ teaching on hearing the word continues, but the arrival of his mother and his brothers leads him to teach also about his true family.7 Because of the crowd, his relatives cannot reach him. In effect, Jesus is surrounded not by his natural family but by his new family of disciples, those like the Twelve and the women (8:1–3) who have heard his word and responded.
[8:21]
In Jesus’ reply, the phrase my mother and my brothers refers to the members of this new family, made up of those who hear the word of God and act on it. Earlier, Jesus said something similar about hearing and acting on his words (6:47). God’s word and Jesus’ word both require the same response, suggesting Jesus’ divine authority.
Membership in Jesus’ natural family is not incompatible with membership in his new family. In Acts, the family of disciples that gathers after Jesus’ ascension includes both groups: the apostles and “some women,” but also “Mary the mother of Jesus, and his brothers” (Acts 1:13–14). Moreover, Mary herself has already provided the model of hearing and doing the word of God with her fiat: “May it be done to me according to your word” (Luke 1:38; see 11:28).
Jesus will later indicate that the demands of discipleship in his new family can create tensions with a person’s natural family (12:51–53; 14:26; 21:16). However, he also promises abundant rewards for those who have “given up” natural family “for the sake of the kingdom of God” (18:29–30).
Reflection and Application (8:19–21)
Experiencing the Church as a family. How can we better live the reality of the family of God (see Eph 2:19) in our parishes, seminaries, church groups, organizations, and movements? We can try doing what loving Christian families do: we can pray together, eat meals together, care for one another, visit and support those who are alone or in need, share our faith with each other, study God’s word together, and so forth.
Jesus Calms a Storm at Sea (8:22–25)
22One day he got into a boat with his disciples and said to them, “Let us cross to the other side of the lake.” So they set sail, 23and while they were sailing he fell asleep. A squall blew over the lake, and they were taking in water and were in danger. 24They came and woke him saying, “Master, master, we are perishing!” He awakened, rebuked the wind and the waves, and they subsided and there was a calm. 25Then he asked them, “Where is your faith?” But they were filled with awe and amazed and said to one another, “Who then is this, who commands even the winds and the sea, and they obey him?”
OT: Ps 107:28–30; Isa 51:9–10; Jon 1
NT: // Matt 8:23–27; Mark 4:35–41
Catechism: praying in the tempest, 2743; faith, 2610
Four miracle stories, organized in groups of two, make up the rest of the chapter. The first two miracles occur during a round-trip sea voyage, while the last two are sandwiched together. The miracles demonstrate the extent of Jesus’ power and invite responses of faith.
[8:22]
Jesus gets into a boat8 (see 5:3) in order to head over to the other side of the lake of Gennesaret with his disciples. From a town such as Capernaum (7:1) or Magdala (8:2) on the western shore of the lake, he crosses over to the eastern side (see 8:26).
[8:23]
During the crossing, Jesus falls asleep. Because Jesus shared in flesh and blood (Heb 2:14), he experienced tiredness as human beings do (see John 4:6). However, his sleeping also recalls the prophet Jonah, who fell asleep during a sea voyage, when a storm arose that created danger (Jon 1:4–5), precisely the situation here! Indeed, because of the mountains and cliffs surrounding the Sea of Galilee (e.g., Mount Arbel on the western coast near Magdala), a squall or windstorm can quickly funnel down on the lake.
Figure 10. Mount Arbel and the Sea of Galilee. [Silvano Kim]
[8:24]
In the book of Jonah,9 the sailors turn in prayer to God to keep from perishing (Jon 1:6, 14), but here the fearful disciples turn to Jesus. Addressing him as Master, the title used by Peter before the miraculous catch (Luke 5:5), they woke Jesus and he awakened. There are similar Old Testament passages where God is apparently asleep and needs to be awakened to save his people (e.g., Pss 35:23; 44:24). One example comes from Isaiah: “Awake, awake, put on strength, / arm of the LORD!” (Isa 51:9). In the next verse, Isaiah refers to the foundational Old Testament event of salvation, the exodus crossing of the sea: “Was it not you who dried up the sea, / the waters of the great deep, / You who made the depths of the sea into a way / for the redeemed to pass through?” (Isa 51:10). As Jesus crosses the sea with his disciples, he symbolizes the new exodus (see the sidebar, “Isaiah’s New Exodus Fulfilled in Luke-Acts,” p. 84), in which he is now the one who saves his people. He acts as God does, exercising authority over the wind and the waves and restoring calm (see Ps 107:28–30). Jesus rebuked the elements of nature, as he had earlier rebuked demons and a fever (Luke 4:35, 39, 41). He is more than a prophet; he is Lord!
LIVING TRADITION
Two Natures United in One Person
Commenting on this passage, St. Bede expresses the Church’s teaching on the union of Jesus’ divine and human natures in his one divine person: “In this voyage, the Lord deigns to show each nature of his one and the same person. He who as man sleeps in the boat then as God tames with a word the fury of the sea.”a Mos
t famous for teaching these truths about Jesus is Pope St. Leo the Great, in his letter to Flavian:
The character of each nature, therefore, being preserved and united in one person, humility was assumed by majesty, weakness by strength, mortality by eternity. . . . Each nature does what is proper to each in communion with the other: the Word does what pertains to the Word, and the flesh to what pertains to the flesh. One shines forth with miracles; the other succumbs to injuries. And just as the Word does not depart from equality with the Father’s glory, just so the flesh does not abandon the nature of our race.b
a. Bede, Commentary on Luke’s Gospel 8:23, translated from CCSL 120:180.
b. Denzinger 293–94. See Catechism 467.
[8:25]
Jesus asks: Where is your faith? His question highlights once again the importance of believing (5:20; 7:9, 50). The disciples ask one another: Who then is this? Earlier, others asked similar questions about Jesus’ identity (4:36; 5:21; 7:19–20, 49). In the next chapter, the disciples will have the chance to answer their own question when Jesus poses it to them (9:20).
Jesus Heals the Man Possessed by Demons (8:26–39)
26Then they sailed to the territory of the Gerasenes, which is opposite Galilee. 27When he came ashore a man from the town who was possessed by demons met him. For a long time he had not worn clothes; he did not live in a house, but lived among the tombs. 28When he saw Jesus, he cried out and fell down before him; in a loud voice he shouted, “What have you to do with me, Jesus, son of the Most High God? I beg you, do not torment me!” 29For he had ordered the unclean spirit to come out of the man. (It had taken hold of him many times, and he used to be bound with chains and shackles as a restraint, but he would break his bonds and be driven by the demon into deserted places.) 30Then Jesus asked him, “What is your name?” He replied, “Legion,” because many demons had entered him. 31And they pleaded with him not to order them to depart to the abyss.
The Gospel of Luke Page 21