Of Their Substance - Aug. 17th, 2025

INTRODUCTION

• Hook (story/statistic/striking claim)

A single unseen support can hold up a great span. Engineers tell us that the quiet girders matter as much as the visible arch. Luke 8:1–3 takes us under the bridge of Jesus’ Galilean ministry and lets us see the girders: grateful women who, having been healed, quietly sustained the Lord and His apostles “of their substance.”

• Felt need & purpose statement

Many saints long to know whether their hidden service matters to God. This text answers with a resounding yes. Today we will see how Christ advances His kingdom, whom He calls to accompany Him, and how restored disciples—women and men alike—translate grace received into grace given.

• Brief context/background

Luke has just shown a forgiven woman loving much (Lk. 7:36–50). Now he widens the lens: Jesus is on an itinerant preaching tour “throughout every city and village,” the Twelve are with Him, and so are “certain women” healed of demonic spirits and sicknesses—Mary called Magdalene, Joanna the wife of Chuza Herod’s steward, Susanna, and “many others”—who “ministered unto him of their substance.”

• Transition sentence to first main point

Let us begin where Luke begins: with the King Himself, the scope of His mission, and the substance of His message.

I. THE KING’S ITINERANT PROCLAMATION – Luke 8:1

A. The Scope and Method of His Mission – Luke 8:1a

Luke 8:1 KJV

1a And it came to pass afterward, that he went throughout every city and village,

– Word snapshot (Strong’s #, meaning, relevance)

“Preaching” (kērussōn, G2784) = to herald with authority; official proclamation.

“Shewing the glad tidings” (euangelizomenos, G2097) = to announce good news; gospelizing.

“Kingdom” (basileia, G932) = God’s reign/royal rule rather than mere territory.

– Historical‑cultural aside (≈ 1 paragraph)

Galilee in the first century was a patchwork of towns and hamlets, with dusty roads threading lakeside markets like Magdala and administrative centers influenced by Herod Antipas. Itinerant teachers typically depended upon hospitality and patronage. Jesus’ deliberate circuit “throughout every city and village” shows a comprehensive evangelization: not the elite alone in cities, nor the poor alone in villages, but all. His pair of participles—heralding and gospelizing—portray a royal envoy announcing God’s saving reign in synagogue, street, and field.

– Expository paragraph(s) with cross‑refs

Luke emphasizes movement and method. The imperfect sense—He “went about”—depicts sustained advance. The content is the same as His programmatic word in Lk. 4:43: “I must preach the kingdom of God to other cities also: for therefore am I sent.” The kingdom here is God’s royal action breaking in through the King’s presence (cf. Lk. 11:20: “if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you”). The pairing of kērussō and euangelizō teaches that the gospel is not private counsel but public news—announced with authority and suffused with grace. The seed of the Word is being widely cast; the parable of the sower that follows (Lk. 8:4–15) interprets these travels: varied soils will now reveal themselves.

– Illustration (1–2 sentences)

When a town crier once rang the bell, the hearing was not optional; news from the crown demanded attention. Christ, the true Herald, rings the bell from village to village.

– Application (lay‑level, specific)

Receive His Word as royal news. Make room weekly to hear, read, and rehearse the King’s message (Luke 8:15). Share that news in your “villages”—home, workplace, neighborhood—this week by a clear gospel conversation and a tangible kindness that matches your words.

[I. THE KING’S ITINERANT PROCLAMATION – Luke 8:1

A. The Scope and Method of His Mission – Luke 8:1a]

B. The Substance and Joy of His Message – Luke 8:1b

Luke 8:1 KJV

1b …preaching and shewing the glad tidings of the kingdom of God:

– Word snapshot (Strong’s #, meaning, relevance)

“Glad tidings” (euangelion concept via euangelizō, G2097) = joyous announcement; victory news.

“With him” (syn, implied) = fellowship-in-mission; not spectators but learners beside Him.

– Historical‑cultural aside (≈ 1 paragraph)

Ancient “good news” often celebrated a military victory or a royal birth. Luke baptizes the term: the victory is over sin, Satan, and sickness; the Royal Son has arrived. The “glad tidings” meet a land marked by demonic oppression and bodily frailty. To broken households and burdened consciences, the kingdom’s arrival is indeed good news.

– Expository paragraph(s) with cross‑refs

The gospel of the kingdom is both word and deed: authority in proclamation and power in liberation. What He says, He shows (cf. Lk. 7:22; 8:2). Forgiveness (Lk. 7:48), cleansing (Lk. 5:13), authority over evil (Lk. 8:2; 8:26–39), over nature (Lk. 8:22–25), and over death (Lk. 8:49–56) all authenticate the message. The “twelve were with him”—their proximity is the seminary of the soul (Mark 3:14). They are hearing the Word that will later be entrusted to them (Acts 1:8). The church today is called to be both a heralding people (Rom 10:14–15) and a helping people (Tit 3:14), embodying the news we announce.

– Illustration (1–2 sentences)

A hymn can carry both lyric and tune; sever either and the song is lost. The Lord’s ministry weds proclamation (lyric) and demonstration (tune) into a single gospel song.

– Application (lay‑level, specific)

Ask the Lord for one person this week to whom you may both speak the gospel and show the gospel—speak of Christ crucified and risen; show His kindness by a meal, a ride, or an errand in Jesus’ name.

Illustration & group application for Main Point I

Think of a seed truck scattering broadly across a broad plain. The sower’s intent is generous; the field’s condition will tell the story. As a church, let us commit to a wide gospel scattering: adopt a quarterly plan for neighborhood invitations and pair it with acts of mercy (food pantry, visitation). Let the harvest God chooses be His glory, not our measure.

Transition to Main Point II

If the King goes forth with the Word, who goes with Him? Luke names the company—first, the Twelve; and then, a cohort many might not expect.

[I. THE KING’S ITINERANT PROCLAMATION – Luke 8:1

A. The Scope and Method of His Mission – Luke 8:1a

B. The Substance and Joy of His Message – Luke 8:1b]

II. THE COMPANY OF DISCIPLES: APOSTLES AND WOMEN – Luke 8:1c–2

A. The Twelve With Him: Formation of Witnesses – Luke 8:1c

Luke 8:1 KJV

1c and the twelve were with him,

– Word snapshot (Strong’s #, meaning, relevance)

“Twelve” (symbolic fullness; Israel restored) = chosen apostles (cf. Luke 6:13).

“With” (meta/syn, companionship) = shared life/risk; apprenticeship for mission (Mark 3:14).

– Historical‑cultural aside (≈ 1 paragraph)

Twelve echoes the tribes: Jesus is reconstituting the people of God under His headship. In rabbinic custom, disciples followed, learned, and imitated their Teacher. These are not mere auditors; they will be emissaries. Their “withness” lays the groundwork for “witness.”

– Expository paragraph(s) with cross‑refs

The Twelve’s presence signals continuity and commission. They watch the King herald the kingdom (Lk. 8:1), and soon they will do the same (Lk. 9:1–6: “he sent them to preach the kingdom of God, and to heal the sick”). Their weaknesses are on display in Luke (e.g., Lk. 9:46), but their calling stands: eyewitnesses of His ministry, passion, and resurrection (Lk. 24:48; Acts 1:8). Jesus builds capacity by proximity. Pastors and parents imitate this pedagogy when we invite others close enough to see both our message and our manner (1 Thess 2:8).

– Illustration (1–2 sentences)

Apprentices learn a craft by standing at the bench beside the master. Christianity is learned at Christ’s bench—life-on-life.

– Application (lay‑level, specific)

Invite a younger believer into your weekly rhythms: family worship night, a hospital visit, or a service project. Proximity today becomes witness tomorrow.

[II. THE COMPANY OF DISCIPLES: APOSTLES AND WOMEN – Luke 8:1c–2

A. The Twelve With Him: Formation of Witnesses – Luke 8:1c]

B. Certain Women Healed and Following – Luke 8:2

Luke 8:2 KJV

2 And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,

– Word snapshot (Strong’s #, meaning, relevance)

“Healed” (therapeuō, G2323) = to cure; to restore to wholeness.

“Evil spirits” (pneumata ponēra, G4151 + G4190) = malevolent spiritual beings; demonic oppression.

“Infirmities” (astheneiai, G769) = weaknesses; bodily illnesses.

“Devils”/demons (daimonia, G1140) = unclean spirits; Christ’s authority expels them.

– Historical‑cultural aside (≈ 1 paragraph)

In Second Temple Judaism, women generally lived in the private sphere and did not travel with rabbis. Demonization and chronic illness often brought isolation and shame. Against this backdrop, Jesus’ healing of women and welcoming them into His traveling circle was both compassionate and countercultural. Benefaction by women was known in the Greco‑Roman world, but a mixed-gender, holy mission band under a Jewish teacher was striking.

– Expository paragraph(s) with cross‑refs

Luke’s syntax (women “who had been healed”) frames discipleship as a response to prior mercy. Mary Magdalene’s seven expelled demons accent the depth of her deliverance and the greatness of Christ’s authority (Lk. 11:20). Luke does not conflate her with the “sinner” of Lk. 7:36–50; he introduces her here as a distinct, dramatically freed disciple who will be at the cross and the tomb (Lk. 24:10). The list will grow to include Joanna and Susanna (v. 3), signaling diverse backgrounds: a former demoniac and a palace official’s wife together in one redeemed fellowship. This is Luke’s theology in narrative: the King gathers a people from every station (Luke 7:1–10; 7:36–50), men and women together (Lk. 2:25–38; 8:1–3), to hear the Word and do it (Lk. 8:21).

– Illustration (1–2 sentences)

A magnet draws iron filings from scattered places into one pattern. Christ’s grace gathers the scattered—oppressed and influential—into one new community.

– Application (lay‑level, specific)

Welcome the disciples God sends—across age, background, and story. This week, sit with someone you do not yet know in the church family; hear their testimony; pray with them; invite them to your table.

Illustration & group application for Main Point II

Picture a mosaic: each piece different in size and shade, yet the image appears only when the pieces are set together. As a body, let us cultivate “withness” and widen the circle—pair seasoned saints and newer believers in prayer partnerships; enroll women and men alike in meaningful service pathways that befit holiness and order.

Transition to Main Point III

Luke names one more distinctive: how these women turned healing into help. If grace is received, what form does gratitude take?

[I. THE KING’S ITINERANT PROCLAMATION – Luke 8:1

A. The Scope and Method of His Mission – Luke 8:1a

B. The Substance and Joy of His Message – Luke 8:1b

II. THE COMPANY OF DISCIPLES: APOSTLES AND WOMEN – Luke 8:1c–2

A. The Twelve With Him: Formation of Witnesses – Luke 8:1c

B. Certain Women Healed and Following – Luke 8:2]

III. GRATEFUL STEWARDSHIP: THE WOMEN’S MINISTRY OF MEANS – Luke 8:3

A. Named Witnesses and Holy Patronage – Luke 8:3a

Luke 8:3 KJV

3a And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others,

– Word snapshot (Strong’s #, meaning, relevance)

“Wife”/“woman” (gynē, G1135) = here, marital identification.

“Steward” (epitropos, G2012) = manager/administrator; high household official.

“Many others” (heterai pollai) = plurality beyond the named; a sizeable fellowship.

– Historical‑cultural aside (≈ 1 paragraph)

Chuza, Herod Antipas’s epitropos, would have managed significant resources. Joanna’s presence signals the gospel’s reach into the royal household. Susanna—named but otherwise unknown—represents the many whose quiet contributions God records. Inscriptions attest to female benefactors in the period; Luke sanctifies the pattern: holy patronage in service of the true King.

– Expository paragraph(s) with cross‑refs

Joanna’s inclusion alongside Mary Magdalene embodies Luke’s social breadth: from palace to fishing town, the King calls and keeps. These named women will be present at the empty tomb (LK. 24:10), anchoring Luke’s historiography in eyewitness memory. Their naming also dignifies their gifts (Heb 6:10). The church’s later story will mirror this: Phoebe, a diakonos and prostatis (benefactor), aids gospel work (Rom 16:1–2); Lydia’s household hospitality becomes a mission beachhead (Acts 16:14–15). God delights to weave unseen support into His seen advance.

– Illustration (1–2 sentences)

Every orchestra needs strings and winds—and a patron who keeps the lights on. Luke lets us meet the patrons and hear their music.

– Application (lay‑level, specific)

Write two notes this week to thank a “Joanna” or “Susanna” in our fellowship—someone whose consistent, quiet giving or serving sustains our common work. Pray for God to multiply her seed sown (2 Cor 9:10).

[III. GRATEFUL STEWARDSHIP: THE WOMEN’S MINISTRY OF MEANS – Luke 8:3

A. Named Witnesses and Holy Patronage – Luke 8:3a]

B. “Of Their Substance”: The Theology of Kingdom Stewardship – Luke 8:3b

Luke 8:3 KJV

3b….which ministered unto him of their substance.

– Word snapshot (Strong’s #, meaning, relevance)

“Ministered” (diēkonoun, from diakoneō, G1247) = to serve, to supply practical needs; ongoing action.

“Substance” (hyparchonta, G5224; cf. hyparchō, G5225) = possessions, goods under one’s control.

Variant note: some manuscripts read “unto them” (autois)—either way, the sense includes sustaining Jesus and His company. However, the AV emphasizes a subtle application point that when we give support to the ministry, we give to support Jesus Himself, as we “minister unto Him” not “them.”

– Historical‑cultural aside (≈ 1 paragraph)

Itinerant ministry required food, lodging, alms for the poor, and travel provisions. In a culture where men typically held purse strings, widows or women of means could control property. The women’s giving, continuous in tense, formed a stable backbone for a mobile mission. Jesus’ acceptance of their aid displays holy humility and grants the givers the blessing of partnership.

– Expository paragraph(s) with cross‑refs

“Ministered… of their substance” is Luke’s succinct theology of stewardship. Possessions are not idols to hoard (Luke 12:15–21) but instruments to deploy (Lk. 11:41; 18:22; Acts 4:32–35). Grace moves the hand from grasping to giving; Mary gave perfume (Lk. 7:37–38), these women give provisions (Lk. 8:3), Zacchaeus gives restitution (Lk. 19:8). Their service models “good ground” (Lk. 8:15): hearing, keeping, and fruiting in tangible generosity. Jesus dignifies both serving and being served (Mark 10:45; Luke 22:27). The church errs when it prizes platform and neglects the pantry; Luke records the pantry with joy.

– Illustration (1–2 sentences)

An unseen root system feeds the tallest tree. “Of their substance” is the root system; the visible canopy of preaching and miracles is fed by hidden faithfulness.

– Application (lay‑level, specific)

Consecrate a portion of your “hyparchonta” this month to a gospel end you can name: a missionary, benevolence, church planting, or evangelism training. Automate it if helpful, pray over it, and follow it with a practical act of service that costs you time as well as treasure.

Illustration & group application for Main Point III

The widow of Zarephath fed Elijah and found her barrel and cruse sustained (1 Kings 17:8–16). As a body, let us take one specific step: designate a “Luke 8:3 Fund” for behind‑the‑scenes ministries (member care, meal trains, facility helps, missionary care packages) and invite the church to adopt it as a monthly stewardship habit. Then celebrate not amounts but answered needs.

CONCLUSION

• Concise recap of main points (fresh wording)

[I. THE KING’S ITINERANT PROCLAMATION – Luke 8:1

A. The Scope and Method of His Mission – Luke 8:1a

B. The Substance and Joy of His Message – Luke 8:1b

II. THE COMPANY OF DISCIPLES: APOSTLES AND WOMEN – Luke 8:1c–2

A. The Twelve With Him: Formation of Witnesses – Luke 8:1c

B. Certain Women Healed and Following – Luke 8:2

III. GRATEFUL STEWARDSHIP: THE WOMEN’S MINISTRY OF MEANS – Luke 8:3

A. Named Witnesses and Holy Patronage – Luke 8:3a]

B. “Of Their Substance”: The Theology of Kingdom Stewardship – Luke 8:3b]

The King heralded good news throughout Galilee; His message was public, powerful, and joyful. He did not walk alone: the Twelve learned by His side, and a surprising company of women—healed, grateful, resolute—walked with Him. Their love took shape as sustained service, “ministering… of their substance,” and God inscribed their names upon the page.

• Clear gospel summary (1 Cor 15:3–4)

This same Jesus “died for our sins according to the scriptures; and… was buried, and… rose again the third day according to the scriptures” (1 Cor 15:3–4). By His cross He paid our debt; by His resurrection He broke death’s hold. All who repent and believe are forgiven, delivered from the power of darkness, and translated into the kingdom of God’s dear Son.

• Direct call to action(s) tied to sermon purpose

First, receive the King’s Word as royal news; bow the heart afresh to His reign. Second, practice “withness”: draw near to Christ and His people in intentional discipleship. Third, choose one concrete way this week to turn gratitude into stewardship—give and serve “of your substance” toward a clear gospel good. Your Father who sees in secret will reward openly.

• Final sentence = Homiletical Recap

The King proclaims, the Twelve accompany, the women serve: grace received becomes grace given.

INVITATION SCRIPT – brief wording to guide the response time

Friend, if the Lord has shone His light into your heart today, come to Christ. Believe the glad tidings: Jesus died for your sins and rose again to save you. Turn to Him now; we will gladly pray with you.

Believer, would you ask the Lord, “Where shall my grateful service take shape?” Come dedicate a specific gift or act of service “of your substance.” If you need prayer for courage, counsel, or direction, come—let us seek the King together.