October 16, 2025

Why did Jesus speak in parables?

Luke 7-8

Emily Stence
Thursday's Devo

October 16, 2025

Thursday's Devo

October 16, 2025

Big Book Idea

Written to the Greeks, and full of parables, Luke shows Jesus is perfect but also like us.

Key Verse | Luke 8:9-10

And when his disciples asked him what this parable meant, he said, "To you it has been given to know the secrets of the kingdom of God, but for others they are in parables, so that 'seeing they may not see, and hearing they may not understand.'"

Luke 7-8

Chapter 7

Jesus Heals a Centurion's Servant

After he had finished all his sayings in the hearing of the people, he entered Capernaum. Now a centurion had a servant 1 7:2 Or bondservant; also verses 3, 8, 10 who was sick and at the point of death, who was highly valued by him. When the centurion 2 7:3 Greek he heard about Jesus, he sent to him elders of the Jews, asking him to come and heal his servant. And when they came to Jesus, they pleaded with him earnestly, saying, “He is worthy to have you do this for him, for he loves our nation, and he is the one who built us our synagogue.” And Jesus went with them. When he was not far from the house, the centurion sent friends, saying to him, “Lord, do not trouble yourself, for I am not worthy to have you come under my roof. Therefore I did not presume to come to you. But say the word, and let my servant be healed. For I too am a man set under authority, with soldiers under me: and I say to one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.” When Jesus heard these things, he marveled at him, and turning to the crowd that followed him, said, “I tell you, not even in Israel have I found such faith.” 10 And when those who had been sent returned to the house, they found the servant well.

Jesus Raises a Widow's Son

11 Soon afterward 3 7:11 Some manuscripts The next day he went to a town called Nain, and his disciples and a great crowd went with him. 12 As he drew near to the gate of the town, behold, a man who had died was being carried out, the only son of his mother, and she was a widow, and a considerable crowd from the town was with her. 13 And when the Lord saw her, he had compassion on her and said to her, “Do not weep.” 14 Then he came up and touched the bier, and the bearers stood still. And he said, “Young man, I say to you, arise.” 15 And the dead man sat up and began to speak, and Jesus 4 7:15 Greek he gave him to his mother. 16 Fear seized them all, and they glorified God, saying, “A great prophet has arisen among us!” and “God has visited his people!” 17 And this report about him spread through the whole of Judea and all the surrounding country.

Messengers from John the Baptist

18 The disciples of John reported all these things to him. And John, 19 calling two of his disciples to him, sent them to the Lord, saying, “Are you the one who is to come, or shall we look for another?” 20 And when the men had come to him, they said, “John the Baptist has sent us to you, saying, ‘Are you the one who is to come, or shall we look for another?’” 21 In that hour he healed many people of diseases and plagues and evil spirits, and on many who were blind he bestowed sight. 22 And he answered them, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers 5 7:22 Leprosy was a term for several skin diseases; see Leviticus 13 are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them. 23 And blessed is the one who is not offended by me.”

24 When John's messengers had gone, Jesus 6 7:24 Greek he began to speak to the crowds concerning John: “What did you go out into the wilderness to see? A reed shaken by the wind? 25 What then did you go out to see? A man dressed in soft clothing? Behold, those who are dressed in splendid clothing and live in luxury are in kings' courts. 26 What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 27 This is he of whom it is written,

‘Behold, I send my messenger before your face,
    who will prepare your way before you.’

28 I tell you, among those born of women none is greater than John. Yet the one who is least in the kingdom of God is greater than he.” 29 (When all the people heard this, and the tax collectors too, they declared God just, 7 7:29 Greek they justified God having been baptized with the baptism of John, 30 but the Pharisees and the lawyers rejected the purpose of God for themselves, not having been baptized by him.)

31 “To what then shall I compare the people of this generation, and what are they like? 32 They are like children sitting in the marketplace and calling to one another,

‘We played the flute for you, and you did not dance;
    we sang a dirge, and you did not weep.’

33 For John the Baptist has come eating no bread and drinking no wine, and you say, ‘He has a demon.’ 34 The Son of Man has come eating and drinking, and you say, ‘Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!’ 35 Yet wisdom is justified by all her children.”

A Sinful Woman Forgiven

36 One of the Pharisees asked him to eat with him, and he went into the Pharisee's house and reclined at table. 37 And behold, a woman of the city, who was a sinner, when she learned that he was reclining at table in the Pharisee's house, brought an alabaster flask of ointment, 38 and standing behind him at his feet, weeping, she began to wet his feet with her tears and wiped them with the hair of her head and kissed his feet and anointed them with the ointment. 39 Now when the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner.” 40 And Jesus answering said to him, “Simon, I have something to say to you.” And he answered, “Say it, Teacher.”

41 “A certain moneylender had two debtors. One owed five hundred denarii, and the other fifty. 42 When they could not pay, he cancelled the debt of both. Now which of them will love him more?” 43 Simon answered, “The one, I suppose, for whom he cancelled the larger debt.” And he said to him, “You have judged rightly.” 44 Then turning toward the woman he said to Simon, “Do you see this woman? I entered your house; you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. 45 You gave me no kiss, but from the time I came in she has not ceased to kiss my feet. 46 You did not anoint my head with oil, but she has anointed my feet with ointment. 47 Therefore I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little.” 48 And he said to her, “Your sins are forgiven.” 49 Then those who were at table with him began to say among 8 7:49 Or to themselves, “Who is this, who even forgives sins?” 50 And he said to the woman, “Your faith has saved you; go in peace.”

Chapter 8

Women Accompanying Jesus

Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Chuza, Herod's household manager, and Susanna, and many others, who provided for them 9 8:3 Some manuscripts him out of their means.

The Parable of the Sower

And when a great crowd was gathering and people from town after town came to him, he said in a parable, “A sower went out to sow his seed. And as he sowed, some fell along the path and was trampled underfoot, and the birds of the air devoured it. And some fell on the rock, and as it grew up, it withered away, because it had no moisture. And some fell among thorns, and the thorns grew up with it and choked it. And some fell into good soil and grew and yielded a hundredfold.” As he said these things, he called out, “He who has ears to hear, let him hear.”

The Purpose of the Parables

And when his disciples asked him what this parable meant, 10 he said, “To you it has been given to know the secrets of the kingdom of God, but for others they are in parables, so 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. 12 The ones along the path are those who have heard; then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. 13 And the ones on the rock are those who, when they hear the word, receive it with joy. But these have no root; they believe for a while, and in time of testing fall away. 14 And as for what fell among the thorns, they are those who hear, but as they go on their way they are choked by the cares and riches and pleasures of life, and their fruit does not mature. 15 As for that in the good soil, they are those who, hearing the word, hold it fast in an honest and good heart, and bear fruit with patience.

A Lamp Under a Jar

16 No one after lighting a lamp covers it with a jar or puts it under a bed, but puts it on a stand, so that those who enter may see the light. 17 For nothing is hidden that will not be made manifest, nor is anything secret that will not be known and come to light. 18 Take care then how you hear, for to the one who has, more will be given, and from the one who has not, even what he thinks that he has will be taken away.”

Jesus' Mother and Brothers

19 Then his mother and his brothers 10 8:19 Or brothers and sisters. In New Testament usage, depending on the context, the plural Greek word adelphoi (translated brothers) may refer either to brothers or to brothers and sisters; also verses 20, 21 came to him, but they could not reach him because of the crowd. 20 And he was told, “Your mother and your brothers are standing outside, desiring to see you.” 21 But he answered them, “My mother and my brothers are those who hear the word of God and do it.”

Jesus Calms a Storm

22 One day he got into a boat with his disciples, and he said to them, “Let us go across to the other side of the lake.” So they set out, 23 and as they sailed he fell asleep. And a windstorm came down on the lake, and they were filling with water and were in danger. 24 And they went and woke him, saying, “Master, Master, we are perishing!” And he awoke and rebuked the wind and the raging waves, and they ceased, and there was a calm. 25 He said to them, “Where is your faith?” And they were afraid, and they marveled, saying to one another, “Who then is this, that he commands even winds and water, and they obey him?”

Jesus Heals a Man with a Demon

26 Then they sailed to the country of the Gerasenes, 11 8:26 Some manuscripts Gadarenes; others Gergesenes; also verse 37 which is opposite Galilee. 27 When Jesus 12 8:27 Greek he; also verses 38, 42 had stepped out on land, there met him a man from the city who had demons. For a long time he had worn no clothes, and he had not lived in a house but among the tombs. 28 When he saw Jesus, he cried out and fell down before him and said with a loud voice, “What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me.” 29 For he had commanded the unclean spirit to come out of the man. (For many a time it had seized him. He was kept under guard and bound with chains and shackles, but he would break the bonds and be driven by the demon into the desert.) 30 Jesus then asked him, “What is your name?” And he said, “Legion,” for many demons had entered him. 31 And they begged him not to command them to depart into the abyss. 32 Now a large herd of pigs was feeding there on the hillside, and they begged him to let them enter these. So he gave them permission. 33 Then the demons came out of the man and entered the pigs, and the herd rushed down the steep bank into the lake and drowned.

34 When the herdsmen saw what had happened, they fled and told it in the city and in the country. 35 Then people went out to see what had happened, and they came to Jesus and found the man from whom the demons had gone, sitting at the feet of Jesus, clothed and in his right mind, and they were afraid. 36 And those who had seen it told them how the demon-possessed 13 8:36 Greek daimonizomai (demonized); elsewhere rendered oppressed by demons man had been healed. 37 Then all the people of the surrounding country of the Gerasenes asked him to depart from them, for they were seized with great fear. So he got into the boat and returned. 38 The man from whom the demons had gone begged that he might be with him, but Jesus sent him away, saying, 39 “Return to your home, and declare how much God has done for you.” And he went away, proclaiming throughout the whole city how much Jesus had done for him.

Jesus Heals a Woman and Jairus's Daughter

40 Now when Jesus returned, the crowd welcomed him, for they were all waiting for him. 41 And there came a man named Jairus, who was a ruler of the synagogue. And falling at Jesus' feet, he implored him to come to his house, 42 for he had an only daughter, about twelve years of age, and she was dying.

As Jesus went, the people pressed around him. 43 And there was a woman who had had a discharge of blood for twelve years, and though she had spent all her living on physicians, 14 8:43 Some manuscripts omit and though she had spent all her living on physicians she could not be healed by anyone. 44 She came up behind him and touched the fringe of his garment, and immediately her discharge of blood ceased. 45 And Jesus said, “Who was it that touched me?” When all denied it, Peter 15 8:45 Some manuscripts add and those who were with him said, “Master, the crowds surround you and are pressing in on you!” 46 But Jesus said, “Someone touched me, for I perceive that power has gone out from me.” 47 And when the woman saw that she was not hidden, she came trembling, and falling down before him declared in the presence of all the people why she had touched him, and how she had been immediately healed. 48 And he said to her, “Daughter, your faith has made you well; go in peace.”

49 While he was still speaking, someone from the ruler's house came and said, “Your daughter is dead; do not trouble the Teacher any more.” 50 But Jesus on hearing this answered him, “Do not fear; only believe, and she will be well.” 51 And when he came to the house, he allowed no one to enter with him, except Peter and John and James, and the father and mother of the child. 52 And all were weeping and mourning for her, but he said, “Do not weep, for she is not dead but sleeping.” 53 And they laughed at him, knowing that she was dead. 54 But taking her by the hand he called, saying, “Child, arise.” 55 And her spirit returned, and she got up at once. And he directed that something should be given her to eat. 56 And her parents were amazed, but he charged them to tell no one what had happened.

Footnotes

[1] 7:2 Or bondservant; also verses 3, 8, 10
[2] 7:3 Greek he
[3] 7:11 Some manuscripts The next day
[4] 7:15 Greek he
[5] 7:22 Leprosy was a term for several skin diseases; see Leviticus 13
[6] 7:24 Greek he
[7] 7:29 Greek they justified God
[8] 7:49 Or to
[9] 8:3 Some manuscripts him
[10] 8:19 Or brothers and sisters. In New Testament usage, depending on the context, the plural Greek word adelphoi (translated “brothers”) may refer either to brothers or to brothers and sisters; also verses 20, 21
[11] 8:26 Some manuscripts Gadarenes; others Gergesenes; also verse 37
[12] 8:27 Greek he; also verses 38, 42
[13] 8:36 Greek daimonizomai (demonized); elsewhere rendered oppressed by demons
[14] 8:43 Some manuscripts omit and though she had spent all her living on physicians
[15] 8:45 Some manuscripts add and those who were with him
Table of Contents
Introduction to Luke

Introduction to Luke

Timeline

Author, Date, and Recipients

Luke was a physician (Col. 4:14) and a travel companion of the apostle Paul. He wrote this Gospel and its sequel, the book of Acts. The earliest possible date of Luke–Acts is immediately after the events that Luke recorded in Acts 28, which would have been c. A.D. 62. Both Luke and Acts are addressed to “Theophilus” (Luke 1:3; Acts 1:1), about whom nothing more is known. Luke’s broader audience consisted primarily of Gentile Christians like Theophilus who had already “been taught” (Luke 1:4) about Jesus.

Theme

The gospel is for all, Jews and Gentiles alike, since Jesus is the promised one of God as prophesied in the OT and as seen in God’s saving activity in Jesus’ life, death, and resurrection. The Christian traditions Luke’s readers have received are true; by believing in Jesus Christ, the Son of God, they will receive the promised Holy Spirit whom he gives to all who follow him.

Purpose

Luke probably had several goals in writing: (1) to assure his readers of the truth of what they had been taught; (2) to help them understand how Israel’s rejection of Jesus and the Gentiles’ entrance into the kingdom of God are part of God’s plan; (3) to clarify that Jesus did not teach that his bodily return would come immediately but that there would be a period between his resurrection and his return; and (4) to emphasize that they need not fear any mere earthly power such as Rome.

Key Themes

  1. God’s sovereign rule over history (13:33; 22:22, 42).
  2. The arrival and actual presence (though not yet the completion) of the kingdom of God (11:2; 17:20–21; 21:34–36).
  3. The coming and presence of the Holy Spirit for Jesus and his followers (1:15–17, 35; 2:25–27; 3:16, 22; 4:1, 18; 24:49).
  4. The great reversal taking place in the world, in which the first are becoming last and the last are becoming first, the proud are being brought low and the humble are being exalted (1:48; 6:20–26; 13:30; 14:11).
  5. Believers are to live a life of prayer and practice good stewardship with their possessions (6:12; 9:28–29; 11:1–4; 12:33–34; 18:1; 22:40).
  6. The danger of riches (6:20–26; 8:14; 12:13–21; 16:10–13, 19–31).

Outline

  1. The Prologue (1:1–4)
  2. The Infancy Narrative (1:5–2:52)
  3. Preparation for the Ministry of Jesus (3:1–4:15)
  4. The Ministry of Jesus in Galilee (4:16–9:50)
  5. The Journey to Jerusalem (9:51–19:27)
  6. The Ministry of Jesus in Jerusalem (19:28–21:38)
  7. The Suffering and Death of Jesus (22:1–23:56)
  8. The Resurrection of Jesus (24:1–53)

The Setting of Luke

The events in the book of Luke take place almost entirely within the vicinity of Palestine, an area extending roughly from Caesarea Philippi in the north to Beersheba in the south. During this time it was ruled by the Roman Empire. The opening chapters describe events surrounding Jesus’ birth in Judea, where Herod had been appointed king by the Romans. The closing chapters end with Jesus’ death, resurrection, and ascension during the rule of Pontius Pilate and the tetrarchs Antipas and Philip.

The Setting of Luke

The Global Message of Luke

The Global Message of Luke

“The Son of Man came to seek and to save the lost” (Luke 19:10). With these closing words to Zacchaeus, a chief tax collector and a man deeply despised by his fellow Jews, Jesus states the message of Luke to the global church today. Christ did not come for the clean and the religious, the upright and the educated—he came for those who know themselves to be lost. Throughout Luke we see Jesus welcoming outsiders into the blessings of grace, while those who appear to be insiders are shut out.

This is great hope to those around the world today who feel themselves to be outsiders. It is also a reminder to those who are taking the gospel to the nations that it is generally the socially and culturally marginalized who will be most readily drawn to the gospel. Above all, Luke’s Gospel is a call to everyone around the world, whatever our social or moral status, to abandon our futile methods of self-salvation and leave all to follow Christ, the great Friend of sinners (Luke 7:34; 9:57–62; 18:9–14).

Luke and Redemptive History

At the beginning of history, two people ate food offered to them by Satan, their eyes were opened, and the whole human race was plunged into sin and death (Gen. 3:6–7). At the climax of history, two people ate food offered to them by Christ, their eyes were opened, and they saw who Christ was and the new age that was dawning in him (Luke 24:30–32). This prophecy-fulfilling restoration of God’s people—people who now come from surprising places, cultures, and social spheres—is the role Luke’s Gospel fills in redemptive history.

Placed against the backdrop of the whole Bible, Luke’s Gospel shows us that the one for whom God’s people had been waiting so long had finally come. In him, all the hopes and promises of the Old Testament were coming to decisive fulfillment. He was the true Son of God (Luke 4:41; 22:70–71) who, unlike Adam, God’s first son (3:38), walked faithfully with God. He was the true Israel, who unlike Israel before him passed the test in the wilderness (4:1–13). After generations of sin, failure, and finally exile, One had come who would bear the punishment for his people and fulfill the ancient promises. The people would be restored to God. This was the One about whom the entire Old Testament spoke (24:27, 44).

This restoration is for all people in all places around the world. After his resurrection, Jesus tells his disciples that they are his witnesses and that “repentance and forgiveness of sins should be proclaimed in his name to all nations” (Luke 24:47). This global mandate to preach the gospel to all nations will be empowered and begun when the disciples are “clothed with power from on high” (24:49). This happens when the Holy Spirit is poured out in Acts 2 and the gospel begins to flood out to diverse people groups (Acts 2:5–11). The promise given to Abraham that he would be a blessing to all the families of the earth is finally coming true (Gen. 12:1–3).

Universal Themes in Luke

God’s heart for the poor and needy. An important event in Luke’s Gospel takes place right at the start of Jesus’ ministry. Jesus reads the following statement from Isaiah and identifies himself as this statement’s fulfillment: “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor” (Luke 4:18–19; quoting Isa. 61:1–2). Throughout Luke we then see the social and cultural reversals that take place as insiders are unconcerned about who Jesus is and what he is doing while outsiders are drawn to and understand Jesus. Time and again, long-held assumptions about Jew and Gentile, rich and poor, educated and ignorant, moral and immoral, are inverted. Luke drives home God’s great love for those who are marginalized (e.g., Luke 1:48, 52–53; 6:20–26; 13:30; 14:11; 18:9–14).

The Holy Spirit. The Spirit is emphasized more in Luke than in any other Gospel, and this emphasis is then picked up and expanded in Acts (also written by Luke). Around the world today the Spirit is alive and active in places not traditionally associated with Christianity. Indeed, the Holy Spirit does not favor the educated, culturally sophisticated, or historically Christian regions of the world. The Spirit does not need our human cleverness or ingenuity. Rather, the Spirit is drawn to all whose hearts are open to God and his grace (Luke 11:13).

The danger of money. In Luke’s Gospel Jesus pronounces severe woes on those who love money, yet he blesses those who are poor and therefore recognize their need (Luke 6:20–26; 8:14; 12:13–21; 16:10–13, 19–31; 18:22). Amid the ongoing gap between the upper and lower classes around the globe, as well as a frequently unstable world economy, Christians must pay special heed to Jesus’ teaching on money. Believers with many possessions must constantly examine their hearts to see where their hope and security lies. Above all they must remember the gracious wealth of grace that has been given to them through Christ’s self-giving (2 Cor. 8:9), and respond in joyful gratitude and love.

The Global Message of Luke for Today

The marketplace of ideas is increasingly global, and cross-fertilization of cultures has never taken place so easily. Yet it has never been easier to feel small and insignificant amid the blur of modern activity, today’s media with its big personalities, and the continuing population growth in some parts of the world. Such feelings of insignificance are acutely painful because we are made in God’s image and are hungry to experience the glory we were originally destined for (Gen. 1:26–28; Isa. 43:6–7; Rom. 1:23; 2:7; 3:23).

Luke’s Gospel confronts us, however, with the pervasive reminder that it is precisely to such felt insignificance, such smallness, that God is drawn. He has a great heart for the marginalized. As Mary prayed, “he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty” (Luke 1:52–53). Throughout Luke, Jesus befriends the Samaritans, the poor, the outcasts, the tax collectors, those on the social or cultural periphery.

This is who God is. In Christ, the Friend of sinners, God is attracted to those who feel themselves least attractive. The grace of the gospel qualifies those who feel themselves most unqualified.

As we, his people, receive this grace, we work earnestly to eradicate sickness, destitution, and earthly discomfort. The mercy we have received vertically should extend itself out horizontally in tangible acts of sacrificial love to our neighbors. Above all, however, we must heed Jesus’ parting words, and speak repentance and forgiveness to all nations (Luke 24:47)—thus offering not only earthly comfort but eternal comfort, with Christ himself, in the new earth.

John Fact #14: Wash the feet

Fact: Wash the feet

In NT times, it was common for a host’s servant to wash the feet of guests (see Luke 7:44). But in John 13:1–20, Jesus himself performs this task for his disciples, setting an example of humility and service for believers to follow.

Leviticus Fact #9: Lepers

Fact: Lepers

In the OT, lepers tore their garments and veiled their faces (13:45) as signs of mourning, and to show that they were separated from public worship and community life. In the NT, Jesus had a special concern for lepers and other social outcasts (Luke 7:22).

Luke Fact #9: Are you the one who is to come?

Fact: Are you the one who is to come?

Are you the one who is to come? John the Baptist sent his disciples to ask Jesus if he was the “mightier one,” or the Messiah, who would come after John. In response, Jesus pointed out how his ministry fulfilled Isaiah’s prophecies about the Messiah (7:18–23; see 3:16).

Luke Fact #10: Cast out demons

Fact: Cast out demons

Traveling exorcists tried to cast out demons using a variety of spells and devices. Jesus cast out demons using simple commands. This demonstrated his unique authority as the Son of God and showed that Jesus was stronger than any evil power (8:26–39).

Luke Fact #11: An early outreach to Gentiles

Fact: An early outreach to Gentiles

An early outreach to Gentiles. When Jesus healed a demon-possessed man in a Gentile area (8:26–39), the healed man became an early “missionary” to his fellow Gentiles. The mission to the Gentiles would not begin in earnest until after Pentecost (Acts 2).

John Fact #13: Greeks

Fact: Greeks

The Greeks who came to see Jesus (12:20–21) were not necessarily from Greece. The term could refer to any Gentile in the Greek-speaking world. Like other Greek people such as the centurion in Luke 7:5 or Cornelius in Acts 10, they were attracted to the teachings of the Jewish Scriptures. Now, they wanted to hear more from this man who claimed to be the Messiah.

Jesus’ Ministry in Galilee

Jesus’ Ministry in Galilee

Jesus spent most of his life and ministry in the region of Galilee, a mountainous area in northern Palestine. Jesus grew up in the small hill town of Nazareth, about 3.5 miles (5.6 km) south of the Gentile administrative center of Sepphoris. Soon after he began his public ministry, Jesus relocated to Capernaum on the Sea of Galilee. By Jesus’ time, a thriving fishing industry had developed around the Sea of Galilee, and several of Jesus’ disciples were fishermen.

Jesus’ Ministry in Galilee

Parallels in the Ministries of Jesus, Peter, and Paul in Luke–Acts

Parallels in the Ministries of Jesus, Peter, and Paul in Luke–Acts

Luke shows Peter and Paul continuing the ministry of Jesus in the book of Acts. Representative examples are cited on the chart below.

Type of Ministry Jesus Peter Paul
Preaching that the OT is fulfilled in Jesus the Messiah Luke 4; 24 Acts 2; 3 Acts 13; 17
Casting out unclean spirits Luke 4:31–37 Acts 5:16 Acts 16:16–18
Healing the lame Luke 6:6–11 Acts 3:1–10 Acts 14:8–10
Raising the dead Luke 7:11–17 Acts 9:36–43 Acts 20:7–12
Healing by a touch, a shadow, or cloths Luke 8:42–48 Acts 5:15 Acts 19:11–12
The Parables of Jesus

The Parables of Jesus

Parable Matthew Mark Luke
The Purpose of the Parables 13:10–17 4:10–12 8:9–10
The Sower 13:1–9, 18–23 4:1–9, 13–20 8:4–8, 11–15
The Weeds 13:24–30, 36–43 4:26–29
The Mustard Seed 13:31–32 4:30–32 13:18–19
The Leaven 13:33 13:20–21
The Hidden Treasure 13:44
The Pearl of Great Value 13:45–46
The Net 13:47–50
The Lost Sheep 18:10–14 15:3–7
The Unforgiving Servant 18:23–35
The Two Sons 21:28–32
The Tenants 21:33–44 12:1–11 20:9–18
The Wedding Feast 22:1–14 14:16–24
The Ten Virgins 25:1–13
The Talents 25:14–30 19:11–27
The Good Samaritan 10:29–37
The Rich Fool 12:16–21
The Barren Fig Tree 13:6–9
The Wedding Feast 14:7–11
The Lost Coin 15:8–10
The Prodigal Son 15:11–32
The Dishonest Manager 16:1–9
The Rich Man and Lazarus 16:19–31
The Persistent Widow 18:1–8
The Pharisee and the Tax Collector 18:9–14
Mary Magdalene

Mary Magdalene

Mary was called Magdalene because she was from Magdala, on the western shore of Galilee. She ex­­perienced incredible healing when Jesus drove seven demons from her (Luke 8:2). Mary Magdalene became a faithful and courageous disciple of Jesus. After witnessing the crucifixion, she visited Jesus’ tomb to complete burial preparations—only to find the tomb empty. She became the first person to witness the resurrected Jesus when he appeared to her as she stood outside the tomb weeping. Distraught, she first supposed Jesus to be the gardener. But all Jesus had to do was say her name and Mary Magdalene recognized her beloved Lord. It was she who ran to tell the disciples of Jesus’ resurrection. (John 20:1–18)

Study Notes

Luke 7:2 centurion. A Roman officer in charge of a hundred men.

Study Notes

Luke 7:3 elders of the Jews. Local Jewish officials.

Study Notes
John Fact #13: Greeks

Fact: Greeks

The Greeks who came to see Jesus (12:20–21) were not necessarily from Greece. The term could refer to any Gentile in the Greek-speaking world. Like other Greek people such as the centurion in Luke 7:5 or Cornelius in Acts 10, they were attracted to the teachings of the Jewish Scriptures. Now, they wanted to hear more from this man who claimed to be the Messiah.

Study Notes

Luke 7:9 Not even in Israel foreshadows the entry of Gentiles into the kingdom of God.

Study Notes

Luke 7:12 The only son of his mother . . . a widow reveals the woman’s desperate economic situation. Without a husband or a son, she has little financial support.

Study Notes

Luke 7:14 bier. A plank that served as an open coffin to carry the dead body outside the city to its burial place. Jesus is not made unclean when he touches the dead. Instead, the dead man comes to life.

Study Notes

Luke 7:15 sat up and began to speak. This is proof of Jesus’ miracle.

Study Notes

Luke 7:16 God has visited his people. God is making known his presence in Jesus (see 1:68).

Study Notes

Luke 7:11–17 This miracle, involving a widow’s son, recalls a similar miracle by Elijah (1 Kings 17:17–24).

See chart See chart
Parallels in the Ministries of Jesus, Peter, and Paul in Luke–Acts

Parallels in the Ministries of Jesus, Peter, and Paul in Luke–Acts

Luke shows Peter and Paul continuing the ministry of Jesus in the book of Acts. Representative examples are cited on the chart below.

Type of Ministry Jesus Peter Paul
Preaching that the OT is fulfilled in Jesus the Messiah Luke 4; 24 Acts 2; 3 Acts 13; 17
Casting out unclean spirits Luke 4:31–37 Acts 5:16 Acts 16:16–18
Healing the lame Luke 6:6–11 Acts 3:1–10 Acts 14:8–10
Raising the dead Luke 7:11–17 Acts 9:36–43 Acts 20:7–12
Healing by a touch, a shadow, or cloths Luke 8:42–48 Acts 5:15 Acts 19:11–12
Study Notes

Luke 7:18 All these things refers to Jesus’ miracles and his teaching.

Study Notes

Luke 7:19–20 Are you the one . . . to come indicates John’s doubt as to whether Jesus was the promised Messiah. Perhaps this was because it did not appear that Jesus was going to overthrow the Roman rulers or immediately bring judgment on evildoers.

Study Notes

Luke 7:22 tell John. Jesus does not answer John’s question directly but gives evidence demonstrating that he is the “coming one”: blind receive . . . sight (see 4:18; 18:35–43); lame walk (5:17–25); lepers are cleansed (5:12–16; 17:11–19); deaf hear (see Isa. 29:18; 35:5); dead are raised (Luke 7:11–17; 8:40–56); poor have good news preached to them (4:18; 6:20). The days of salvation foretold by Isaiah have begun, even though they will not be completed until Christ returns to establish the eternal kingdom.

Leviticus Fact #9: Lepers

Fact: Lepers

In the OT, lepers tore their garments and veiled their faces (13:45) as signs of mourning, and to show that they were separated from public worship and community life. In the NT, Jesus had a special concern for lepers and other social outcasts (Luke 7:22).

Study Notes

Luke 7:23 Jesus’ word of encouragement is surely directed to John and his disciples.

Study Notes

Luke 7:28 none is greater. John’s greatness comes from his role as the one who prepared people for Jesus the Messiah. Therefore the one who is least in the kingdom of God (one who has believed in Jesus and has become a member of the new covenant kingdom) is actually greater than John, for that person lives in the age of fulfillment.

Study Notes

Luke 7:29–30 Those among Jesus’ hearers who had been baptized by John rightly took Jesus’ words in vv. 24–28 as praising John, and therefore they declared God just. Those who had not been baptized by John (that is, the Pharisees and the lawyers) had a more negative response.

Study Notes

Luke 7:31–34 This generation refers to the leaders and others dominant in the culture. They reject both Jesus and John. They are like children who do not want to play with anyone.

Study Notes

Luke 7:35 Wisdom (God’s way, v. 29) is justified (shown to be right) by all her children (the followers of John and Jesus).

Study Notes

Luke 7:36 The Pharisees were the most influential of the three major Jewish sects (see note on John 1:24).

Study Notes

Luke 7:37–38 a woman. Unnamed; see note on Mark 14:3–5. Alabaster is a soft stone frequently used as a perfume container. Reclining toward a low center table(s), the feet of the participants would have faced outward like spokes from a hub. Her tears are tears both of thankfulness and also of reverent awe as she senses the presence of God in Jesus. Her act would have been considered improper. It took great courage to honor Jesus in this way.

Study Notes

Luke 7:39–40 Jesus knew what Simon said to himself, showing that he was indeed a prophet.

Study Notes

Luke 7:41 five hundred denarii. About 20 months’ wages. fifty denarii. About two months’ wages.

Study Notes

Luke 7:42 cancelled the debt. For the comparison of sin with debt, see 11:4; Matt. 6:12; 18:21–35.

Study Notes
John Fact #14: Wash the feet

Fact: Wash the feet

In NT times, it was common for a host’s servant to wash the feet of guests (see Luke 7:44). But in John 13:1–20, Jesus himself performs this task for his disciples, setting an example of humility and service for believers to follow.

Study Notes

Luke 7:47 For she loved much refers not to the reason the woman is forgiven but the result of being forgiven (see note on v. 50; see also “which of them will love him more,” v. 42).

Study Notes

Luke 7:48–49 Your sins are forgiven. As in 5:20–25, Jesus is exercising the divine role of forgiving sins. Who is this, who even forgives sins? Luke includes this question to allow his readers to think about who Jesus is.

Study Notes

Luke 7:1–50 Luke helps his readers answer the question “Who is this . . . ?” (v. 49) by recounting two healing miracles (vv. 1–10, 11–17), John’s testimony about Jesus (vv. 18–35), and another example of Jesus forgiving sins (vv. 36–50).

Luke 7:50 Your faith has saved you. Compare 8:48; 17:19; 18:42. See note on 7:47. Her faith is shown in the way she honored Jesus by washing his feet.

Luke Fact #9: Are you the one who is to come?

Fact: Are you the one who is to come?

Are you the one who is to come? John the Baptist sent his disciples to ask Jesus if he was the “mightier one,” or the Messiah, who would come after John. In response, Jesus pointed out how his ministry fulfilled Isaiah’s prophecies about the Messiah (7:18–23; see 3:16).

Study Notes

Luke 8:2 Mary was called Magdalene because she was from Magdala, on the western shore of Galilee. Later writers in church history connected Mary Magdalene to the sinful woman of 7:37, calling her a former prostitute. Jesus healed Mary of demonic possession, and she gratefully followed him to the foot of the cross and the empty tomb (Matt. 27:56, 61; 28:1; and parallels). Seven demons reveals the greatness of her healing.

Mary Magdalene

Mary Magdalene

Mary was called Magdalene because she was from Magdala, on the western shore of Galilee. She ex­­perienced incredible healing when Jesus drove seven demons from her (Luke 8:2). Mary Magdalene became a faithful and courageous disciple of Jesus. After witnessing the crucifixion, she visited Jesus’ tomb to complete burial preparations—only to find the tomb empty. She became the first person to witness the resurrected Jesus when he appeared to her as she stood outside the tomb weeping. Distraught, she first supposed Jesus to be the gardener. But all Jesus had to do was say her name and Mary Magdalene recognized her beloved Lord. It was she who ran to tell the disciples of Jesus’ resurrection. (John 20:1–18)

Study Notes

Luke 8:1–3 Luke has more references to the role of women in Jesus’ ministry than any other Gospel. Here he mentions several by name. The women come from many social levels. See 23:49; 24:1–11; Acts 1:14.

Luke 8:3 Many others and who are both feminine in Greek, referring to women who supported Jesus and his disciples.

Study Notes

Luke 8:4–8 The focus of this parable is on the various kinds of soil on which the sower sows his seed. parable. A story that teaches a moral or spiritual lesson. Some fell on the rock lying beneath a thin layer of soil. ears to hear. An encouragement to understand and obey the parable. hundredfold. A tenfold return would have been considered a good crop.

Study Notes

Luke 8:10 To you it has been given to know. For the disciples’ unique access to Jesus’ teachings, see 10:21–22; 12:32; 22:29. secrets. Jesus’ parables hide the truth from the “crowd” (Matt. 13:2), who remained uncommitted to him, while they communicated truth to his disciples.

Study Notes

Luke 8:12 The seeds along the path (through the field) represent one group of hearers. So that they may not believe and be saved assumes that faith is the means of salvation.

Study Notes

Luke 8:13 believe. A few interpreters think this is saving faith because these people “believe.” Though they “fall away” (from fellowship?), this is not an ultimate rejection of Christ. But it is more likely that this is merely intellectual “faith” (compare James 2:17), not saving faith, for these plants have no root (see Mark 4:17), they bear no fruit, and they last only for a while (on perseverance, see notes on John 6:40; Rom. 8:29; 8:30; 2 Tim. 2:11–13; Jude 21).

Study Notes

Luke 8:14 cares. Compare 12:22–34; 21:34. riches. Compare 12:15; 16:1–13.

Study Notes

Luke 8:15 With patience can also be translated “with perseverance” (compare 21:19). Fruit-bearing in God’s kingdom often requires much work before significant results are seen.

See chart See chart
The Parables of Jesus

The Parables of Jesus

Parable Matthew Mark Luke
The Purpose of the Parables 13:10–17 4:10–12 8:9–10
The Sower 13:1–9, 18–23 4:1–9, 13–20 8:4–8, 11–15
The Weeds 13:24–30, 36–43 4:26–29
The Mustard Seed 13:31–32 4:30–32 13:18–19
The Leaven 13:33 13:20–21
The Hidden Treasure 13:44
The Pearl of Great Value 13:45–46
The Net 13:47–50
The Lost Sheep 18:10–14 15:3–7
The Unforgiving Servant 18:23–35
The Two Sons 21:28–32
The Tenants 21:33–44 12:1–11 20:9–18
The Wedding Feast 22:1–14 14:16–24
The Ten Virgins 25:1–13
The Talents 25:14–30 19:11–27
The Good Samaritan 10:29–37
The Rich Fool 12:16–21
The Barren Fig Tree 13:6–9
The Wedding Feast 14:7–11
The Lost Coin 15:8–10
The Prodigal Son 15:11–32
The Dishonest Manager 16:1–9
The Rich Man and Lazarus 16:19–31
The Persistent Widow 18:1–8
The Pharisee and the Tax Collector 18:9–14
Study Notes

Luke 8:16–18 hidden . . . be made manifest . . . secret . . . come to light. Jesus is ultimately speaking about the final judgment, but gospel proclamation and ministry in this age are like a “lamp” (v. 16) that exposes and drives away dark areas of sin before the final judgment. The one who [already] has a knowledge of God’s Word will understand it better (more will be given), whereas the one who does not listen carefully (has not) will lose even what he has heard (see Acts 28:25–28; and notes on Matt. 25:29; Mark 4:24–25).

Study Notes

Luke 8:19–21 The brothers of Jesus are most likely the sons born to Joseph and Mary after Jesus’ birth. My mother and my brothers are those. For Jesus, spiritual relationships were more important than physical ones. Thus his real family is made up of those who hear the word of God and do it (see note on Mark 3:35).

Study Notes

Luke 8:22–25 windstorm. The Sea of Galilee is 696 feet (212 m) below sea level, resulting in sudden storms. Jesus rebuked the wind and . . . waves, revealing that he has authority over nature, just as the Lord God does. Where is your faith? implies a deficiency rather than an absence of faith. See note on Mark 4:40.

Study Notes

Luke 8:27 man . . . who had demons. The use of “he” (vv. 27–30) and “they” (vv. 31–33) is determined primarily by whether the demons are seen as acting in unity with the man or apart from him.

Study Notes

Luke 8:28 When he saw Jesus, he . . . fell down before him. See note on Mark 5:6–7. I beg you reveals Jesus’ authority over the demons. do not torment me. See Luke 8:31.

Study Notes

Luke 8:29 He had commanded indicates that the demon did not come out the first time Jesus commanded it to (see note on Mark 5:8).

Study Notes

Luke 8:30 Legion indicates thousands of demons but may be an intentional overstatement. See note on Mark 5:9.

Study Notes

Luke 8:31 abyss. The final destination of Satan and his angels; compare Matt. 25:41; 2 Pet. 2:4; Rev. 20:3.

Study Notes

Luke 8:32–33 A large herd of pigs shows that this is a Gentile region, since pigs were forbidden for Jews (Deut. 14:8; see note on Matt. 8:30–34).

Study Notes

Luke 8:35 The drowning of so many pigs verifies that a large number of demons were in the man.

Study Notes

Luke 8:36 Healed can also be translated “saved.”

Study Notes

Luke 8:37 So he . . . returned. Luke completes the story of the townspeople before completing the story of the demoniac. for they were seized with great fear. The townspeople seem to have had a superstitious fear of Jesus’ mysterious power. Perhaps they were also afraid of losing more of their property.

Study Notes

Luke 8:38–39 declare how much God has done. . . . proclaiming . . . how much Jesus had done. Jesus has the same status as God (compare 9:42–43).

Luke Fact #10: Cast out demons

Fact: Cast out demons

Traveling exorcists tried to cast out demons using a variety of spells and devices. Jesus cast out demons using simple commands. This demonstrated his unique authority as the Son of God and showed that Jesus was stronger than any evil power (8:26–39).

Luke Fact #11: An early outreach to Gentiles

Fact: An early outreach to Gentiles

An early outreach to Gentiles. When Jesus healed a demon-possessed man in a Gentile area (8:26–39), the healed man became an early “missionary” to his fellow Gentiles. The mission to the Gentiles would not begin in earnest until after Pentecost (Acts 2).

Study Notes

Luke 8:40 The crowd welcomed him refers back to vv. 1–21 and the “crowd” of vv. 4 and 19.

Study Notes

Luke 8:41–42a a ruler of the synagogue. See note on Mark 5:22. A board member of the synagogue, or more likely the official in charge of arranging services (see Acts 13:15).

Study Notes

Luke 8:43 discharge of blood. Her situation is difficult because of its duration (twelve years) and hopelessness (she could not be healed by anyone). Moreover, her hemorrhaging would also have made her ceremonially unclean, which would have cut her off from many social and religious relationships (see Lev. 15:25).

Study Notes

Luke 8:47 trembling. Fear is appropriate when experiencing God’s presence (v. 35). The woman declared . . . why she had touched him. Compare Mark 5:33.

Study Notes

Luke 8:48 Jesus’ addressing her as daughter probably reassures the woman, as does his statement that your faith has made you well. This seems to mean both physical and spiritual healing (see note on v. 36). Also, Jesus’ final words to her, go in peace, suggest that she has been saved.

See chart See chart
Parallels in the Ministries of Jesus, Peter, and Paul in Luke–Acts

Parallels in the Ministries of Jesus, Peter, and Paul in Luke–Acts

Luke shows Peter and Paul continuing the ministry of Jesus in the book of Acts. Representative examples are cited on the chart below.

Type of Ministry Jesus Peter Paul
Preaching that the OT is fulfilled in Jesus the Messiah Luke 4; 24 Acts 2; 3 Acts 13; 17
Casting out unclean spirits Luke 4:31–37 Acts 5:16 Acts 16:16–18
Healing the lame Luke 6:6–11 Acts 3:1–10 Acts 14:8–10
Raising the dead Luke 7:11–17 Acts 9:36–43 Acts 20:7–12
Healing by a touch, a shadow, or cloths Luke 8:42–48 Acts 5:15 Acts 19:11–12
Study Notes

Luke 8:49 While he was still speaking marks a change back to the story of Jairus. Do not trouble the Teacher any more assumes that while Jesus could heal the sick, the girl’s death placed her beyond his ability to heal.

Study Notes

Luke 8:51 Peter and John and James. This is Luke’s first mention of this inner group of disciples.

Study Notes

Luke 8:52–53 weeping and mourning. Professional mourners and flutists were often hired to attend funerals. She is not dead but sleeping must be understood in light of vv. 49, 53.

Study Notes

Luke 8:54–55 she got up at once. Along with the fact of her eating, this offers immediate proof of the miracle.

Study Notes

Luke 8:56 he charged them to tell no one. A sharp contrast to v. 39. Jesus is now back in a Jewish region where mistaken expectations about a political and revolutionary messiah could make Jesus’ ministry much more difficult.

Listen to the Podcast

Listen Now

Dive Deeper | Luke 7-8

Jesus comes to share the good news of God's kingdom with us (Luke 8:1). He goes on to tell the parable of the sower, where the seed spread is the gospel. It ends by describing the "good soil" in verse 15. The good soil is marked by hearing, holding fast the Word in "an honest and good heart," and finally bearing "fruit with patience." These are the marks of those who have ears to hear and whose lives are changed by the good news of the gospel. 

Parables at first glance can often be confusing, but when properly explained and understood, they reveal a beautiful image. Sometimes when things are not so plainly spelled out, we are more impacted by their meaning. Jesus seeks for us to understand who he is in our humanity. His kindness is displayed, as he wants us to know him and his kingdom deeper. 

For those whom Jesus does not grant understanding, the purpose of the parable remains hidden and mysterious as we see in Luke 8:9-10. In a parallel passage in Matthew, he describes those that don't have ears to hear as fulfilling the prophecy in Isaiah 6:9-10. He says their hearts have grown dull and eyes are closed, indicating rejection (Matthew 13:14-15). 

Apart from God's sovereignty and his Holy Spirit, none of us would have understanding. Why he grants some to understand and others not can only be left in his good and powerful hands.

When we do grasp who he is in these parables, oh, how sweet it is! 

He shows us his kingdom is worth abandoning all earthly things for, that he is patient and compassionate, he pursues us, and much more. This is an encouragement to be a good student of his Word. Jesus' disciples asked him what his parables meant, and we can do the same with his Word. Let us continue to have eyes to see and ears to hear him. 

"But blessed are your eyes, for they see, and your ears, for they hear." (Matthew 13:16)

This month's memory verse

"I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing."

– John 15:5

Discussion Questions

1. Which of the parables that Jesus told stand out to you and why?

2. How do these parables help you better understand who Jesus is?

3. Which parables do you have a harder time grasping? What can you do today to understand them more fully?