What does Luke chapter 8 mean?
Throughout his account of Jesus' Galilean ministry (Luke 4:14—9:50), Luke has alternated stories which reveal Jesus' character and expectations for His followers with calls for His hearers to follow Him. Luke 8 is no exception. Luke 7:1—8:3 describes Jesus' blessings toward those faithful who fell outside Jewish bounds of respectability. Luke 8:4–18 describes some of the mechanics of the call to follow Him. Luke 8:19—9:17 gives stories about the faith people show after engaging with Him in different ways.Luke 8:1–3 describes women who financially support Jesus and His disciples. This serves as a transition section between chapters 7 and 8. Like the other characters of chapter 7, the women are not part of typical ancient Jewish circles of influence or power. Like the centurion who built the synagogue (Luke 7:1–10) and the sinful woman who poured perfume on Jesus' feet (Luke 7:36–38), they use their resources to glorify God.
Luke 8:4–15, the "parable of the sower," provides a basic outline describing different reactions to the gospel message. Those who hear will respond depending on their receptivity and their attachment to the world. The parable of the sower is also found in Matthew 13:1–23 and Mark 4:1–20. Luke uses it in a different way. Where Matthew and Mark place it in a group of parables about God's kingdom, Luke uses it more directly as a call to believe for salvation. Luke then records several miracles and interactions demonstrating different reactions to Jesus' message: people as the different "soils" that receive the seed of the gospel confirmed by miracles.
In Luke 8:16–18, Jesus tells the "parable of the lamp under the jar." Like a light on a stand is meant to be seen, so Jesus shares the gospel for people to hear and accept. Mark 4:21–25 also records the parable of the lamp. Matthew includes a similar parable exhorting Jesus-followers to spread the gospel, not merely to accept it (Matthew 5:14–16).
Luke 8:19–21 presents the first example of how people respond to the gospel. Jesus' mother and brothers want to see Him. They stand "outside" as a metaphor for rejection of His gospel. Those who are "inside" hear His message and accept it. Jesus' followers are His true family. Of course, according to the Bible, His mother and brothers eventually accept Him as their Savior. Jesus' initial rejection by family is also recorded in Matthew 12:46–50 and Mark 3:31–35.
In Luke 8:22–25, the theme continues. The disciples have heard Jesus' message; now they witness His power over the uncontrollable power and chaos of the stormy sea. The seed of worldly physical salvation falls on "soil" choked with the "thorns" of a sea that is trying to kill them. When Jesus calms the storm, the disciples must decide what it means and who Jesus is. Jesus' power over the storm and the disciples' confusion are also found in Matthew 8:18, 23–27 and Mark 4:35–41.
Luke 8:26–39 gives the well-known account of the man possessed by a legion of demons. By expelling the demons, Jesus provides worldly spiritual salvation. The fertile soil of the man accepts it gladly. The townspeople, choked by thorns, are too afraid. Matthew 8:28–34 and Mark 5:1–20 also record Jesus' exorcism of Legion.
The chapter ends with the healing of Jairus's daughter and the woman with an issue of blood (Luke 8:40–56), another nested story like that of the Pharisee and the sinful woman (Luke 7:36–50). In addition to providing a woman salvation from illness, Jesus also saves a girl from death. Jesus praises the woman with an issue of blood for her faith. The response to the girl's resurrection is open-ended. How do the disciples, the townspeople, and the family react to the girl's resurrection? Luke leaves the question for us to answer for ourselves. Jairus, his daughter, and the woman are also mentioned in Matthew 9:18–26 and Mark 5:21–43.
Luke 9:1–17 continues the stories of Jesus' power with an added aside to mention Herod Antipas' confusion as to whether Jesus is John the Baptist. In the last section of Jesus' Galilean ministry, Jesus calls His disciples to greater faith (Luke 9:18–50). Then He moves on toward Jerusalem.