Exegetical and Hermeneutical Commentary of Luke 8:3
And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance.
3. Joanna ] She is mentioned only in Luk 24:10, but had apparently been healed of some infirmity.
the wife of Chuza Herod’s steward ] The court of Antipas was well aware of the ministry and claims of Jesus. Not only had John the Baptist been a familiar figure there, but Manaen, Herod’s fosterbrother, early became a Christian (Act 13:1), and whether Chuzas be the courtier ( basilikos, E. V. ‘nobleman’) of Joh 4:46 or not, that courtier could only have been in the retinue of Antipas, and must have made known the healing of his son by Jesus. The word epitropos, ‘administrator,’ conveys the impression of a higher rank than steward ( oikonomos). The Rabbis adopted the word in Hebrew letters, and said that Obadiah was Ahab’s epitropos. Manaen at Antioch was perhaps the source of St Luke’s special knowledge about the Herodian family.
Susanna ] The name means ‘Lily.’
many others ] See Mat 27:55.
which ministered unto him of their substance ] or ‘to them,’ B, D, F, G, H, &c. This notice is deeply interesting as throwing light on the otherwise unsolved problem of the means of livelihood possessed by Jesus and His Apostles. They had a common purse which sufficed not only for their own needs but for those of the poor (Joh 13:29). The Apostles had absolutely forsaken their daily callings, but we may suppose that some of them (like Matthew and the sons of the wealthier fisherman Zebedee) had some small resources of their own, and here we see that these women, some of whom (as tradition says of Mary of Magdala) were rich, helped to maintain them. It must also be borne in mind (1) that the needs of an Oriental are very small. A few dates, a little parched corn, a draught of water, a few figs or grapes plucked from the roadside trees, suffice him; and in that climate he can sleep during most of the year in the open air wrapped up in the same outer garment which serves him for the day. Hence the maintenance of a poor man in Palestine is wholly different from the standard of maintenance required in such countries as ours with their many artificial needs. And yet (2) in spite of this our Lord was so poor as to be homeless (Luk 9:58) and without the means of even paying the small Temple-tribute of a didrachm (about Isaiah 6 d.), which was demanded from every adult Jew. Mat 17:24 ; 2Co 8:9.
Fuente: The Cambridge Bible for Schools and Colleges
Herods steward – Herod Antipas, who reigned in Galilee. He was a son of Herod the Great. The word steward means one who has charge of the domestic affairs of a family, to provide for it. This office was generally held by a slave who was esteemed the most faithful, and was often conferred as a reward of fidelity.
Ministered – Gave for his support.
Of their substance – Their property; their possessions. Christians then believed, when they professed to follow Christ, that it was proper to give all up to him – their property as well as their hearts; and the same thing is still required that is, to commit all that we have to his disposal; to be willing to part with it for the promotion of his glory, and to leave it when he calls us away from it.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. Herod’s steward] Though the original word, , signifies sometimes the inspector or overseer of a province, and sometimes a tutor of children, yet here it seems to signify the overseer of Herod’s domestic affairs: the steward of his household. Steward of the household was an office in the king’s palace by s. 24, of Hen. VIII. The person is now entitled lord steward of the king’s household, and the office is, I believe, more honourable and of more importance than when it was first created. Junius derives the word from the Islandic stivardur, which is compounded of stia, work, and vardur, a keeper, or overseer: hence our words, warder, warden, ward, guard, guardian, &c. The Greek word in Hebrew letters is frequent in the rabbinical writings, , and signifies among them the deputy ruler of a province. See Clarke on Lu 16:1. In the Islandic version, it is forsionarmanns.
Unto him] Instead of , to him, meaning Christ, many of the best MSS. and versions have , to them, meaning both our Lord and the twelve apostles, see Lu 8:1. This is unquestionably the true meaning. Christ receives these assistances and ministrations, says pious Quesnel,-
1. To honour poverty by subjecting himself to it.
2. To humble himself in receiving from his creatures.
3. That he may teach the ministers of the Gospel to depend on the providence of their heavenly Father.
4. To make way for the gratitude of those he had healed. And,
5. That he might not be burthensome to the poor to whom he went to preach.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
3. Joanna, wife of Chuza, Herod’sstewardIf the steward of such a godless, cruel, and licentiouswretch as Herod Antipas (see on Mr6:14, c.) differed greatly from himself, his post would be noeasy or enviable one. That he was a disciple of Christ is veryimprobable, though he might be favorably disposed towards Him. Butwhat we know not of him, and may fear he lacked, we are sure his wifepossessed. Healed either of “evil spirits” or of some oneof the “infirmities” here referred tothe ordinarydiseases of humanityshe joins in the Saviour’s train of grateful,clinging followers. Of “Susanna,” next mentioned, we knownothing but the name, and that here only. But her services on thismemorable occasion have immortalized her name. “Wheresoever thisgospel shall be preached throughout the whole world, this also thatshe hath done,” in ministering to the Lord of her substance onHis Galilean tour, “shall be spoken of as a memorial of her”(Mr 14:9).
many othersthat is,many other healed women. What a train! and all ministeringunto Him of their substance, and He allowing them to do it andsubsisting upon it! “He who was the support of the spirituallife of His people disdained not to be supported by them in the body.He was not ashamed to penetrate so far into the depths of poverty asto live upon the alms of love. He only fed others miraculously forHimself, He lived upon the love of His people. He gave all things tomen, His brethren, and received all things from them, enjoyingthereby the pure blessing of love: which is then only perfect when itis at the same time both giving and receiving. Who could invent suchthings as these? It was necessary to live in this manner that itmight be so recorded” [OLSHAUSEN].
Lu8:4-18. PARABLE OF THESOWER.
(See on Mr4:3-9, Mr 4:14-20.)
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Joanna, the wife of Chuza, Herod’s steward,…. Joanna, or Juchan, as the Syriac version calls her, was a name, among the Jews, for a woman, as Jochanan, or John, was for a man. In the Talmud e we read of one Jochani, or Joanni, the daughter of Retibi, the same name with this. Her husband’s name was Chuza. Dr. Lightfoot observes, from a Talmudic treatise f, such a name in the genealogy of Haman, who is called the son of Chuza; and Haman being an Edomite, and this man being in the family of Herod, who was of that race, suggests it to be an Idumean name. But in my edition of that treatise, Haman is not called the son of Chuza, but , “the son of Ciza”; and besides, Chuza is a Jewish name, and the name of a family of note among the Jews: hence we read g of R. Broka the Chuzite; where the gloss is, “for he was”, , “of the family of Chuzai”. And elsewhere h mention is made of two sons of Chuzai; and both the gloss, and Piske Harosh upon the place, say, “they were Jews”: so Abimi is said to be of the family of Chuzai, or the Chuzites i; and the same is said of R. Acha k. This man, here mentioned, was Herod’s steward; a steward of Herod the “tetrarch”, of Galilee. The Arabic version calls him his “treasurer”; and the Vulgate Latin, and the Ethiopic versions, his “procurator”; and some have thought him to be a deputy governor of the province under him; but he seems rather to be a governor, or “chief of his house”, as the Syriac version renders it: he was one that presided in his family, and managed his domestic affairs; was an overseer of them, as Joseph was in Potiphar’s house; and the same Greek word that is here used, is adopted by the Jews into their language, and used of Joseph l: and who moreover say m,
“let not a man appoint a steward in his house; for if Potiphar had not appointed Joseph, , “a steward” in his house, he had not come into that matter,”
of calumny and reproach. It was common for kings, princes, and great men, to have such an officer in their families. We read n of a steward of king Agrippa’s, who was of this same family. The Persic version is very foreign to the purpose, making Chuza to be “of the family of Herod”. This man might be either dead, as some have conjectured; or, if living, might be secretly a friend of Christ, and so willing that his wife should follow him; or, if an enemy, such was her zeal for Christ, that she cheerfully exposed herself to all his resentments; and chose rather meanness, contempt, and persecution with Christ, and for his sake, than to enjoy all the pleasures of Herod’s court without him.
And Susannah; this also was a name for a woman with the, Jews, as appears from the history of one of this name with them, which stands among the apocryphal writings. She, as well as Joanna, and perhaps also Mary Magdalene, were rich, and persons of substance, as well as note, as should seem by what follows: “and many others”; that is, many other women; for the words, are of the feminine gender:
which ministered unto him of their substance; four ancient copies of Beza’s, and five of Stephens’s, and the Syriac version read, “which ministered unto them”; that is, to Christ, and his disciples, as the Persic version expresses it. This shows the gratitude of these women, who having received favours from Christ, both for their souls and bodies, make returns to him out of their worldly substance, in a way of thankfulness; and also the low estate of Christ, and his disciples, who stood in need of such ministrations; and may be an instruction to the churches of Christ to take care of their ministers, and to communicate in all good things to them, of whose spiritual things they partake; and may be a direction to them to minister to them of what is their own substance, and not another’s; and to minister a proper part, and not the whole, as these women ministered to Christ, and his apostles, of substance which was their own, and that not all of it, but out of it.
e T. Bab. Sota, fol. 22. 1. f Massechet Sopherim, c. 13. sect. 6. g T. Bab. Tasnith, fol. 22. 1. h T. Bab. Nedarim, fol. 22. 1. i Juchasin, fol. 75. 1. k Juchasin, fol. 78. 1. l Targum Jon. & Jerus. in Gen. xxxix. 4. m T. Bab. Beracot, fol 63. 1. & Maimon lssure Bia, c. 22. sect. 15. & Maggid Misn. in ib. n T. Bab. Sacca, fol. 27. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Joanna (). Her husband , steward () of Herod, is held by some to be the nobleman () of Joh 4:46-53 who believed and all his house. At any rate Christ had a follower from the household of Herod Antipas who had such curiosity to see and hear him. One may recall also Manaen (Ac 13:1), Herod’s foster brother. Joanna is mentioned again with Mary Magdalene in Lu 24:10.
Who ministered unto them ( ). Imperfect active of , common verb, but note augment as if from and , but from and that from and (dust). The very fact that Jesus now had twelve men going with him called for help from others and the women of means responded to the demand.
Of their substance ( ). From the things belonging to them. This is the first woman’s missionary society for the support of missionaries of the Gospel. They had difficulties in their way, but they overcame these, so great was their gratitude and zeal.
Fuente: Robertson’s Word Pictures in the New Testament
Steward [] . From ejpitrepw, to turn toward; thence to turn over to, transfer, and so commit or intrust to. The word thus literally means, one to whom the management of affairs is turned over.
4 – 18. Compare Mt 13:1 – 23; Mr 4:1 – 25.
Fuente: Vincent’s Word Studies in the New Testament
1) “And Joanna the wife of Chuza Herod’s steward,” (kai loanna gune chouza epitropou krodou) “And Joanna who was the wife of Chuza, Herod’s steward,” from the house of Roman royalty, Mat 14:2, mentioned also in Luk 24:10. Beyond this nothing more is known of her. That she followed Jesus many days, many miles, and ministered to Him with her own substance or livelihood says much for her, Mat 7:20.
2) “And Susanna, and many others,” (kai Sousanna kai heterai pollai) “And Susanna and many others,” different kinds of women, or women in different levels or roles of society, who had been healed, with common desire to follow and serve Jesus out of gratitude for their healing and salvation.
3) “Which ministered to him of their substance.” (aitines diekonun autois ek ton huparchonton autois) “Who ministered to them (to Jesus and the twelve) out of their accumulated possessions,” or from substance of their own estates. They supplied the necessities of life for Jesus and His twelve missionary apostles, wherever He sent then, Mat 14:1-2; Mar 15:40-41; Mat 10:1-7; This is the spirit of true mission work, 1Co 9:6-18.
Fuente: Garner-Howes Baptist Commentary
Luk 8:3
. Joanna, the wife of Chuza It is uncertain whether or not Luke intended his statement to be applied to those women in the same manner as to Mary To me it appears probable that she is placed first in order, as a person in whom Christ had given a signal display of his power; and that the wife of Chuza, and Susanna, matrons of respectability and of spotless reputation, are mentioned afterwards, because they had only been cured of ordinary diseases. Those matrons being wealthy and of high rank, it reflects higher commendation on their pious zeal, that they supply Christ’s expenses out of their own property, and, not satisfied with so doing, leave the care of their household affairs, and choose to follow him, attended by reproach and many other inconveniences, through various and uncertain habitations, instead of living quietly and at ease in their own houses. It is even possible, that Chuza, Herod’s steward, being too like his master, was strongly opposed to what his wife did in this matter, but that the pious woman overcame this opposition by the ardor and constancy of her zeal.
Fuente: Calvin’s Complete Commentary
(3) Joanna, the wife of Chuza.Here again we have a convert of the upper class. The name was the feminine form of Joannes, and appears in modern languages abbreviated into Joanne, Joan, or Jane. Nothing further is known of Chuzabut the steward (the same word as in Mat. 20:8, and the tutor or guardian of Gal. 4:2) of the Tetrarch, the manager of his income and expenditure, must have been a man of some mark. We may think of him and his wife as having probably come under the influence of the Baptist or of Manaen, the foster-brother of the Tetrarch, probably also of one of the servants to whom Antipas imparted his belief that John the Baptist was risen from the dead. Joanna appears again in the history of the Resurrection (Luk. 24:10). It is possible, as suggested in the Note on Joh. 4:46, that he may have been identical with the nobleman or member of the royal household at Capernaum. On this supposition her ministration may have been the result of overflowing gratitude for the restored life of her son.
Susanna.The name, which meant a lily (comp. Rhoda, a rose, in Act. 12:13, and Tamar, a palm, in Gen. 38:6, 2Sa. 13:2, as parallel instances of feminine names derived from flowers or trees), meets us in the well-known Apocryphal addition to the Book of Daniel known as Susanna and the Elders. Nothing further is known of the person thus named.
Many others.It seems clear that St. Luke must have come into personal contact with some, at least, of those whom he describes so fully. They were, we may well believe, among the eye-witnesses and ministers of the word (Luk. 1:2) from whom he derived much of his information. (See Introduction.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Joanna The feminine of John, (see note on Luk 1:13,) and the same as Jane.
Chuza Herod’s steward The manager of his property concerns and his household affairs. The royal residence of Herod Antipas, Sepphoris, which was the Roman capital of Galilee, stood near the centre of that province, on an elevated table-land but a small distance from Capernaum. From the mountain which separated it from the broad plain Nazareth was plainly visible. Hence Herod, the actual sovereign, and Jesus, the rightful sovereign by birth, were in close proximity. And hence the wife of Herod’s steward might easily hear of such miracles as the healing the centurion’s servant and the raising of the widow’s son at Nain. There were saints, perhaps, in Herod’s house, as there afterwards were in Caesar’s.
See note on Mat 14:2.
Of their substance These seem to be mentioned by Luke, including Mary Magdalene, as women of rank, wealth, and character. In a very incidental way he gives us to understand how the Son of man was as a man supported. He did not live by miracle. He commanded no stones to be made bread. The kingdom of God is to be built up, society is to be improved and renovated, not by miracle, but by the natural process of human agency.
Fuente: Whedon’s Commentary on the Old and New Testaments
3 And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance.
Ver. 3. Joanna, the wife of Chuza, Herod’s steward ] Or treasurer, as the Arabic calleth him, his vicar-general, or protetrarch. This court lady followeth Christ: so did Serena the empress, who was therefore martyred by her husband Diocletian. So Elizabeth, Queen of Denmark; of whom Luther testifieth (in Epist. ad Jo. Agrieol.) that she died a faithful professor of the reformed religion; and addeth, Scilicet Christus etiam aliquando voluit Reginam in coelum vehere. Christ would once save a queen: which he doth not often.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3. ] Prof. Blunt has observed in his Coincidences, that we find a reason here why Herod should say to his servants ( Mat 14:2 ), ‘This is John the Baptist,’ &c., viz. because his steward’s wife was a disciple of Jesus, and so there would be frequent mention of Him among the servants in Herod’s court.
This is Herod Antipas.
Johanna is mentioned again ch. Luk 24:10 , and again in company with Mary Magdalene and others. Susanna is not again mentioned.
., providing food, and giving other necessary attentions.
Fuente: Henry Alford’s Greek Testament
the wife. She may have been the cause of Herod’s interest. Mar 6:14-16. Mar 23:8.
others. Greek. Plural of heteros. App-124. See Mat 27:55. which. Marking a class.
of = from. apo as in Luk 8:2, but all the texts read ek.
substance = property.
Fuente: Companion Bible Notes, Appendices and Graphics
3.] Prof. Blunt has observed in his Coincidences, that we find a reason here why Herod should say to his servants (Mat 14:2), This is John the Baptist, &c., viz.-because his stewards wife was a disciple of Jesus, and so there would be frequent mention of Him among the servants in Herods court.
This is Herod Antipas.
Johanna is mentioned again ch. Luk 24:10, and again in company with Mary Magdalene and others. Susanna is not again mentioned.
., providing food, and giving other necessary attentions.
Fuente: The Greek Testament
Luk 8:3. , Joanna) the wife of a husband of high standing in the world. [Her public attendance on the Saviour does not seem to have been without effect, in bringing it about that Herod came to know something concerning Jesus, ch. Luk 9:7.-V. g.]: yet in the household of Jesus Mary Magdalene takes precedency of her.-, steward).-, ministered) The record of their ministry to the Lord is an ample reward of their liberality. But at that time, no doubt, many supposed them to be silly women.
Fuente: Gnomon of the New Testament
Herod
See margin ref., (See Scofield “Mat 14:1”).
Fuente: Scofield Reference Bible Notes
Joanna: Luk 24:10
Herod’s: Luk 9:7-9, Joh 4:46-53, Act 13:1, Phi 4:22
of their: 1Ch 29:14, Isa 23:18, Mat 2:11, Mat 25:40, Mat 26:11, Act 9:36-39, 2Co 8:9, 1Ti 5:10
Reciprocal: Exo 35:25 – General 2Sa 17:29 – for David 2Ki 4:10 – Let us Pro 11:16 – gracious Ecc 10:19 – but Mat 8:20 – the Son Mat 27:55 – ministering Mar 1:31 – ministered Mar 10:52 – followed Mar 15:40 – Mary Magdalene Mar 15:41 – ministered Luk 4:39 – and ministered Luk 10:38 – received Luk 16:1 – a steward Act 1:14 – with the Rom 16:1 – a servant 2Ti 1:18 – ministered 1Pe 3:5 – the holy 1Pe 4:10 – minister
Fuente: The Treasury of Scripture Knowledge
3
The women had been favored by Jesus miraculously, and they showed their appreciation by ministering to him of their substance, which means necessities of life.
Fuente: Combined Bible Commentary
And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance.
[The wife of Chusa.] We meet with such a name in Haman’s genealogy: “The king promoted Haman the Hammedathite, the Agathite, the son of Cusa;” etc. The Targumist, Esther_5, reckoning up the same genealogy, mentions not this name, and differs in others. Only this let us take notice of by the way, that Chusa is a name in the family of Haman the Edomite, and this Cusa here was in the family of Herod, who himself was of the blood of the Edomites.
Fuente: Lightfoot Commentary Gospels
Luk 8:3. Joanna. Her name appears again in chap. Luk 24:10.
The wife, perhaps at that time a widow, of Chuzas Herods steward, i.e., the house-steward of Herod Antipas. Through this family Herod and his servants (Mat 14:2) might have heard of Jesus. Some have identified Chuzas with the nobleman whose son was healed by our Lord (Joh 4:46-54); but the reason for Joannas gratitude was that she had herself been healed (Luk 8:2).
Susanna (lily). Not mentioned again.
And many others. Comp. Mat 27:55.
Who ministered. All of them were such as thus ministered, i.e., provided food and other necessary attentions.
Unto them (the better supported reading), i.e., to the whole company. The alteration to the singular was probably designed to exalt the service of the women; but what was done to the disciples was done to Christ, according to His own words (Mat 25:40).
From their substance. This implies that some, perhaps most of them, were persons of means.
Our Lord confided in the purity and faithfulness of His Galilean friends; He exalted women into the circle of His followers; womans work was at once a service of grateful love (a diaconate); these women of high position felt that constant temporal service was a fitting, though insufficient, return for spiritual benefits.Such a circle as this is possible only where Christ is; about Him as the centre, gather preaching men and ministering women in purity and harmony.
Fuente: A Popular Commentary on the New Testament
Verse 3
Herod’s. This was Herod Antipas, the son of old King Herod, and the tetrarch of this part of his father’s dominions.–Of their substance; of their property. This and other allusions show that Jesus did not throw himself upon the local and casual charity of the people among whom he travelled, but made, himself, a proper provision for the wants of his company, from the contributions of known and tried friends. From Luke 9:13, it seems that they were accustomed to travel with supplies of provisions and money. Perhaps Philip at one time, (John 6:5,) and certainly Judas afterwards, acted as treasurer and steward. In the same way, we ought, in all our religious enterprises, to make provision ourselves, in the most systematic and business-like manner, for all the wants which the most active sagacity can foresee; and never make faith a substitute for forethought, or expect aid, from divine interpositions, in emergencies which might have been provided for by prudential arrangements of our own.