Luke 8:40
And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.
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(40) When Jesus was returned.—The narrative implies that our Lord and His disciples re-crossed the lake from the eastern to the western shore, and that the crowd that waited belonged to Capernaum and the neighbouring towns.

Luke 8:40-56. When Jesus returned, the people gladly received him — At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. — See the notes on Matthew 9:18-26; and Mark 5:22-43.

8:22-40 Those that put to sea in a calm, even at Christ's word, must yet prepare for a storm, and for great peril in that storm. There is no relief for souls under a sense of guilt, and fear of wrath, but to go to Christ, and call him Master, and say, I am undone, if thou dost not help me. When our dangers are over, it becomes us to take to ourselves the shame of our own fears, and to give Christ the glory of our deliverance. We may learn much out of this history concerning the world of infernal, malignant spirits, which though not working now exactly in the same way as then, yet all must at all times carefully guard against. And these malignant spirits are very numerous. They have enmity to man and all his comforts. Those under Christ's government are sweetly led with the bands of love; those under the devil's government are furiously driven. Oh what a comfort it is to the believer, that all the powers of darkness are under the control of the Lord Jesus! It is a miracle of mercy, if those whom Satan possesses, are not brought to destruction and eternal ruin. Christ will not stay with those who slight him; perhaps he may no more return to them, while others are waiting for him, and glad to receive him.See this passage explained in the notes at Matthew 9:18-26, and Mark 5:21-43. Lu 8:40-56. Jairus' Daughter Raised and Issue of Blood Healed.

(See on [1603]Mt 9:18-26; and [1604]Mr 5:21-43).

40. gladly received him, for … all waiting for him—The abundant teaching of that day (in Mt 13:1-58; and see Mr 4:36), had only whetted the people's appetite; and disappointed, as would seem, that He had left them in the evening to cross the lake, they remain hanging about the beach, having got a hint, probably through some of His disciples, that He would be back the same evening. Perhaps they witnessed at a distance the sudden calming of the tempest. Here at least they are, watching for His return, and welcoming Him to the shore. The tide of His popularity was now fast rising.

See Poole on "Luke 8:26"

And it came to pass, that when Jesus was returned,.... From the country of the Gadarenes, to the other side of the sea of Tiberias, to Galilee; and particularly to his own city, Capernaum; Matthew 9:1.

The people gladly received him; who were of a different cast from those he had just left; being sensible of the benefits they received from him, both by his ministry and miracles; and which was the reason of their receiving him with so much joy and gladness:

for they were all waiting for him; on the shore, looking out very eagerly for him, being earnestly desirous of his speedy return to them; having many that wanted his assistance, both for their souls and bodies, of which the following are instances.

And it came to pass, that, when Jesus was returned, the people {m} gladly received him: for they were all waiting for him.

(m) The multitude was glad he had come again, and greatly rejoiced.

Luke 8:40-56. See on Matthew 9:1; Matthew 9:18-26; Mark 5:21-43. In Matthew the sequence is different. The narrative of Luke, indeed, is not dependent on that of Mark, but has it in view, without, however, on the whole attaining to its clearness and vividness.

ἀπεδέξατο] is usually understood of a joyous reception (ὡς εὐεργέτην καὶ σωτῆρα, Euthymius Zigabenus); but quite arbitrarily. Comp. Acts 15:4. The narrative says simply: that on His return the crowd received Him (comp. Luke 9:11), because all had been in expectation of His coming back; so that thus immediately His ministry was again put in requisition.

Luke 8:41. καὶ αὐτός] and He, after mention of the name comes the personal position. Comp. Luke 19:2.

ἀπέθνησκεν] died (imperfect), i.e. was dying, not: “obierat, absente mortuamque ignorante patre” (Fritzsche, ad Matt. p. 348). That the death had not yet taken place is indicated, Bernhardy, p. 373; Wyttenbach, ad Plat. Phaed. p. 142 ff.

συνέπνιγον] a vivid picture: they stifled Him; in point of fact the same as συνέθλιβον, Mark 5:24.

Luke 8:43. προσαναλώσασα] when she even in addition (over and above her suffering) had expended, Dem. 460. 2, 1025. 20; Plat. Prot. p. 311 D.

ἰατροῖς] on physicians. As to ὅλον τ. βίον, comp. Mark 12:44.

Luke 8:45. ὁ Πέτρος μὲν ᾤετο περὶ ἁπλῆς ἐπαφῆς λέγειν τὸν Χριστὸναὐτὸς δὲ οὐ περὶ τοιαύτης ἔλεγεν, ἀλλὰ περὶ τῆς γενομένης ἐκ πίστεως, Euthymius Zigabenus.

Luke 8:49. τις παρὰ τοῦ ἀγχ.] i.e. one of his dependants. Comp. on Mark 3:21.

τέθνηκεν] placed first for emphasis: she is dead. On the distinction from ἀπέθνησκεν, Luke 8:42, comp. Plat. Phaed. p. 64 A: ἀποθνήσκειν τε καὶ τεθνάναι.

Luke 8:51. εἰσελθεῖν] into the chamber of death.

Luke 8:52 relates to the bewailing crowd assembled in the house (not in the death-chamber), with whom occurred this conversation, Luke 8:52 f., while Jesus and those named at Luke 8:51 were passing into the chamber where the dead body lay. Among those who laughed, the three disciples are as little intended to be reckoned[116] in Luke as in Mark, whom he follows.

ἐκόπτοντο αὐτήν] a well-known custom, to express one’s grief by beating on one’s breast. As to the construction of κόπτεσθαι (also τύπτεσθαι) and plangere with an accusative of the object (Luke 23:27) on whose account one beats oneself, see Heyne, Obss. ad Tibull. i. 7. 28, p. 71.

Luke 8:55. ἐπέστρεψε κ.τ.λ.] purposely narrates the reanimation of one that was actually dead,[117] whose spirit had departed. In Acts 20:10 also this idea is found.

παρήγγ. αὐτοῖς κ.τ.λ.] following Mark 5:43.

[116] They would not, moreover, have to be understood as associated with those who were put out, if ἐκβαλ. ἔξω πάντ. were genuine (but see the critical remarks). Köstlin is right in adducing this against Baur, who detected in this passage a Pauline side-glance to the original apostles.

[117] How opposed, therefore, is this to the view of an apparent death! There cannot remain even a shadow of uncertainty as to how the matter is to be regarded (Weizsäcker). Jesus Himself will not leave the crowd in any doubt, but declares (Luke 23:52) in His pregnant style what must immediately of itself be evident.

Luke 8:40. On the western side (Mark 5:21). Lk. still follows Mk. closely, mentioning the cordial welcome given Jesus on His arrival on the Galilean shore, and proceeding to narrate the incidents of the woman with a flux, and Jairus’ daughter.—ὁ ὄχλος, the crowd. This crowd is unexplained by Lk., who says nothing of a crowd when he introduces his narrative of the voyage to the eastern shore (Luke 8:22). In Mk. the presence of a crowd is easily accounted for: Jesus had suddenly left the great congregation to which He had spoken in parables, and as His stay on the eastern side was cut short, when He returned to the western shore the crowd had hardly dispersed, or at least could reassemble on short notice. Mk. does not say the crowd, but a great crowd.—ἀπεδέξατο implies a cordial reception. Cf. Acts 15:4. Raphel gives examples of this sense from Greek authors. Euthy. took it in this sense, giving as the reason for the welcome: ὡς εὐεργέτην καὶ σωτῆρα.—προσδοκῶντες: the parables, not to speak of recent healings, account for the expectation.

40. The waiting Multitude.

. the people gladly received him] They would see the sail of His boat as it started back from Geigesa, and the storm had probably driven back the other boats. He would naturally sail to Bethsaida or Capernaum. It is impossible here to enter into the uncertain question as to the exact order of events. For all details on that subject I must refer to my Life of Christ.

Verses 40-56. - The healing of the woman with the issue of blood, and the raising of the daughter of Jairus. Verse 40. - When Jesus was returned, the people gladly received him: for they were all waiting for him. Allusion has already been made, in the notes which preceded the parable of the sower, to the enthusiasm for Jesus in the Galilee lake-cities and their neighbourhood. This, as the Master well knew, was only a temporary religious revival, but still while it lasted it gathered great crowds in every place where he visited. He had not been long in the Gadarene district, but his return was eagerly looked for in Galilee. This verse describes his reception on his return by the people, and introduces the recital of two famous miracles which he worked in this period of his ministry after his brief visit to the other shore of the lake. St. Matthew, before speaking of the request of Jairus that the Master would visit his dying child, relates the healing of the paralytic at Capernaum, and the calling of Matthew the apostle. It is scarcely possible now to arrange the events related, in their proper chronological order. The Gospel histories pretty faithfully represent the teaching of the first days, in which it was evidently the practice of apostles and apostolic men to group their accounts of particular incidents in the Lord's life with a view to teaching certain lessons connected with doctrine or with daily living, often disregarding the order in which these incidents really happened. Hence so many of the differences in detail in our Gospels. Luke 8:40
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