Luke 8:2Meaning & Commentary from the Church Fathers

According to the Lord's teachings, one must understand that Mary Magdalene's possession was not necessarily a punishment for her sins or those of her parents; instead, it was an opportunity allowed by God so that Jesus Christ could demonstrate the divine glory through the remarkable healing of Mary Magdalene, illuminating her understanding and drawing her to faith in Him and to eternal life. In light of this, many devout women who were healed by Christ from serious afflictions and who possessed wealth chose to accompany their Benefactor in His ministry, "serving Him with their possessions" (Luke 8:3). This service included addressing the needs of the less fortunate and supporting their Savior by providing material assistance as needed. Among these thankful women, the Evangelist Luke cites Mary Magdalene first (Luke 8:2), recognizing her exemplary dedication to the service of Christ or her fervent commitment to this sacred mission.

The term "demon" is translated from the Greek word that denotes an evil spirit or devil. In the New Testament, such spirits acknowledge Christ's divinity but serve under Satan. Christ’s miracles frequently included healing those afflicted by demonic possession, with those suffering identified as being possessed or troubled by unclean spirits (Matthew 4:24; Luke 6:18). The act of freeing these individuals from demonic influence is known as exorcism (Matthew 8:16), while the process relates to the afflicted as healing. The domination of demons over possessed individuals often manifests physically, leading to a loss of control over one's body as a foreign force intrudes into the mind and spirit, adversely affecting bodily functions. Demonic influence typically impacts the nervous system, resulting in physical symptoms similar to those of other bodily disturbances.

It is important to note that demonic possession is distinct from other forms of influence, such as the case of Judas Iscariot, who was tempted by the devil but not possessed. Instances of possession can appear as clairvoyance, with those afflicted recognizing Christ as the Son of God (Luke 4:34), as well as manifesting in conditions such as insanity, epilepsy, muteness, weakened posture, and blindness (Mark 5:3; Luke 8:27; Matthew 9, etc.). This has led some rationalists to claim that these symptoms merely indicate physical maladies. Nevertheless, the presence of demonic influence introduces unnatural and horrifying elements, demonstrated through extraordinary feats by physically weak individuals (Mark 5:4). The superficial similarities between symptoms of possession and natural illnesses do not clarify the deep and terrible spiritual implications of such conditions.

Furthermore, the Gospels teach about demonic possession without contradicting findings from physiology and psychology. Just as the human soul can be swayed by physical forces, it can also succumb to spiritual influences, particularly if it lacks the means to resist. This phenomenon is substantiated by numerous instances of hypnotism. In such scenarios, one individual can overpower another through will and suggestion, leading to a complete loss of autonomy. Similarly, an evil spirit can seize control over the soul of a morally weakened person, who has fallen prey to profound demonic influences resulting from personal faults or other factors. Interestingly, instances of demonic possession were particularly prevalent just prior to Christ's advent, a phenomenon partly explained by the intense spiritual unrest and yearning for change that had reached a breaking point among the Jewish and Gentile populations of that time. The malign spirits sought to ensnare humanity in their destructive grip, anticipating their impending defeat by Christ the Savior.

27:61; Mk. 15:47), and was the first to encounter the risen Lord (Jn. 20:14-17; Mk. 16:9). Concerning her past, the Evangelists Luke and Mark provide a brief account: Mary, who was called Magdalene, had seven demons cast out from her. Early on the first day of the week, Jesus initially appeared to Mary Magdalene, from whom He had expelled seven demons (Mk. 16:9). Blessed Theophylact notes that the number seven in Scripture can symbolize completeness; therefore, the Evangelists' mention of Jesus casting out seven demons from Mary can be interpreted as Him expelling many demons. This phrase could also evoke a contrast between the seven demons and seven virtuous spirits (Commentary on the Gospel of Mark. 26). If we adopt the first interpretation, it indicates that Mary Magdalene was indeed a woman possessed by demons, which conflicts with the traditional view of her character. However, if we accept the latter explanation by Blessed Theophylact, it suggests that Mary Magdalene may have been known for her sinful life prior to her encounter with Christ. This notion is further supported by the tradition that she was a sinner who anointed Jesus' feet with perfume in the home of Simon the Pharisee. Mary hailed from Magdala, situated along the western shore of the Lake of Galilee, also known as Lake Gennesaret. These women, alongside others who followed Jesus, assisted Him and His disciples with their resources, providing for their needs; Jesus lived in poverty, having previously supported Himself through carpentry, and was unable to continue this trade while preaching; likewise, the apostles had forsaken everything to follow Him, creating a reliance on material support.

The names of some, preserved by the evangelists in acknowledgment of their loving service, stand in stark contrast to the unrecorded identities of their husbands, excluding the twelve apostles. At that time, a pronounced spiritual fervor among Jewish women led many, even those of Pharisaic background, to become fervent supporters of Christ. Consequently, their unwavering devotion was a natural response to His purity, His respect for women, His declaration of gender equality before God, and His call for them to be equally invested in furthering the Kingdom. This passionate dedication among godly women toward their spiritual leaders was so widespread that even Christ's adversaries found no grounds to criticize them for their service. We know the names of five notable women who were among the early supporters of Christ’s ministry: Mary Magdalene, from whom He expelled seven demons; Joanna, the wife of Chuza, steward of Herod Antipas’ household; Susanna, recognized only by her name; Mary, the mother of James the Less and Joseph, wife of Cleopas; and Salome, mother to James and John, wife of Zebedee. Naturally, the Virgin Mary, the Divine Mother of Christ, is included in this list. Notably, Mary Magdalene holds significant interest as she was healed of various afflictions and is often identified with the penitent woman who received Christ’s grace in the house of Simon the Pharisee. She hailed from the village of Magdala, situated five versts north of Tiberias along the shoreline of the plain of Gennesaret. Today, the site of ancient Magdala is marked by a few dilapidated huts in the Mohammedan village of El-Mejdel, accompanied by a lone thorn bush, a faint reminder of the once lush gardens that thrived in Christ’s time. Little is known about Mary apart from what later tradition linked to her name, intertwining her legacy with the sacredness of her home.

The circle of those who followed Christ continuously was particularly notable for freeing themselves from the rigid legalism that defined many religious practices of their day; they embraced a more spiritual way of life. Such simplicity invited unfair criticisms against Christ, reminiscent of how early Christians were later accused by pagans for not maintaining sacrificial temples. It is reasonable to believe that both Christ and His disciples exhibited differences in clothing, lifestyle, and customs compared to other teachers of the time. Like their fellow Jews, they wore basic garments—the chiton and tallit—but it is unlikely that they adhered to the ostentatious displays of fringes typical of the scribes and Pharisees (Matthew 23:5). Moreover, it seems implausible that Christ or His apostles participated in the superstitious practices concerning phylacteries, the leather boxes containing Scriptural texts worn during prayer.

In His private life with His followers, Christ exemplified the dignity and simplicity of daily necessities, elevating even the most ordinary aspects of living to profound significance. Meals shared after a day filled with labor were moments of spiritual enrichment, fostering connections not just among the apostles but with others who may have joined them. Before mealtime, Christ likely offered thanks and blessing, reflecting the customs of His people. This tradition created space for conversations that included recounting daily experiences and providing opportunities for gentle correction, encouragement, and the strengthening of faith, hope, and love among all present. The cherished nature of these shared meals is evident in the affection with which Christ voiced His final sentiments to those He loved, evoking a longing in His disciples even after His departure.

This familial environment was not indicative of communal living; indeed, it is clear that neither Christ nor His disciples pooled their resources into a communal fund. The disciples had left behind their previous lives, but they did not liquidate their possessions to contribute to a common treasury (Matthew 19:27). Many maintained personal holdings, including the women who supported them (Luke 8:3). When it came to the temple tax, Christ paid for Himself but not for His disciples, as this was a personal obligation they bore. While free offerings served to meet basic needs in cases of hospitality, Christ refrained from accepting remuneration from His disciples, adhering to His teaching that emphasized giving out of grace (Matthew 10:8). He declined monetary contributions, differentiating Himself and His followers from beggars (Luke 22:35, Matthew 10:9, Matthew 17:27, Matthew 26:9, John 13:29).

Christ's time with His disciples was rarely interrupted, though He occasionally stepped away for specific needs, such as healing the sick or seeking solitude for prayer. Upon His return, He was typically greeted with affection (Matthew 26:49). When preparing for travel, He guided His disciples in making the necessary arrangements, whether by foot or boat (Matthew 8:18, Matthew 16:5-7). While traveling, Christ often expressed gratitude for the most basic provisions, like a cup of water or bread gathered by His followers in transit (Matthew 10:42, Mark 6:36). At times, He walked alongside His disciples and, at other moments, allowed distance for them to converse, while still providing guidance and correction as needed (Matthew 16:6, Matthew 18:1, Matthew 20:24, Mark 10:32). In seeking lodging for the night, He sometimes sent a disciple ahead or awaited an invitation, participating in hospitality regardless of the variations in accommodations he encountered (Matthew 21:1, Matthew 10:11). When welcomed, He would enter with a blessing, "Peace be upon this house," without concern for the ceremonial purity of the space, a stark contrast to the Pharisaic mindset (Matthew 10:11, 14). It's likely that most encounters were warm; however, on the occasions when He faced rejection, He would simply move on to the nearest village, sometimes expressing His discontent, as when He shook the dust from His feet in response to the inhospitable treatment. In such instances, He exhibited both meekness and, when warranted, strictness, balancing compassion with the need for accountability.