Prophets. The entire passage is a point-by-point reciting of the covenant

Prophets. The entire passage is a point-by-point reciting of the covenant

stigma of unwed motherhood. Joseph would obviously have known that the child was not his. She knew she would be accused of adultery—an offense punishable by stoning (Deut. 22:13–21; cf. John 8:3–5). Yet she willingly and graciously submitted to the will of God.

LUKE—NOTE ON 1:41 filled with the Holy Spirit. I.e., controlled by the Holy Spirit, who undoubtedly guided Elizabeth's remarkable expression of praise. See notes on vv. 43, 44, 67.

LUKE—NOTE ON 1:43 the mother of my Lord. This expression is not in praise of Mary, but in praise of the child whom she bore. It was a profound expression of Elizabeth's confidence that Mary's child would be the long-hoped-for Messiah— the one whom even David called "Lord" (cf. 20:44). Elizabeth's grasp of the situation was extraordinary, considering the aura of mystery that overshadowed all these events (cf. 2:19). She greeted Mary not with skepticism but with joy. She understood the response of the child in her own womb. And she seemed to comprehend the immense importance of the child whom Mary was carrying. All of this must be attributed to the illuminating work of the Spirit (1:41).

LUKE—NOTE ON 1:44 the baby in my womb leaped for joy. The infant, like his mother, was Spirit-filled (cf. vv. 15, 41). His response, like that of Elizabeth, was supernaturally prompted by the Spirit of God (see note on v. 41).

LUKE—NOTE ON 1:46–55 Mary's Magnificat (the first word in the Latin translation; see notes on vv. 68–79; 2:29–32) is filled with OT allusions and quotations. It reveals that Mary's heart and mind were saturated with the word of God. It contains repeated echoes of Hannah's prayers, e.g., 1 Sam. 1:11 and 2:1– 10. These verses also contain numerous allusions to the Law, the Psalms, and the Prophets. The entire passage is a point-by-point reciting of the covenant promises of God.

LUKE—NOTE ON 1:47 my Savior. Mary referred to God as "Savior," indicating both that she recognized her own need of a Savior, and that she knew the true God as her Savior. Nothing here or anywhere else in Scripture indicates Mary thought of herself as "immaculate" (free from the taint of original sin). Quite the opposite is true; she employed language typical of someone whose only hope for salvation is divine grace. Nothing in this passage lends support to the notion that Mary herself ought to be an object of adoration.

LUKE—NOTE ON 1:48 humble estate. The quality of Mary that shines most clearly through this passage is a deep sense of humility.

LUKE—NOTE ON 1:56 about three months. Mary arrived in the sixth month of Elizabeth's pregnancy (v. 26), so she evidently stayed until John the Baptist was born. her home. At this point Mary was still betrothed to Joseph, not yet living in his house (cf. Matt. 1:24).

LUKE—NOTE ON 1:59 the eighth day. In accord with God's commandment (Gen. 17:12; Lev. 12:1–3; cf. Phil. 3:5), it had become customary to name a child at circumcision. The ritual brought together family and friends, who in this case, pressured the parents to name the baby "after his father"—probably intending this as a gesture of respect to Zechariah.

LUKE—NOTE ON 1:60 No. Elizabeth had learned from Zechariah in writing (v. 63), everything Gabriel had said to him.

LUKE—NOTE ON 1:62 made signs to his father. The priests conducting the circumcision ceremony appear to have assumed that since he could not speak he was also deaf.

LUKE—NOTE ON 1:65 fear. See note on v. 12. all the hill country of Judea. I.e., Jerusalem and the surrounding area. John the Baptist's reputation began to spread from the time of his birth (v. 66).

LUKE—NOTE ON 1:67 filled with the Holy Spirit. See note on v. 41. In every case where someone was Spirit-filled in Luke's nativity account, the result was Spirit-directed worship. Cf. Eph. 5:18–20.

LUKE—NOTE ON 1:68–79 This passage is known as the Benedictus (the first word of v. 68 in the Latin translation; see notes on vv. 46–55; 2:29–32). Like Mary's Magnificat, it is liberally sprinkled with OT quotations and allusions. When Zechariah was struck mute in the temple (1:20), he was supposed to deliver a benediction (see note on v. 21). So it is fitting that when his speech was restored, the first words out of his mouth were this inspired benediction.

LUKE—NOTE ON 1:69 horn of salvation. A common expression in the OT (2 Sam. 22:3; Ps. 18:2; cf. 1 Sam. 2:1). The horn is a symbol of strength (Deut. 33:17). These words were clearly not meant to exalt John the Baptist. Since both Zechariah and Elizabeth were Levites (see note on Luke 1:5), the One raised up

"in the house of his servant David" could not be John, but spoke of Someone greater than he (John 1:26–27). Luke 1:76–79 speaks of John's role.

LUKE—NOTE ON 1:72 his holy covenant. I.e., the Abrahamic Covenant (v. 73), with its promise of salvation by grace. See note on Gen. 12:1–3.

LUKE—NOTE ON 1:76 the prophet of the Most High. See note on v. 32.

LUKE—NOTE ON 1:77 the forgiveness of their sins. Forgiveness of sins is the heart of salvation. God saves sinners from separation from him and from eternal hell only by atoning for and forgiving their sins. See notes on Rom. 4:6–8; 2 Cor. 5:19; Eph. 1:7; Heb. 9:22.

LUKE—NOTE ON 1:78 sunrise. A messianic reference (cf. Isa. 9:2; 60:1–3; Mal. 4:2; 2 Pet. 1:19; Rev. 22:16).

LUKE—NOTE ON 1:80 in the wilderness. Several groups of ascetics inhabited the wilderness regions east of Jerusalem. One was the famous Qumran community, source of the Dead Sea Scrolls. John's parents, already old when he was born, might have given him over to the care of someone with ties to such a community. In a similar way, Hannah consecrated Samuel to the Lord by entrusting him to Eli (1 Sam. 1:22–28). However, there is nothing concrete in Scripture to suggest that John was part of any such group. On the contrary, he is painted as a solitary figure, in the spirit of Elijah. See note on Luke 1:17.

LUKE—NOTE ON 2:1 Caesar Augustus. Caius Octavius, grand-nephew, adopted son, and primary heir to Julius Caesar. Before and after Julius's death in 44 B.C., the Roman government was constantly torn by power struggles. Octavius ascended to undisputed supremacy in 31 B.C. by defeating his last remaining rival, Antony, in a military battle at Actium. In 29 B.C., the Roman Senate declared Octavius Rome's first emperor. Two years later they honored him with the title "Augustus" ("exalted one"—a term signifying religious veneration). Rome's republican government was effectively abolished, and Augustus was given supreme military power. He reigned until his death at age 76 (A.D. 14). Under his rule, the Roman Empire dominated the Mediterranean region, ushering in a period of great prosperity and relative peace (the Pax Romana). He ordered "all the inhabited earth" (i.e., the world of the Roman Empire) to be counted. This was not merely a one-time census; the decree actually established a cycle of enrollments that were to occur every 14 years. Palestine had

previously been excluded from the Roman census, because Jews were exempt from serving in the Roman army, and the census was designed primarily to register young men for military service (as well as account for all Roman citizens). This new, universal census was ostensibly to number each nation by family and tribe (hence Joseph, a Judean, had to return to his ancestral home to register—see note on v. 3). Property and income values were not recorded in this registration. But soon the names and population statistics gathered in this census were used for the levying of poll taxes (see note on Matt. 22:17), and the Jews came to regard the census itself as a distasteful symbol of Roman oppression. See note on Luke 1:2.

LUKE—NOTE ON 2:2 Quirinius was governor of Syria. Fixing a precise date for this census is problematic. Publius Sulpicius Quirinius is known to have governed Syria during A.D. 6–9. A well known census was taken in Palestine in

A.D. 6. Josephus records that it sparked a violent Jewish revolt (mentioned by Luke, quoting Gamaliel, in Acts 5:37). Quirinius was responsible for administering that census, and he also played a major role in quelling the subsequent rebellion. However, that cannot be the census Luke has in mind here, because it occurred about a decade after the death of Herod (see note on Matt. 2:1)—much too late to fit Luke's chronology (cf. Luke 1:5). In light of Luke's meticulous care as a historian, it would be unreasonable to charge him with such an obvious anachronism. Indeed, archaeology has vindicated Luke. A fragment of stone discovered at Tivoli (near Rome) in A.D. 1764 contains an inscription in honor of a Roman official who, it states, was twice governor of Syria and Phoenicia during the reign of Augustus. The name of the official is not on the fragment, but among his accomplishments are listed details that, as far as is known, can fit no one other than Quirinius. Thus, he must have served as governor in Syria twice. He was probably military governor at the same time that history records Varus was civil governor there. With regard to the dating of the census, some ancient records found in Egypt mention a worldwide census ordered in 8 B.C. That date is not without problems, either. It is generally thought by scholars that 6 B.C. is the earliest possible date for Christ's birth. Evidently, the census was ordered by Caesar Augustus in 8 B.C. but was not actually carried out in Palestine until two to four years later, perhaps because of political difficulties between Rome and Herod. Therefore, the precise year of Christ's birth cannot be known with certainty, but it was probably no earlier than 6 B.C. and certainly no later than 4 B.C. Luke's readers, familiar with the political history of that era, would no doubt have been able to discern a very precise date from the information he gave.

LUKE—NOTE ON 2:3 own town. I.e., the place of tribal origin.

LUKE—NOTE ON 2:4 Nazareth . . . Bethlehem. Both Joseph and Mary were descendants of David and therefore went to their tribal home in Judea to be registered. This was a difficult trek of more than 70 miles through mountainous terrain—a particularly grueling journey for Mary, on the verge of delivery. Perhaps she and Joseph were conscious that a birth in Bethlehem would fulfill the prophecy in Mic. 5:2.

LUKE—NOTE ON 2:5 betrothed. See note on Matt. 1:18. Matthew 1:24 indicates that when the angel told Joseph about Mary's pregnancy, he "took his wife"— i.e., he took her into his home. But they did not consummate their marriage until after the birth of Jesus (Matt. 1:25). Therefore, technically, they were still betrothed.

LUKE—NOTE ON 2:7 firstborn. Mary had other children subsequent to this. See note on Matt. 12:46. cloths. Strips of cloth were used to bind a baby tightly. It kept the baby from injuring sensitive facial skin and eyes with its own (often sharp) fingernails, and was believed to strengthen the limbs. This is still the custom in some Eastern cultures. The absence of such cloths was a sign of poverty or lack of parental care (Ezek. 16:4). manger. A feeding trough for animals. This is the source of the notion that Christ was born in a stable, something nowhere stated in Scripture. Ancient tradition held that he was born in a cave (possibly one used as a shelter for animals). But no actual description of the location is given. no place for them in the inn. Possibly because many were returning to this ancient town to register in the census.

LUKE—NOTE ON 2:8 shepherds. Bethlehem was nearby Jerusalem, and many of the sheep used in the temple sacrifices came from there. The surrounding hills were prime grazing land, and shepherds worked in the area day and night, all year round. Therefore it is not possible to draw any conclusion about the time of year by the fact that shepherds were living out in the fields.

LUKE—NOTE ON 2:10 Fear not. See note on 1:12; cf. 1:65.

LUKE—NOTE ON 2:11 city of David. I.e., Bethlehem, the town where David was born—not the city of David, which was on the southern slope of Mount Zion (cf. 2 Sam. 5:7–9). a Savior. This is one of only two places in the Gospels where Christ is referred to as "Savior"—the other being John 4:42, where the men of

Sychar confessed him as "Savior of the world." Christ. "Christ" is the Greek equivalent of "Messiah" (see note on Matt. 1:1). Lord. The Greek word can mean "master"—but it is also the word used to translate the covenant name of God. Here (and in most of its NT occurrences), it is used in the latter sense, as a title of deity.

LUKE—NOTE ON 2:13 multitude. A term used to describe an army encampment. Christ also used military imagery to describe the angels in Matt. 26:53 (see note there. Revelation 5:11 suggests that the number of the angelic host may be too large for the human mind to fathom. Note that here the heavenly army brought a message of peace (Luke 2:14).

LUKE—NOTE ON 2:14 the highest. I.e., heaven. peace. This is not to be taken as a universal declaration of peace toward all humanity. Rather, peace with God is a corollary of justification (see note on Rom. 5:1). among those with whom he is pleased. God's peace is a gracious gift to those who are the objects of his pleasure.

LUKE—NOTE ON 2:18 all who heard it wondered. Wonderment at the mysteries of Christ's words and works is one of the threads that runs through Luke's Gospel. Cf. vv. 19, 33, 47–48; 1:21, 63; 4:22, 36; 5:9; 8:25; 9:43–45; 11:14; 20:26; 24:12, 41. See note on 2:20.

LUKE—NOTE ON 2:20 praising God. Luke often reports this response. Cf. v. 28; 1:64; 5:25–26; 7:16; 13:13; 17:15–18; 18:43; 19:37–40; 23:47; 24:52–53.

LUKE—NOTE ON 2:21 eight days. See note on 1:59.

LUKE—NOTE ON 2:22 purification. A woman who bore a son was ceremonially unclean for 40 days (twice that if she bore a daughter—Lev. 12:2–5). After that she was to offer a yearling lamb and a dove or pigeon (Lev. 12:6). If poor, she could offer two doves or pigeons (Lev. 12:8). Mary's offering indicates that she and Joseph were poor (Luke 2:24). to Jerusalem. A journey of about 6 miles from Bethlehem. to present him to the Lord. The dedication of the firstborn son was also required by Moses' law (Luke 2:23, cf. Ex. 13:2, 12–15).

LUKE—NOTE ON 2:24 a pair of turtledoves. See note on v. 22. Quoted from Lev. 12:8.

LUKE—NOTE ON 2:25 Simeon. He is mentioned nowhere else in Scripture. the

consolation of Israel. A messianic title, evidently derived from verses like Isa. 25:9; 40:1–2; 66:1–11.

LUKE—NOTE ON 2:26 it had been revealed to him. It is significant that with messianic expectation running so high (cf. 3:15), and with the many OT prophecies that spoke of his coming, still only a handful of people realized the significance of Christ's birth. Most of them, including Simeon, received some angelic message or other special revelation to make the fulfillment of the OT prophecies clear.

LUKE—NOTE ON 2:29–32 Simeon's psalm is known as the Nunc Dimittis, from the first two words of the Latin translation (see notes on 1:46–55; 1:68–79). It is the fourth of five psalms of praise Luke included in his birth narrative (see Introduction: Historical and Theological Themes). It is a touching expression of Simeon's extraordinary faith.

LUKE—NOTE ON 2:30 your salvation. I.e., the One who would redeem his people from their sins.

LUKE—NOTE ON 2:31 all peoples. I.e., all nations, tongues, and tribes (cf. Rev. 7:9)—both Israel and the Gentiles (Luke 2:32).

LUKE—NOTE ON 2:34 fall and rising of many in Israel. To those who reject him, he is a stone of stumbling (1 Pet. 2:8); those who receive him are raised up (Eph. 2:6). Cf. Isa. 8:14–15; Hos. 14:9; 1 Cor. 1:23–24. sign that is opposed. This was synecdoche. Simeon mentioned only the verbal insults hurled at Christ, but the expression actually embraced more than that—Israel's rejection, and hatred, and crucifixion of the Messiah. See note on Luke 2:35.

LUKE—NOTE ON 2:35 a sword. This was undoubtedly a reference to the personal grief Mary would endure when she watched her own son die in agony (John 19:25). that thoughts from many hearts may be revealed. The rejection of the Messiah (see note on Luke 2:34) would reveal the appalling truth about the apostate state of the Jews.

LUKE—NOTE ON 2:36 a prophetess. This refers to a woman who spoke God's word. She was a teacher of the OT, not a source of revelation. The OT mentions only three women who prophesied: Miriam (Ex. 15:20); Deborah (Judg. 4:4); Huldah (2 Kings 22:14; 2 Chron. 34:22). One other, the "prophetess" Noadiah, was evidently a false prophet, grouped by Nehemiah with his enemies. Isaiah 8:3

refers to the prophet's wife as a "prophetess"—but there is no evidence Isaiah's wife prophesied. Perhaps she is so-called because the children she bore were given names that were prophetic (Isa. 8:3–4). This use of the title for Isaiah's wife also shows that the title does not necessarily indicate an ongoing revelatory prophetic ministry. Rabbinical tradition also regarded Sarah, Hannah, Abigail, and Esther as prophetesses (apparently to make an even seven with Miriam, Deborah, and Huldah). In the NT, the daughters of Philip prophesied (see note on Acts 21:9).

LUKE—NOTE ON 2:37 did not depart from the temple. Anna evidently had her living quarters on the temple grounds. There would have been several such dwelling places for priests in the outer court, and Anna must have been allowed to live there permanently because of her unusual status as a prophetess.

LUKE—NOTE ON 2:39 they returned into Galilee. Luke omitted the visit of the Magi and the flight into Egypt (Matt. 2:1–18). The theme of early rejection, so prominent in Matthew (see Introduction to Matthew: Historical and Theological Themes), was not where Luke focused his attention.

LUKE—NOTE ON 2:41 Feast of the Passover. See note on Ex. 23:14–19. Passover was a one-day feast, followed immediately by the week-long Feast of Unleavened Bread (see note on Matt. 26:17).

LUKE—NOTE ON 2:43 Jesus stayed behind. In stark contrast to the apocryphal gospels' spurious tales of youthful miracles and supernatural exploits, this lone biblical insight into the youth of Jesus portrays him as a typical boy in a typical family. His lingering was neither mischievous nor disobedient; it was owing to a simple mistaken presumption on his parents' part (v. 44) that he was left behind.

LUKE—NOTE ON 2:44 in the group. Obviously Joseph and Mary were traveling with a large caravan of friends and relatives from Nazareth. No doubt hundreds of people from their community went together to the feast. Men and women in such a group might have been separated by some distance, and it appears each parent thought he was with the other.

LUKE—NOTE ON 2:46 three days. This probably does not mean they searched Jerusalem for three days. They apparently realized he was missing at the end of a full day's travel. That required another full day's journey back to Jerusalem, and the better part of another day was spent seeking him. listening to them and

asking them questions. The boy Jesus was utterly respectful, taking the role of the student. But even at that young age, his questions showed a wisdom that put the teachers to shame.

LUKE—NOTE ON 2:48 why have you treated us so? Mary's words convey a tone of exasperation and rebuke—normal for any mother under such circumstances, but misplaced in this case. Jesus was not hiding from them or defying their authority. In fact, he had done precisely what any child should do under such circumstances (being left by his parents)—he went to a safe, public place, in the presence of trusted adults, where his parents could be expected to come looking for him (v. 49). your father. I.e., Joseph, who was legally his father.

LUKE—NOTE ON 2:49 my Father's house. Contrasting with Mary's "your father" in v. 48. His reply was in no sense insolent, but reveals a genuine amazement that they did not know where to look for him. This also reveals that even at so young an age, he had a clear consciousness of his identity and mission.

LUKE—NOTE ON 2:51 was submissive. Jesus' relationship with his heavenly Father did not override or nullify his duty to his earthly parents. His obedience to the fifth commandment was an essential part of the perfect legal obedience he rendered on our behalf (Heb. 4:4; 5:8–9). He had to fulfill all righteousness (see note on Matt. 3:15).

LUKE—NOTE ON 2:52 And Jesus increased. Jesus did not cease being God or divest himself of divine attributes in order to become man. Rather, he took on a human nature (an addition, not a subtraction), and submitted the use of his divine attributes to the will of the Father (John 5:19, 30; 8:28; Phil. 2:5–8). Therefore, there were times when his omniscience was on display (Matt. 9:4; John 2:24–25; 4:17–18; 11:11–14; 16:30) and other times when it was veiled by his humanity in accordance with the Father's will (Mark 13:32). Christ was therefore subject to the normal process of human growth, intellectually, physically, spiritually, and socially. See note on Mark 13:32.

LUKE—NOTE ON 3:1 fifteenth year of the reign of Tiberius. Because of the way Tiberius came to power this date is hard to fix precisely. When the Roman Senate declared Augustus emperor (see note on 2:1), they did so on condition that his power would end with his death, rather than passing to his heirs. The idea was that the senate, rather than the emperor himself, was to choose the heir to the throne. However, Augustus circumvented that difficulty by appointing a

co-regent, on whom he planned gradually to confer the imperial powers. When he outlived his first choice for successor, Augustus next selected his son-in-law, Tiberius, whom he adopted and made his heir in A.D. 4 (Augustus disliked Tiberius but hoped to pass power to his grandsons through him). Tiberius was made co-regent in A.D. 11, then automatically became sole ruler at the death of Augustus on August 19, A.D. 14. If Luke's chronology is dated from Tiberius's appointment to the co-regency, the fifteenth year would be A.D. 25 or 26. If Luke was reckoning from the death of Augustus, this date would fall between August 19, A.D. 28 and August 18, A.D. 29. One other fact complicates the setting of a precise date: the Jews reckoned a ruler's term from the Jewish New Year following accession, so if Luke was using the Jewish system, the actual dates could be slightly later. The earlier date of A.D. 25–26 seems to fit the chronology of Christ's life best. Pontius Pilate . . . Herod . . . Philip. See note on Matt. 2:22. Lysanias. Ruler of the area northwest of Damascus. History is virtually silent about him.

LUKE—NOTE ON 3:2 high priesthood of Annas and Caiaphas. See note on Acts 4:6. According to Josephus, Annas served as high priest A.D. 6–15, when he was deposed by Roman officials. He nonetheless retained de facto power, as seen in the fact that his successors included five of his sons and Caiaphas, a son-in-law (see note on Matt. 26:3). Caiaphas was the actual high priest during the time Luke describes, but Annas still controlled the office. This is seen clearly in the fact that Christ was taken to Annas first after his arrest, then to Caiaphas (see note on Matt. 26:57). wilderness. See note on Matt. 3:1.

LUKE—NOTE ON 3:3 baptism of repentance. See note on Matt. 3:6. for the forgiveness of sins. I.e., to symbolize and testify of the forgiveness already received upon repentance (see note on Acts 2:38).

LUKE—NOTE ON 3:4 make his paths straight. Quoted from Isa. 40:3–5 (see notes there). A monarch traveling in wilderness regions would have a crew of workmen go ahead to make sure the road was clear of debris, obstructions, potholes, and other hazards that made the journey difficult. In a spiritual sense, John was calling the people of Israel to prepare their hearts for the coming of their Messiah.

LUKE—NOTE ON 3:6 all flesh. I.e., Gentiles as well as Jews (see note on 2:31). All four Gospels quote Isa. 40:3 (Matt. 3:3; Mark 1:3; John 1:23). Only Luke adds Luke 3:5–6—thus using a familiar text from Isaiah to stress his theme of

the universal scope of the gospel (see Introduction: Interpretive Challenges).

LUKE—NOTE ON 3:7 the wrath to come. Possibly a reference to the coming destruction of Jerusalem. But this certainly also looks beyond any earthly calamity to the eschatological outpouring of divine wrath in the day of the Lord, and especially the final judgment, where divine wrath will be the just fruit of all the unrepentant (cf. Rom. 1:18; 1 Thess. 1:10; Heb. 10:27). See note on Matt. 3:7.

LUKE—NOTE ON 3:8 stones. Cf. 19:40. The imagery may echo OT verses such as Ezek. 11:19 and 36:26; God can sovereignly turn a heart of stone into a believing heart. He can raise up children to Abraham from inanimate objects if he chooses —or even from stony-hearted Gentiles (cf. Gal. 3:29). children for Abraham. Abraham's true children are not merely physical descendants, but those who follow his faith, believing God's word the way he did (Rom. 4:11–16; 9:8; Gal. 3:7). To trust one's physical ancestry is to shift the focus of faith away from God himself—and that is spiritually fatal (cf. John 8:39–44).

LUKE—NOTE ON 3:9 axe . . . to the root. See note on Matt. 3:10.

LUKE—NOTE ON 3:11 two tunics. Shirt-like garments. Only one could be worn at a time. John was still stressing the imminence of the coming judgment. This was not a time to hoard one's surplus goods.

LUKE—NOTE ON 3:12 Tax collectors. See note on Matt. 5:46.

LUKE—NOTE ON 3:14 Soldiers. These were most likely members of the forces of Herod Antipas, stationed at Perea, perhaps, along with Judean police. Do not extort money . . . by threats. Here and in v. 13, John demanded integrity and high character in the practical matters of everyday life, not a monastic lifestyle or a mystical asceticism. Cf. James 1:27.

LUKE—NOTE ON 3:16 baptize. See note on Matt. 3:11. strap of whose sandals. Unfastening the sandal thong was the lowliest slave's task, preliminary to washing the feet (see note on John 13:4–5).

LUKE—NOTE ON 3:17 winnowing fork. See note on Matt. 3:12.

LUKE—NOTE ON 3:19 reproved . . . for Herodias. See note on Matt. 14:3.

LUKE—NOTE ON 3:20 locked up John in prison. This event actually occurred much later during Jesus' ministry (Matt. 14:1–12; John 3:22–24). But Luke organized his material on John the Baptist topically rather than chronologically (see Introduction: Background and Setting).

LUKE—NOTE ON 3:21 baptized. See note on Matt. 3:15. was praying. Luke alone notes that Jesus was praying. Prayer is one of Luke's themes (see Introduction: Historical and Theological Themes).

LUKE—NOTE ON 3:22 Holy Spirit. See note on Matt. 3:16–17. All three persons of the Trinity are distinguishable in this verse, a strong proof against the heresy of modalism, which suggests that God is one Person who manifests himself in three distinct modes, one at a time. in bodily form. I.e., physical and visible to all (cf. Matt. 3:16; John 1:32). like a dove. A picture of gentleness (Matt. 10:16). my beloved Son. See note on Matt. 3:17.

LUKE—NOTE ON 3:23–38 Luke's genealogy moves backward, from Jesus to Adam; Matthew's moves forward, from Abraham to Joseph. Luke's entire section from Joseph to David differs starkly from that given by Matthew. The two genealogies are easily reconciled if Luke's is seen as Mary's genealogy, and Matthew's version represents Joseph's. Thus the royal line is passed through Jesus' legal father, and his physical descent from David is established by Mary's lineage. Luke, unlike Matthew (see note on Matt. 1:3), includes no women in his genealogy—even Mary herself. Joseph was "the son of Heli" by marriage (Heli having no sons of his own), and thus is named here in Luke 3:23 as the representative of Mary's generation. Moses himself established precedent for this sort of substitution in Num. 27:1–11 and 36:1–12. The men listed from Heli (Luke 3:23) to Rhesa (v. 27) are found nowhere else in Scripture. Zerubbabel and Shealtiel (v. 27) are the only two names here that correspond to names in Matthew's genealogy between David and Jesus. For an explanation see notes on Hag. 2:23 and Matt. 1:12.

LUKE—NOTE ON 3:23 about thirty years of age. Luke was probably not fixing an exact age. Rather, this was an approximation, 30 being a customary age for entering into the office of prophet (Ezek. 1:1); priest (Num. 4:3, 35, 39, 43, 47), or king (Gen. 41:46; 2 Sam. 5:4). as was supposed. Luke had already established the fact of the virgin birth (Luke 1:34–35); here he made clear once again that Joseph was not Jesus' true father.

LUKE—NOTE ON 4:1 led by the Spirit. See note on Matt. 4:1.

LUKE—NOTE ON 4:2 forty days . . . tempted. Evidently the temptation of Christ encompassed the full 40 days of his fast (see note on Matt. 4:2). Both Matthew and Luke give a condensed recounting of only three specific temptations. Luke reverses the order of the last two temptations in Matthew's account. Luke occasionally ordered material logically, rather than chronologically (see Introduction: Background and Setting; see note on Luke 1:3). Luke may have had some purpose for doing so here—perhaps to end his account of Jesus' temptation at the temple in Jerusalem (cf. 4:9), a very important location in Luke's narrative (see Introduction: Historical and Theological Themes).

LUKE—NOTE ON 4:3–13 See notes on Matt. 4:3–10.

LUKE—NOTE ON 4:4 Jesus quoted Deut. 8:3.

LUKE—NOTE ON 4:8 Jesus quoted Deut. 6:13.

LUKE—NOTE ON 4:10–11 Satan quoted Ps. 91:11–12.

LUKE—NOTE ON 4:12 Jesus quoted Deut. 6:16.

LUKE—NOTE ON 4:13 until an opportune time. Satan's temptations did not end here for Christ, but persisted throughout his ministry (cf. Heb. 4:15), and culminated in Gethsemane (Luke 22:39–46).

LUKE—NOTE ON 4:14 returned . . . to Galilee. The synoptic Gospels are largely silent about Jesus' ministry between his baptism and his return to Galilee, but John recorded a fairly extensive ministry in Jerusalem and Judea (John 2:12– 4:1). Because of this, news of him quickly spread.

LUKE—NOTE ON 4:15 synagogues. See note on Mark 1:21.

LUKE—NOTE ON 4:16 he came to Nazareth. Luke acknowledged in v. 23 (see note there that Christ had already ministered in Capernaum. Yet Luke purposely situated this episode at the beginning of his account of Christ's public ministry. Here is an example of Luke's ordering things logically rather than chronologically (see Introduction: Background and Setting; see note on 1:3). as was his custom. Nazareth was his hometown, so he would have been well known to all who regularly attended this synagogue.

LUKE—NOTE ON 4:18 he has anointed me. I.e., the Spirit himself was the anointing (vv. 1, 14).

LUKE—NOTE ON 4:19 year of the Lord's favor. The passage Christ read was Isa. 61:1–2. He stopped in the middle of v. 2. The rest of the verse prophesies judgment in the day of God's vengeance. Since that part of the verse pertains to the second advent, he did not read it.

LUKE—NOTE ON 4:20 sat down. It was customary for a teacher to stand respectfully during the reading of the Scriptures (v. 16), and sit humbly to teach. See note on Matt. 5:1.

LUKE—NOTE ON 4:21 this Scripture has been fulfilled. This was an unambiguous claim that he was the Messiah who fulfilled the prophecy. They correctly understood his meaning but could not accept such lofty claims from one whom they knew so well as the carpenter's son (v. 22; cf. Matt. 13:55).

LUKE—NOTE ON 4:23 Capernaum. Obviously Christ had already gained a reputation for his miraculous works in Capernaum. Scripture gives few details about that first year of public ministry. Most of what we know about those months is found in John's Gospel, and it suggests Christ ministered mostly in Judea. However, John 2:12 mentions a brief visit to Capernaum, with no other details. John 4:46–54 describes how while Christ was at Cana, he healed a royal official's son who lay sick in Capernaum. We also know that Christ had already gathered some of his disciples, who were men from the north shore of the Sea of Galilee (John 1:35–42; see note on Matt. 4:18). He might have visited there more than once during that first year of ministry. In any case, he had been there long enough to do miracles, and his fame had spread throughout Galilee (cf. Luke 4:14).

LUKE—NOTE ON 4:25–27 Both the widow of Zarephath (1 Kings 17:8–24) and Naaman the Syrian (2 Kings 5) were Gentiles. Both lived during times of widespread unbelief in Israel. Jesus' point was that God bypassed all the widows and lepers in Israel, yet showed grace to two Gentiles. God's concern for Gentiles and outcasts is one of the thematic threads that runs through Luke's Gospel (see Introduction: Historical and Theological Themes).

LUKE—NOTE ON 4:28 filled with wrath. This is Luke's first mention of hostile opposition to Christ's ministry. What seems to have sparked the Nazarenes' fury

was Christ's suggestion that divine grace might be withheld from them yet extended to Gentiles.

LUKE—NOTE ON 4:30 passing through their midst. The implication is that this was a miraculous escape—the first of several similar incidents in which he escaped a premature death at the hands of a mob (cf. John 7:30; 8:59; 10:39).

LUKE—NOTE ON 4:32 authority. See note on Matt. 7:29.

LUKE—NOTE ON 4:33 demon. See note on Matt. 8:16.

LUKE—NOTE ON 4:34 Holy One of God. Demons always recognized Christ immediately (cf. v. 41; 8:28; Matt. 8:29; Mark 1:24; 3:11; 5:7)

LUKE—NOTE ON 4:38 Simon's mother-in-law. Peter was married (cf. 1 Cor. 9:5), though no details about his wife are given anywhere in Scripture. a high fever. Matthew 8:14–15 and Mark 1:30–31 also report this miracle. But only Luke, the physician, remarks that the fever was "high," and makes note of the means Jesus used to heal her (Luke 4:39).

LUKE—NOTE ON 4:40 the sun was setting. Signifying the end of the Sabbath. As soon as they were free to travel, the multitudes came.

LUKE—NOTE ON 4:41 You are the Son of God! See note on v. 34.

LUKE—NOTE ON 4:43 kingdom of God. This term, so prominent throughout the remainder of Luke's Gospel, is introduced here for the first time. See note on Matt. 3:2.

LUKE—NOTE ON 5:1 lake of Gennesaret. I.e., the Sea of Galilee, sometimes also called the Sea of Tiberias (John 6:1; 21:1). It is actually a large freshwater lake, over 690 feet below sea level, and serves as the main source of water and commerce for the Galilee region.

LUKE—NOTE ON 5:2 washing their nets. Having fished all night with nothing to show for their labor (cf. v. 5), they were drying and mending their nets for another night's work.

LUKE—NOTE ON 5:3 he sat. See notes on 4:20 and Matt. 5:1.

LUKE—NOTE ON 5:4 let down your nets. Normally, the fish that were netted in shallow water at night would migrate during the daylight hours to waters too deep to reach easily with nets, which is why Peter fished at night. Peter no doubt thought Jesus' directive made no sense, but he obeyed anyway, and was rewarded for his obedience (v. 6).

LUKE—NOTE ON 5:8 Depart from me. The remarkable catch of fish was clearly a miracle, astonishing to all the fishermen in Capernaum (v. 9). Peter immediately realized he was in the presence of the Holy One exercising his divine power, and he was stricken with shame over his own sin. Cf. Ex. 20:19; 33:20; Judg. 13:22; Job 42:5–6. See note on Isa. 6:5.

LUKE—NOTE ON 5:11 left everything and followed him. See note on Matt. 4:18. Luke gave a more detailed account of the second call of these disciples.

LUKE—NOTE ON 5:12 full of leprosy. Luke's emphasis suggests this was an extremely serious case of leprosy. See note on Mark 1:40.

LUKE—NOTE ON 5:13 immediately. One of the characteristics of Jesus' healings was immediate and total wholeness. Cf. 17:14; Matt. 8:13; Mark 5:29; John 5:9.

LUKE—NOTE ON 5:14 tell no one. See note on Matt. 8:4. show yourself to the priest. I.e., in accordance with the law governing leprosy (Lev. 13:1–46).

LUKE—NOTE ON 5:17 Pharisees. See note on Matt. 3:7. teachers of the law. I.e., scribes. See note on Matt. 2:4. These Jewish leaders came from as far away as Jerusalem. His reputation had spread, and already the scribes and Pharisees were watching him critically.

LUKE—NOTE ON 5:19 through the tiles. This appears to have been a home with roof tiles which, when removed, gave access to lower the man between the roof beams. The extreme measures they took to lay this man before Jesus indicate that the crowds following him were very large. With the press of people around Jesus, it would have been impossible for men carrying a paralytic to get close enough to him, even if they waited until he left the house.

LUKE—NOTE ON 5:20 your sins are forgiven. Christ ignored the paralysis and addressed the man's greater need first. See note on Matt. 9:2. In doing so he asserted a prerogative that was God's alone (Luke 5:21; cf. 7:49). His subsequent healing of the man's paralysis was proof that he had the authority to forgive sins

as well.

LUKE—NOTE ON 5:21 blasphemies. Their assessment would have been correct if he were not God incarnate. See note on Matt. 9:3.

LUKE—NOTE ON 5:22 perceived their thoughts. I.e., by means of his omniscience. Cf. Matt. 9:4 and John 5:24–25.

LUKE—NOTE ON 5:23 Which is easier . . . ? See note on Matt. 9:5.

LUKE—NOTE ON 5:24 that you may know. His ability to heal anyone and everyone at will—totally and immediately (v. 25)—was incontrovertible proof of his deity. As God, he had all authority to forgive sins. This was a decisive moment and should have ended once and for all the Pharisees' opposition. Instead, they began to try to discredit him by charging him with violating their Sabbath rules (see notes on 6:2–11).

LUKE—NOTE ON 5:26 extraordinary things. The response is curiously noncommittal—not void of wonder and amazement, but utterly void of true faith.

LUKE—NOTE ON 5:27 Levi. Matthew's name prior to his conversion. See notes on Matt. 9:9, 11.

LUKE—NOTE ON 5:28 leaving everything. Cf. v. 11 and 9:59–62. This implies an irreversible action.

LUKE—NOTE ON 5:29 a large company of tax collectors. Levi's immediate response was to introduce his former comrades to Christ.

LUKE—NOTE ON 5:30 eat and drink. Consorting with outcasts on any level— even merely speaking to them—was bad enough. Eating and drinking with them implied a level of friendship that was abhorrent to the Pharisees (cf. 7:34; 15:2; 19:7).

LUKE—NOTE ON 5:31 who are well. I.e., those who think they are whole don't seek healing. See note on Matt. 9:12.

LUKE—NOTE ON 5:33 fast often. Jesus did fast on at least one occasion (Matt. 4:2)—but privately, in accordance with his own teaching (cf. Matt. 6:16–18). The law also prescribed a fast on the Day of Atonement (Lev. 16:29–31; 23:27)

—but all other fasts were supposed to be voluntary, for specific reasons such as penitence and earnest prayer. The fact that these Pharisees raised this question shows that they thought of fasting as a public exercise to display one's own spirituality. Yet, the OT also rebuked hypocritical fasting (Isa. 58:3–6). See notes on Matt. 6:16–17 and 9:15.

LUKE—NOTE ON 5:36–38 See notes on Matt. 9:16–17.

LUKE—NOTE ON 5:39 The old is good. Those who had acquired a taste for Old Covenant ceremonies and Pharisaic traditions were loath to give them up for the new wine of Jesus' teaching. Luke alone adds this saying.

LUKE—NOTE ON 6:2 not lawful. See note on Matt. 12:2.

LUKE—NOTE ON 6:3 Have you not read. A rebuke, suggesting that they were culpable for their ignorance of so basic a truth (cf. Matt. 12:5; 19:4; 21:16, 42; 22:31). what David did. See notes on 1 Sam. 21:1–6.

LUKE—NOTE ON 6:4 the bread of the Presence. See note on Matt. 12:4.

LUKE—NOTE ON 6:5 lord of the Sabbath. See note on Matt. 12:8.

LUKE—NOTE ON 6:7 to see whether he would heal on the Sabbath. The scribes and Pharisees spotted the man with the withered hand (v. 6) and, with Christ present, they immediately knew that this would be an occasion for the man's healing. In stark contrast to all other so-called healers, Christ was not selective. He healed all who came to him (v. 19; cf. 4:40; Matt. 8:16).

LUKE—NOTE ON 6:8 knew their thoughts. Cf. 5:22. See note on Matt. 9:4. Come and stand here. Jesus purposely did this miracle openly, before all, as if to demonstrate his contempt for the Pharisees' man-made regulations.

LUKE—NOTE ON 6:9 to do good. The Sabbath laws forbade labor for profit, frivolous diversions, and things extraneous to worship. Activity per se was not unlawful. Good works were especially appropriate on the Sabbath—particularly deeds of charity, mercy, and worship. Works necessary for the preservation of life were also permitted. To corrupt the Sabbath to forbid such works was a perversion of God's design. See notes on Matt. 12:2–3. to do harm. Refusal to do good is tantamount to doing evil (James 4:17).

LUKE—NOTE ON 6:10 looking around at them. I.e., giving them a chance to respond to the question of v. 9. Evidently no one did.

LUKE—NOTE ON 6:11 filled with fury. A curious response in the face of so glorious a miracle. Such irrational hatred was their response to having been publicly humiliated—something they hated worse than anything (cf. Matt. 23:6– 7). They were unable to answer his reasoning (Luke 6:9–10). And furthermore, by healing the man only with a command, he had performed no actual "work" that they could charge him with. Desperately seeking a reason to accuse him (v. 7), they could find none. Their response was blind fury.

LUKE—NOTE ON 6:12 all night he continued in prayer. Luke frequently shows Jesus praying—and particularly before major events in his ministry. Cf. 3:21; 5:16; 9:18, 28–29; 11:1; 22:32, 40–46.

LUKE—NOTE ON 6:13 he called his disciples. See notes on Matt. 10:1–4. Christ had many disciples. At one point he sent 70 out in pairs to proclaim the gospel (Luke 10:1). But on this occasion, he chose 12 and specifically commissioned them as apostles, i.e., "sent ones," with a special authority to deliver his message on his behalf (cf. Acts 1:21–22).

LUKE—NOTE ON 6:17–49 The Sermon on the Plateau. The similarity to the Sermon on the Mount (see notes on Matt. 5:1–7:29) is remarkable. It is possible, of course, that Jesus simply preached the same sermon on more than one occasion. (It is evident that he often used the same material more than once— e.g., Luke 12:58–59; cf. Matt. 5:25–26.) It appears more likely, however, that these are variant accounts of the same event. Luke's version is abbreviated somewhat, because he omitted sections from the sermon that are uniquely Jewish (particularly Christ's exposition of the law). Aside from that, the two sermons follow exactly the same flow of thought, beginning with the Beatitudes and ending with the parable about building on the rock. Differences in wording between the two accounts are undoubtedly owing to the fact that the sermon was originally delivered in Aramaic. Luke and Matthew translate into Greek with slight variances. Of course, both translations are equally inspired and authoritative.

LUKE—NOTE ON 6:17 a level place. Elsewhere it says "on the mountain" (Matt. 5:1). These harmonize easily if Luke is referring to either a plateau or a level place on the mountainside. Indeed, there is such a place at the site near

Capernaum where tradition says this sermon was delivered. Tyre and Sidon. See notes on Matt. 11:21 and Mark 3:8.

LUKE—NOTE ON 6:18 unclean spirits. Another name for demons, used often in the Gospels.

LUKE—NOTE ON 6:19 power came out from him. Cf. 8:45–46; see note on Mark 5:30.

LUKE—NOTE ON 6:20–25 Luke's account of the Beatitudes is abbreviated (cf. Matt. 5:3–12). He lists only four, and balances them with four parallel woes.

LUKE—NOTE ON 6:20 you who are poor. Christ's concern for the poor and outcasts is one of Luke's favorite themes (see Introduction: Historical and Theological Themes). Luke used a personal pronoun ("you") where Matt. 5:3 employed a definite article ("the"); Luke was underscoring the tender, personal sense of Christ's words. A comparison of the two passages reveals that Christ was dealing with something more significant than mere material poverty and wealth, however. The poverty spoken of here refers primarily to a sense of one's own spiritual impoverishment.

LUKE—NOTE ON 6:21 you who are hungry. No mere craving for food, but a hunger and thirst for righteousness (see note on Matt. 5:6).

LUKE—NOTE ON 6:22 on account of the Son of Man. Persecution per se is not something to be sought. But when evil is spoken against a Christian falsely and for Christ's sake (Matt. 5:11), such persecution carries with it the blessing of God.

LUKE—NOTE ON 6:29 offer the other also. See notes on Matt. 5:39.

LUKE—NOTE ON 6:31 See note on Matt. 7:12.

LUKE—NOTE ON 6:35 sons of the Most High. I.e., God's children should bear the indelible stamp of his moral character. Since he is loving, gracious, and generous —even to those who are his enemies—we should be like him. See note on Matt. 5:44–45; cf. Eph. 5:1–2.

LUKE—NOTE ON 6:37 Judge not. This forbids hypocrisy and a condemning spirit rising from self-righteousness. It does not condemn true discernment. See note

on Matt. 7:1. you will be forgiven. See note on Matt. 6:15.

LUKE—NOTE ON 6:38 will be put into your lap. A long robe was used to carry the overflow of grain. Cf. Ps. 79:12; Isa. 65:6; Jer. 32:18.

LUKE—NOTE ON 6:41 speck . . . log. The humor of the imagery was no doubt intentional. Christ often employed hyperbole to paint comical images (cf. 18:25; Matt. 23:24).

LUKE—NOTE ON 6:46 you call me 'Lord, Lord.' It is not sufficient to give lip service to Christ's lordship. Genuine faith produces obedience. A tree is known by its fruit (v. 44). See notes on Matt. 7:21–23.

LUKE—NOTE ON 6:47–49 See note on Matt. 7:24–28.

LUKE—NOTE ON 7:2 centurion . . . servant. See note on Matt. 8:5. The centurion's tender concern for a lowly slave was contrary to the reputation Roman army officers had acquired in Israel. Yet, this is one of three centurions featured in the NT who gave evidence of genuine faith (see note on Matt. 27:54; cf. Acts 10).

LUKE—NOTE ON 7:3 elders of the Jews. Matthew 8:5–13 does not mention that the centurion appealed to Jesus through these intermediaries. It is a measure of the respect this man had in the community that Jewish elders would be willing to bring his cause to Jesus. He loved the Jewish nation and was somehow personally responsible for the building of the local synagogue (Luke 7:5). He obviously was being drawn to Christ by God himself (cf. John 6:44, 65). Like all men under conviction, he deeply sensed his own unworthiness (see note on Luke 5:8), and that is why he used intermediaries rather than speaking to Jesus personally (7:6–7).

LUKE—NOTE ON 7:6 not worthy. See note on Matt. 8:8.

LUKE—NOTE ON 7:11 Nain. A small town southeast of Nazareth.

LUKE—NOTE ON 7:12 only son. See note on 9:38.

LUKE—NOTE ON 7:14 touched the bier. A ceremonially defiling act, normally. Jesus graphically illustrated how impervious he was to such defilements. When he touched the coffin, its defilement did not taint him; rather, his power

immediately dispelled the presence of all death and defilement (see notes on v. 39; 8:44). This was the first of three times Jesus raised people from the dead (cf. 8:49–56; John 11:20–44). Luke 7:22 implies that Christ also raised others who are not specifically mentioned.

LUKE—NOTE ON 7:18 The disciples of John. John the Baptist evidently kept apprised of Christ's ministry—even after his imprisonment—through disciples who acted as messengers for him. Cf. Acts 19:1–7.

LUKE—NOTE ON 7:19 Are you the one . . . ? John was not the sort of man who vacillated (v. 24). We are not to think that his faith was failing or that he had lost confidence in Christ. But with so many unexpected turns of events—John in prison, Christ encountering unbelief and hostility—John wanted reassurance from Christ himself. That is precisely what Jesus gave him (vv. 22–23). See notes on Matt. 11:3–11.

LUKE—NOTE ON 7:22 Go and tell John. Verses 22–23 are quoted from Isa. 35:5– 6; 61:1. These were messianic promises. (Isa. 61:1 is from the same passage Jesus read in the Nazareth synagogue—see note on Luke 4:19). John's disciples were to report that Jesus was doing precisely what Scripture foretold of the Messiah (7:21)—even though the scheme of prophetic fulfillment was not unfolding quite the way John the Baptist had envisioned it.

LUKE—NOTE ON 7:23 the one who is not offended by me. This was not meant as a rebuke for John the Baptist, but as encouragement for him (cf. v. 28).

LUKE—NOTE ON 7:27 Quoted from Mal. 3:1.

LUKE—NOTE ON 7:28 See note on Matt. 11:11.

LUKE—NOTE ON 7:29 declared God just. The common people and the outcast tax collectors who heard John the Baptist's preaching acknowledged that what he required by way of repentance was from God and was righteous.

LUKE—NOTE ON 7:30 lawyers. See note on 10:25. rejected the purpose of God. John's call to repentance was an expression of the will of God. By refusing repentance, they rejected not just John the Baptist, but also God himself.

LUKE—NOTE ON 7:32 like children. Christ used strong derision to rebuke the Pharisees. He suggested they were behaving childishly, determined not to be

pleased, whether invited to "dance" (a reference to Christ's joyous style of ministry, "eating and drinking" with sinners—v. 34), or urged to "weep" (a reference to John the Baptist's call to repentance, and John's more austere manner of ministry—v. 33).

LUKE—NOTE ON 7:34 eating and drinking. I.e., living an ordinary life. This passage explains why John's style of ministry differed so dramatically from Jesus' approach, although their message was the same (see note on Matt. 4:17). The different methods took away all the Pharisees' excuses. The very thing they had professed to want to see in Jesus—rigid abstinence and a spartan lifestyle— was what characterized the ministry of John the Baptist, yet they had already rejected him too. The real problem lay in the corruption of their own hearts, but they would not acknowledge that. friend of . . . sinners. See notes on Luke 5:30–33 and 15:2.

LUKE—NOTE ON 7:35 wisdom is justified by all her children. I.e., true wisdom is vindicated by its consequences—what it produces. Cf. James 2:14–17.

LUKE—NOTE ON 7:36One of the Pharisees. His name was Simon (v. 40). He does not appear to have been sympathetic to Jesus (cf. vv. 44–46). Undoubtedly his motive was either to entrap Jesus, or to find some reason to accuse him (cf. 6:7).

LUKE—NOTE ON 7:37 an alabaster flask. See note on Matt. 26:7. This is similar in many ways to the events described in Matt. 26:6–13; Mark 14:3–9; John 12:2–8, but it is clearly a different incident. That took place in Bethany, near Jerusalem, during the Passion Week. In the anointing at Bethany it was Mary, sister of Martha and Lazarus, who anointed Jesus. This incident takes place in Galilee and involves "a woman . . . who was a sinner"—i.e., a prostitute. There is no reason to identify this woman with Mary Magdalene, as some have done (see note on Luke 8:2).

LUKE—NOTE ON 7:38 standing behind him at his feet. He was reclining at a low table, as was the custom. It would have been shocking to all for a woman of such low reputation to come to a Pharisee's house. Such dinners involving dignitaries were often open to spectators—but no one would have expected a prostitute to attend. Her coming took great courage, and reveals the desperation with which she sought forgiveness. Her "weeping" was an expression of deep repentance.

LUKE—NOTE ON 7:39 what sort of woman. The Pharisees showed nothing but contempt for sinners. Simon was convinced that if Jesus knew her character, he would have sent her away, for her touching him was presumed to convey ceremonial uncleanness. See notes on v. 14 and 8:44.

LUKE—NOTE ON 7:40 Jesus answering. Jesus knew Simon's thoughts (cf. 5:22; see note on Matt. 9:4)—demonstrating to Simon that he was indeed a prophet.

LUKE—NOTE ON 7:41 denarii. Each denarius was worth a day's labor (see note on Matt. 22:19), so this was a large sum—about two years' full wages.

LUKE—NOTE ON 7:44 no water for my feet. A glaring oversight. Washing a guest's feet was an essential formality (see note on John 13:4–5). Not to offer a guest water for the washing of feet was tantamount to an insult—like it would be in modern Western culture if one did not offer to take a guest's coat.

LUKE—NOTE ON 7:47 for she loved much. This is not to suggest that she was forgiven because she loved much. The parable (vv. 41–43) pictured a forgiveness that was unconditional, and love was the result. Therefore to make the woman's love the reason for her forgiveness would be to distort the lesson Jesus is teaching here. "For" here has the sense of "wherefore." And her faith (v. 50), not the act of anointing Jesus' feet, was the instrument by which she laid hold of his forgiveness.

LUKE—NOTE ON 7:49 forgives sins. See notes on 5:20–21; Matt. 9:1–3; Mark 2:7.

LUKE—NOTE ON 7:50 Your faith has saved you. Not all whom Jesus healed were saved, but those who exhibited true faith were (cf. 17:19; 18:42; Matt. 9:22; see note on Mark 5:34).

LUKE—NOTE ON 8:2 some women. Rabbis normally did not have women as disciples. Mary, called Magdalene. Her name probably derives from the Galilean town of Magdala. Some believe she is the woman described in 7:37–50, but it seems highly unlikely that Luke would introduce her here by name for the first time if she were the main figure in the account he just completed. Also, while it is clear that she had suffered at the hands of "demons," there is no reason whatsoever to think that she had ever been a prostitute.

LUKE—NOTE ON 8:3 Joanna. This woman is also mentioned in 24:10, but

nowhere else in Scripture. It is possible that she was a source for some of the details Luke recounts about Herod (cf. 23:8, 12). See note on 1:3. Susanna. Aside from this reference, she is nowhere mentioned in Scripture. She is probably someone Luke knew personally. out of their means. It was a Jewish custom for disciples to support rabbis in this way. Cf. 10:7; 1 Cor. 9:4–11; Gal. 6:6; 1 Tim. 5:17–18.

LUKE—NOTE ON 8:4 said in a parable. This marked a significant turning point in Jesus' ministry. See notes on Matt. 13:3, 34.

LUKE—NOTE ON 8:5 to sow his seed. Seed was sown by hand over plowed soil. In throwing seed toward the edges of a field, the sower would naturally throw some that landed or was blown onto the hard, beaten path on the edges of the field, where it could not penetrate the soil and grow (see notes on Matt. 13:4, 19). This could refer to the hard, obstinate Jewish leaders.

LUKE—NOTE ON 8:6 rock. I.e., very shallow soil with a layer of rock lying just below the surface. See notes on Matt. 13:5, 20. This could refer to the fickle mob that followed Jesus only for his miracles.

LUKE—NOTE ON 8:7 thorns. See notes on Matt. 13:7, 22. This could refer to the materialists to whom earthly wealth was more important than spiritual riches.

LUKE—NOTE ON 8:8 a hundredfold. Luke simplified the parable. Matthew 13:8 and Mark 4:8 described three levels of fruitfulness. "A hundredfold" simply speaks of inconceivable abundance (cf. Gen. 26:12). He who has ears. All three of the synoptics include this admonition with the parable of the sower (cf. Matt. 13:9; 4:9). Jesus often said this to stress particularly important statements cast in mysterious language (cf. Luke 14:35; Matt. 11:15; 13:43; Mark 4:23).

LUKE—NOTE ON 8:10 secrets. See notes on Matt. 13:11, 13. seeing they may not see. This quotation from Isa. 6:9 describes God's act of judicially blinding unbelievers.

LUKE—NOTE ON 8:13 they believe for a while. I.e., with a nominal, non-saving faith. See note on Matt. 13:20.

LUKE—NOTE ON 8:15 hearing . . . hold . . . bear fruit. This constitutes evidence of true salvation. "Hearing" is a reference to understanding and believing (John 8:31, 47). "Hold" refers to ongoing obedience (Luke 11:28; see note on John

14:21–24). "Fruit" is good works (Matt. 7:16–20; James 2:14–26).

LUKE—NOTE ON 8:16 under a bed. The fact that Christ taught mysteries in parables was not to suggest that his message was meant for elite disciples or that it should be kept secret. A lamp is not lit to be hidden, but must be put on a lampstand, where its light will reach furthest. Still, only those with eyes to see will see it.

LUKE—NOTE ON 8:17 nothing is hidden that will not be made manifest. All truth will be manifest in the judgment. Cf. 12:2–3; 1 Cor. 4:5; 1 Tim. 5:24–25. God's ultimate purpose is not to hide the truth, but to make it known.

LUKE—NOTE ON 8:18 Take care then how you hear. One's response to the light in this life is crucial, because at the throne of judgment there will be no opportunity to embrace truth that was formerly spurned (Rev. 20:11–15). Those who scorn the light of the gospel now will have all light removed from them in eternity. Cf. Luke 19:26 and Matt. 25:29.

LUKE—NOTE ON 8:19 brothers. See notes on Matt. 12:46–49.

LUKE—NOTE ON 8:20–21 See notes on Mark 3:31, 35.

LUKE—NOTE ON 8:22–25 See notes on Matt. 8:24–27.

LUKE—NOTE ON 8:26–38 See notes on Matt. 8:28–34.

LUKE—NOTE ON 8:27 a man. Matthew reveals there were actually two men. Only one did the talking. See note on Matt. 8:28.

LUKE—NOTE ON 8:30 Legion. See notes on Matt. 8:30 and Mark 5:9.

LUKE—NOTE ON 8:31 the abyss. See note on Matt. 8:31.

LUKE—NOTE ON 8:41 a ruler of the synagogue. See note on 13:14. Jesus had once cast a demon out of a man in Jairus's synagogue (4:33–37).

LUKE—NOTE ON 8:42 only daughter. See note on 9:38. pressed. Lit., "choked," i.e., they almost crushed him.

LUKE—NOTE ON 8:43 a discharge of blood. See note on Matt. 9:20.

LUKE—NOTE ON 8:44 came up behind him and touched. Because of her affliction, she would normally render anyone she touched unclean. The effect here was precisely the opposite. See notes on 7:14, 39. fringe. See note on Matt. 9:20.

LUKE—NOTE ON 8:46 power has gone out from me. See note on Mark 5:30.

LUKE—NOTE ON 8:50 only believe. Though not all Jesus' healings required faith (cf. 22:51), at times he required it.

LUKE—NOTE ON 8:51 Peter and John and James. See notes on 9:28; Matt. 10:2; 17:1.

LUKE—NOTE ON 8:52 she is not dead. See notes on Matt. 9:23–24.

LUKE—NOTE ON 8:56 tell no one. See note on Matt. 8:4.

LUKE—NOTE ON 9:1–6 See notes on Matt. 10:1–42.

LUKE—NOTE ON 9:3 Take nothing. Slight differences between Matthew, Mark, and Luke have troubled some. Matthew 10:9–10 and this text say the disciples were not to take staffs (see note there); but Mark 6:8 prohibited everything "except a staff." Mark 6:9 also instructed them to "wear sandals"; but in Matt. 10:10 sandals were included in the things they were not to carry. Actually, however, what Matt. 10:10 and this verse prohibited was the packing of extra staffs and sandals. The disciples were not to be carrying baggage for the journey, but merely to go with the clothes on their backs.

LUKE—NOTE ON 9:7 Herod the tetrarch. See note on Matt. 14:1. News of Christ reached to the highest levels of government. John had been raised from the dead. Of course, this was not true, but Herod himself nonetheless seemed gripped by guilty fear (cf. Mark 6:16).

LUKE—NOTE ON 9:8 Elijah. See note on 1:17.

LUKE—NOTE ON 9:9 sought to see him. Only Luke gives this detail. See notes on 1:3 and 8:3.

LUKE—NOTE ON 9:10 withdrew. They were trying to get some rest and a break from the crowds. Cf. Mark 6:31–32. Bethsaida. See note on Mark 8:22.

Bethsaida Julias is on the north shore and to the east of Galilee, where the Jordan River enters the lake.

LUKE—NOTE ON 9:12–17 Aside from the resurrection, the feeding of the 5,000 is the only miracle of Jesus recorded in all four Gospels (cf. Matt. 14:15–21; Mark 6:35–44; John 6:4–13).

LUKE—NOTE ON 9:14 about five thousand men. Counting women and children, the actual size of the crowd may have been closer to 20,000.

LUKE—NOTE ON 9:17 baskets. See notes on Mark 6:43 and 8:8.

LUKE—NOTE ON 9:18–21 See notes on Matt. 16:13–20.

LUKE—NOTE ON 9:19 John the Baptist . . . Elijah . . . one of the prophets of old. Cf. vv. 7–8. Such rumors were apparently quite common. See notes on 1:17; Matt. 11:14; Mark 9:13; Rev. 11:5–6.

LUKE—NOTE ON 9:20 The Christ of God. I.e., the Messiah promised in the OT (Dan. 9:25–26). See note on Matt. 16:16.

LUKE—NOTE ON 9:21 tell this to no one. See notes on Matt. 8:4 and 12:16.

LUKE—NOTE ON 9:22 The Son of Man must suffer. This pronouncement signified a great turning point in Jesus' ministry. See note on Matt. 16:21.

LUKE—NOTE ON 9:23 cross. See note on Matt. 10:38. Self-denial was a common thread in Christ's teaching to his disciples (cf. Luke 14:26–27; Matt. 10:38; 16:24; Mark 8:34; John 12:24–26). The kind of self-denial he sought was not a reclusive asceticism (see note on Luke 7:34), but a willingness to obey his commandments, serve one another, and suffer—perhaps even die—for his sake.

LUKE—NOTE ON 9:24 whoever loses his life for my sake. Aside from the command "follow me," this saying is repeated more times in the Gospels than any other saying of Christ. Cf. 17:33; Matt. 10:39; 16:25; Mark 8:35; John 12:25. See note on Luke 14:11.

LUKE—NOTE ON 9:26 whoever is ashamed of me. I.e., unbelievers. Cf. Matt. 10:33; Rom. 9:33; 10:11; 2 Tim. 2:12. See note on Luke 12:9.

LUKE—NOTE ON 9:27 see the kingdom. See note on Matt. 16:28.

LUKE—NOTE ON 9:28 about eight days. A common expression signifying about a week (cf. John 20:26). See note on Matt. 17:1. after these sayings. This expression ties the promise of seeing the kingdom (Luke 9:27) to the events that follow (see note on Matt. 16:28). Peter and John and James. These three alone were permitted to witness the raising of Jairus's daughter (Luke 8:51), the transfiguration (cf. Matt. 17:1), and Christ's agony in the garden (Mark 14:33). the mountain. The traditional site, Mount Tabor, is unlikely. Jesus and the disciples had been in "the district of Caesarea Philippi" (Matt. 16:13), and Tabor is nowhere near there. Besides, Tabor had evidently been the site of pagan worship (Hos. 5:1), and in Jesus' day, an army garrison had their fortress at the top. The actual location of the transfiguration is nowhere identified, but Mount Hermon (7,000 feet higher than Tabor, and closer to Caesarea Philippi) is believed by many to be the place.

LUKE—NOTE ON 9:29 as he was praying. See note on 3:21. As at his baptism, while he was praying, the Father's voice came from heaven (cf. Introduction: Historical and Theological Themes). dazzling. Lit., "emitting light." This word is used only here in the NT. It suggests a brilliant flashing light, similar to lightning.

LUKE—NOTE ON 9:30 Moses and Elijah. See note on Matt. 17:3.

LUKE—NOTE ON 9:31 his departure. Peter uses the same term to speak of his own death (2 Pet. 1:15). Only Luke mentions the subject matter of their conversation and the fact that Peter, James, and John had fallen asleep (v. 32). Cf. Luke 22:45.

LUKE—NOTE ON 9:32 saw his glory. Cf. Ex. 33:18–23.

LUKE—NOTE ON 9:33 three tents. See note on Matt. 17:4.

LUKE—NOTE ON 9:34 a cloud. Matthew 17:5 says "a bright cloud," i.e., enveloping the glory of God—similar to the pillar of cloud that led the Israelites in the OT (Ex. 14:19–20). The brightness of this cloud and the sleepiness of the disciples (Luke 9:32) suggest that this event may have occurred at night.

LUKE—NOTE ON 9:35 This is my Son. See note on Matt. 3:17.

LUKE—NOTE ON 9:38 my only child. Cf. 7:12 and 8:42. The son of the widow of Nain was her only child; and Jairus's daughter was his only child. Luke alone mentions these details.

LUKE—NOTE ON 9:39 a spirit seizes him. This was no mere case of epilepsy; it was plainly demon possession. There's no reason to think Luke, a physician, was merely accommodating the understanding of his readers. Besides, Jesus healed the boy by rebuking the demon (v. 42; cf. Mark 9:25).

LUKE—NOTE ON 9:40 they could not. See notes on Matt. 17:19–21.

LUKE—NOTE ON 9:41 faithless and twisted generation. See note on Matt. 17:17.

LUKE—NOTE ON 9:44 about to be delivered. See note on Matt. 17:22.

LUKE—NOTE ON 9:45 concealed from them. I.e., in accord with God's sovereign design. Cf. 24:45.

LUKE—NOTE ON 9:46 was the greatest. See note on Matt. 20:21.

LUKE—NOTE ON 9:48 Whoever receives this child. See note on Matt. 18:5. he who is least . . . is the one who is great. The way to preeminence in Christ's kingdom is by sacrifice and self-denial. See note on Luke 9:23.

LUKE—NOTE ON 9:49 because he does not follow with us. It is ironic that John, who came to be known as "the apostle of love," would be the one to raise this objection (see note on v. 54). John came to see that only legitimate tests of another person's ministry are the test of doctrine (1 John 4:1–3; 2 John 7–11) and the test of fruit (1 John 2:4–6, 29; 3:4–12; 4:5, 20; cf. Matt. 7:16). This man would have passed both tests, but John was inclined to reject him because of his group affiliation. That is the error of sectarianism.

LUKE—NOTE ON 9:50 one who is not against you is for you. Contrast this with 11:23. There is no middle ground and no neutrality. Here Christ gave a test of outward conduct to use for measuring others. In 11:23, he gave a test of the inward life that is to be applied to oneself.

LUKE—NOTE ON 9:51 set his face to go to Jerusalem. This begins a major section of Luke's Gospel. From here to 19:27, Christ's face was set toward Jerusalem (see note on 9:53), and Luke's narrative is a travelogue of that long

journey to the cross. This was a dramatic turning point in Christ's ministry. After this, Galilee was no longer his base of operation. Although 17:11–37 describes a return visit to Galilee, Luke included everything between this point and that short Galilean sojourn as part of the journey to Jerusalem. We know from a comparison of the Gospels that, during this period of Christ's ministry, he made short visits to Jerusalem to celebrate feasts (see notes on 13:22; 17:11). Nonetheless, those brief visits were only interludes in this period of ministry that would culminate in a final journey to Jerusalem for the purpose of dying there. Thus Luke underscored this turning point in Christ's ministry more dramatically than any of the other Gospels, by showing Christ's determination to complete his mission of going to the cross. See note on 12:50.

LUKE—NOTE ON 9:52 Samaritans. These people were descendants of Jewish mixed marriages from the days of captivity. They were rivals of the Jewish nation and had devised their own worship, a hybrid of Judaism and paganism, with a temple of their own on Mount Gerizim. They were considered unclean by the Jews and were so hated that most Jewish travelers from Galilee to Judah took the longer route east of the Jordan to avoid traveling through Samaria. See note on John 4:4.

LUKE—NOTE ON 9:53 because his face was set toward Jerusalem. Traveling to Jerusalem for worship implied rejection of the rituals on Mount Gerizim and a contempt for Samaritan worship (see note on v. 52). This was a strong point of contention between Jews and Samaritans (cf. John 4:20–22).

LUKE—NOTE ON 9:54 James and John. Jesus nicknamed these brothers "Boanerges"—Sons of Thunder (Mark 3:17)—a fitting title, apparently. This was John's second sin against charity in such a short time (see note on Luke 9:49). It is interesting to note that several years later, the apostle John journeyed through Samaria once again with Peter, this time preaching the gospel in Samaritan villages (Acts 8:25).

LUKE—NOTE ON 9:55 rebuked them. Christ's response to the Samaritans exemplifies the attitude the church ought to have with regard to all forms of religious persecution. The Samaritans' worship was pagan at heart, plainly wrong (see note on John 4:22). Compounding that was their intolerance. Yet, the Lord would not retaliate with force against them. Nor did he even revile them verbally. He had come to save, not to destroy, and so his response was grace rather than destructive fury. Nonetheless, Christ's words of disapproval here

must not be taken as condemnation of Elijah's actions in 1 Kings 18:38–40 or 2 Kings 1:10–12. Elijah was commissioned to a special ministry as prophet in a theocracy, and it was his God-ordained task to confront an evil monarch (Ahab) who was attempting to usurp God's authority. Elijah was specifically authorized to measure out the reprisal of God's wrath. Elijah acted with an authority comparable to that of modern civil authorities (cf. Rom. 13:4)—not in a capacity that parallels that of ministers of the gospel.

LUKE—NOTE ON 9:59–60 See notes on Matt. 8:21–22.

LUKE—NOTE ON 9:62 looks back. A plowman looking back cuts a crooked furrow.

LUKE—NOTE ON 10:1 seventy-two others. The commissioning of the 72 is recorded only in Luke. Moses also appointed 72 elders as his representatives (Num. 11:16, 24–26). The 12 disciples had been sent into Galilee (9:1–6); the 72 were sent into every city and place where he was about to go—i.e., into Judea, and possibly Perea (see note on Matt. 19:1). two by two. As the Twelve had been sent (Mark 6:7; cf. Eccles. 4:9, 11; Acts 13:2; 15:27, 39–40; 19:22; Rev. 11:3).

LUKE—NOTE ON 10:3 lambs in the midst of wolves. I.e., they would face hostility (cf. Ezek. 2:3–6; John 15:20) and spiritual danger (cf. Matt. 7:15; John 10:12).

LUKE—NOTE ON 10:4 no moneybag, no knapsack, no sandals. I.e., travel without luggage. This does not mean they would be barefoot. See note on 9:3. greet no one. A greeting in that culture was an elaborate ceremony, involving many formalities, perhaps even a meal, and long delays (see note on 11:43). A person on an extremely urgent mission could be excused from such formalities without being thought rude. Everything in Jesus' instructions speaks of the shortness of time and the great urgency of the task.

LUKE—NOTE ON 10:7 Do not go from house to house. I.e., for lodging (see note on Mark 6:10). They were to establish headquarters in a village and not waste time moving around or seeking more comfortable housing.

LUKE—NOTE ON 10:11–12 See notes on Matt. 10:14–15.

LUKE—NOTE ON 10:13–15 See notes on Matt. 11:21, 23.

LUKE—NOTE ON 10:16 These words elevate the office of a faithful minister of Christ, and magnify the guilt and the condemnation of those who reject the message.

LUKE—NOTE ON 10:17 returned with joy. How long the mission lasted is not recorded. It may have been several weeks. The 72 probably did not return all at once, but this dialogue appears to have occurred after they had all reassembled.

LUKE—NOTE ON 10:18 I saw Satan fall. In this context, it appears Jesus' meaning was, "Don't be so surprised that the demons are subject to you; I saw their commander cast out of heaven, so it is no wonder if his minions are cast out

on earth. After all, I am the source of the authority that makes them subject to you" (v. 19). He may also have intended a subtle reminder and warning against pride—the reason for Satan's fall (cf. 1 Tim. 3:6). For discussions of Satan's fall, see notes on Isa. 14:12–14 and Ezek. 28:12–15.

LUKE—NOTE ON 10:19 serpents and scorpions. Cf. Ps. 91:13 and Ezek. 2:6. These appear to be figurative terms for demonic powers (cf. Rom. 16:20).

LUKE—NOTE ON 10:20 do not rejoice in this. Rather than being so enthralled with extraordinary manifestations such as power over demons and the ability to work miracles, they should have realized that the greatest wonder of all is the reality of salvation—the whole point of the gospel message and the central issue to which all the miracles pointed. that your names are written in heaven. Cf. Phil. 4:3; Heb. 12:23; Rev. 21:27. By contrast, unbelievers are "written in the earth, for they have forsaken the Lord" (Jer. 17:13).

LUKE—NOTE ON 10:21–22 See notes on Matt. 11:25–26.

LUKE—NOTE ON 10:25 lawyer. I.e., a scribe who was supposedly an expert in the law of God. Aside from one usage of this word in Matt. 22:35 (see note there, Luke is the only one of the Gospel writers who uses it (Luke 11:45–46). what shall I do to inherit eternal life? The same question is raised by several inquirers (18:18–23; Matt. 19:16–22; John 3:1–15).

LUKE—NOTE ON 10:27 he answered. The lawyer summed up the requirements of the law (Lev. 19:18; Deut. 6:5) exactly as Christ did on another occasion (see notes on Matt. 22:37–40).

LUKE—NOTE ON 10:28 do this, and you will live. Cf. Lev. 18:5 and Ezek. 20:11. "Do and live" is the promise of the law. But since no sinner can obey perfectly, the impossible demands of the law are meant to drive us to seek divine mercy (Gal. 3:10–13, 22–25). This man should have responded with a confession of his own guilt, rather than self-justification (Luke 10:29).

LUKE—NOTE ON 10:29 desiring to justify himself. This reveals the man's selfrighteous character. who is my neighbor? The prevailing opinion among scribes and Pharisees was that one's neighbors were the righteous alone. According to them, the wicked—including rank sinners (such as tax collectors and prostitutes), Gentiles, and especially Samaritans—were to be hated because they were the enemies of God. They cited Ps. 139:21–22 to justify their position. As

that passage suggests, hatred of evil is the natural corollary of loving righteousness. But the truly righteous person's "hatred" for sinners is not a malevolent enmity. It is a righteous abhorrence of all that is base and corrupt— not a spiteful, personal loathing of individuals. Godly hatred is marked by a broken-hearted grieving over the condition of the sinner. And as Jesus taught here and elsewhere (Luke 6:27–36; Matt. 5:44–48), it is also tempered by a genuine love. The Pharisees had elevated hostility toward the wicked to the status of a virtue, in effect nullifying the second Great Commandment. Jesus' answer to this lawyer demolished the pharisaical excuse for hating one's enemies.

LUKE—NOTE ON 10:30 down from Jerusalem to Jericho. A rocky, winding, treacherous descent of about 3,300 feet in 17 miles. That stretch of road was notorious for being beset with thieves and danger.

LUKE—NOTE ON 10:32 Levite. These were from the tribe of Levi, but not descendants of Aaron. They assisted the priests in the work of the temple.

LUKE—NOTE ON 10:33 Samaritan. For a Samaritan to travel this road was unusual. The Samaritan himself was risking not only the thieves, but also the hostility of other travelers.

LUKE—NOTE ON 10:34 oil and wine. Probably carried by most travelers in small amounts as a kind of first-aid kit. The wine was antiseptic; the oil soothing and healing.

LUKE—NOTE ON 10:35 two denarii. I.e., two days' wages (see notes on Matt. 20:2; 22:19). Probably more than enough to permit the man to stay until he recovered.

LUKE—NOTE ON 10:36 neighbor to the man. Jesus reversed the lawyer's original question (v. 29). The lawyer assumed it was up to others to prove themselves neighbor to him (see note on v. 29). Jesus' reply makes it clear that each has a responsibility to be a neighbor—especially to those who are in need.

LUKE—NOTE ON 10:38 a village. Bethany, 2 miles east of the temple in Jerusalem, on the east slope of the Mount of Olives. This was the home of Mary, Martha, and Lazarus (cf. John 11:1).

LUKE—NOTE ON 10:40 distracted. Lit., "dragging all around." The expression

implies that Martha was in a tumult. with much serving. Martha was evidently fussing about with details that were unnecessarily elaborate.

LUKE—NOTE ON 10:42 one thing . . . good portion. Jesus was not speaking of the number of dishes to be served. The one thing necessary was exemplified by Mary, i.e, an attitude of worship and meditation, listening with an open mind and heart to Jesus' words.

LUKE—NOTE ON 11:1 Lord, teach us to pray. Rabbis often composed prayers for their disciples to recite. Having seen Jesus pray many times, they knew of his love for prayer, and they knew prayer was not just the reciting of words (see note on Matt. 6:7).

LUKE—NOTE ON 11:2 Father. Virtually the same prayer was given as a model on two separate occasions by Christ, first in the Sermon on the Mount (see notes on Matt. 6:9–13), and then here, in response to a direct question. That accounts for minor variations between the two versions. your name. God's name represents all his character and attributes. Cf. Ps. 8:1, 9; 9:10; 22:22; 52:9; 115:1.

LUKE—NOTE ON 11:4 sins. See note on Matt. 6:12.

LUKE—NOTE ON 11:7 my children are with me in bed. The one-room houses that were common in Israel had a common sleeping area shared by the whole family. If one person arose and lit a lamp to get bread, all would be awakened.

LUKE—NOTE ON 11:8 impudence. It conveys the ideas of urgency, audacity, earnestness, boldness, and relentlessness—like the persistent asking of a desperate beggar.

LUKE—NOTE ON 11:13 are evil. I.e., by nature. See note on Matt. 7:11.

LUKE—NOTE ON 11:14 that was mute. I.e., the demon.

LUKE—NOTE ON 11:15 Beelzebul. Originally this referred to Baal-zebul ("Baal, the prince"), chief god of the Philistine city of Ekron; the Israelites disdainfully referred to him as Baal-zebub ("Lord of Flies"). See note on 2 Kings 1:2.

LUKE—NOTE ON 11:16 a sign from heaven. I.e., a miraculous work of cosmological proportions, like the rearranging of the constellations, or something far greater than the casting out of a demon, which they had just

witnessed. See note on Matt. 12:38.

LUKE—NOTE ON 11:17 he, knowing their thoughts. Jesus was God with full omniscience if he used it (see notes on 2:52; Mark 13:32; John 2:23–25). kingdom divided against itself. This may have been a subtle jab at the Jewish nation, a kingdom divided in the time of Jeroboam, and still marked by various kinds of bitter internal strife and factionalism, right up to the destruction of Jerusalem in A.D. 70.

LUKE—NOTE ON 11:19 by whom do your sons cast them out? There were Jewish exorcists who claimed power to cast out demons (Acts 19:13–15). Jesus' point was that if such exorcisms could be done via satanic power, the Pharisaical exorcists must be suspect as well. And in fact, the evidence in Acts 19 suggests that the sons of Sceva were charlatans who employed fraud and trickery to fabricate phony exorcisms. your judges. I.e., witnesses against you. This seems to suggest that the fraudulent exorcisms (which had their approval) stood as a testimony against the Pharisees themselves, who disapproved of Christ's genuine exorcisms.

LUKE—NOTE ON 11:20 by the finger of God. In Ex. 8:19 the phony magicians of Egypt were forced to confess that Moses' miracles were genuine works of God, not mere trickery such as they had performed. Here Jesus made a similar comparison between his exorcisms and the work of the Jewish exorcists. the kingdom of God has come. See note on Matt. 12:28.

LUKE—NOTE ON 11:21 a strong man. I.e., Satan.

LUKE—NOTE ON 11:22 one stronger than he. I.e., Christ. divides his spoil. Probably a reference to Isa. 53:12. When a demon is defeated by the power of Christ, the soul vacated by the power of darkness is taken over by Christ. Cf. Luke 11:24–26.

LUKE—NOTE ON 11:23 Whoever is not with me is against me. See note on 9:50.

LUKE—NOTE ON 11:24 unclean spirit has gone out. Christ was characterizing the work of the phony exorcists (see note on v. 19). What appears to be a true exorcism is merely a temporary respite, after which the demon returns with seven others (v. 26).

LUKE—NOTE ON 11:26 worse than the first. See note on Matt. 12:45.

LUKE—NOTE ON 11:28 rather. This has the sense of, "Yes, but rather . . . ." While not denying the blessedness of Mary, Christ did not countenance any tendency to elevate Mary as an object of veneration. Mary's relationship to him as his physical mother did not confer on her any greater honor than the blessedness of those who hear and obey the word of God. See note on 1:47.

LUKE—NOTE ON 11:29 It seeks for a sign. See note on v. 16. Jesus always declined to give signs on demand. Evidences were not the means by which he appealed to unbelievers. See note on 16:31.

LUKE—NOTE ON 11:30 Jonah became a sign. I.e., a sign of judgment to come. Jonah's emergence from the fish's belly pictured Christ's resurrection. Jesus clearly regarded Jonah's account as historically accurate. See notes on Matt. 12:39–40.

LUKE—NOTE ON 11:31–32 See notes on Matt. 12:41–42.

LUKE—NOTE ON 11:33 See note on 8:16.

LUKE—NOTE ON 11:34 the lamp of your body. This is a different metaphor from the one in v. 33. There the lamp speaks of the word of God; here the eye is the "lamp"—i.e., the source of light—for the body. See note on Matt. 6:22–23. When your eye . . . is bad. The problem was their perception, not a lack of light. They did not need a sign; they needed hearts to believe the great display of divine power they had already seen.

LUKE—NOTE ON 11:38 he did not first wash. The Pharisee was concerned with ceremony, not hygiene. The Greek word for "wash" refers to a ceremonial ablution. Nothing in the law commanded such washings, but the Pharisees practiced them, believing the ritual cleansed them of any accidental ceremonial defilement. See notes on Mark 7:2–3.

LUKE—NOTE ON 11:39 full of greed and wickedness. I.e., they were preoccupied with external ceremonies but overlooked the more important issue of internal morality. See note on Matt. 23:25.

LUKE—NOTE ON 11:40 fools. I.e., persons who lack understanding. This was the truth and not the sort of coarse name-calling Christ forbade in Matt. 5:22.

LUKE—NOTE ON 11:41 give as alms those things that are within. This contrasts

inner virtues with external ceremonies. Alms are to be given not for show, but as an expression of a faithful heart (cf. Matt. 6:1–4)—and the true almsgiving is not the external act, but one's attitude before God.

LUKE—NOTE ON 11:42 tithe. See note on Matt. 23:23.

LUKE—NOTE ON 11:43 greetings. These were ostentatious ceremonies that were more or less elaborate depending on the rank of the person being greeted.

LUKE—NOTE ON 11:44 unmarked graves. Hidden sources of defilement. They had carefully concealed their own inward corruption, but it still was a source of defilement. See note on Matt. 23:27.

LUKE—NOTE ON 11:45 lawyers. I.e., scribes. See note on 10:25.

LUKE—NOTE ON 11:46 burdens. See note on Matt. 23:3.

LUKE—NOTE ON 11:47 you build the tombs of the prophets. They thought they were honoring those prophets, but in reality they had more in common with those who killed the prophets (v. 48). See note on Matt. 23:30.

LUKE—NOTE ON 11:49 the Wisdom of God said. There is no OT source for this quotation. Christ is prophetically announcing the coming judgment of God, not quoting a previously written source, but giving them a direct warning from God.

LUKE—NOTE ON 11:49–51 See notes on Matt. 23:34–36.

LUKE—NOTE ON 11:52 the key of knowledge. They had locked up the truth of the Scriptures and thrown away the key by imposing their faulty interpretations and human traditions on God's word. See note on Matt. 23:13.

LUKE—NOTE ON 11:54 to catch. The same word is used in Greek literature for the hunting of animals.

LUKE—NOTE ON 12:1 many thousands. The Greek word is the same from which we get the word "myriads." leaven. See notes on Matt. 16:12 and Mark 8:15.

LUKE—NOTE ON 12:2–3 See notes on 8:17 and Mark 4:22.

LUKE—NOTE ON 12:5 fear him. See note on Matt. 10:28.

LUKE—NOTE ON 12:6 two pennies. Greek, assariōn, a Roman coin equal to one sixteenth of a denarius. One assarius would be less than an hour's wage. not one of them is forgotten before God. Divine providence governs even the most inconsequential details of God's creation. He cares for all that he created, regardless of how insignificant. See note on Matt. 10:29.

LUKE—NOTE ON 12:8 before the angels of God. I.e., in the day of judgment. Cf. Matt. 25:31–34 and Jude 24. See note on Matt. 10:32.

LUKE—NOTE ON 12:9 one who denies me before men. This describes a souldamning denial of Christ—not the sort of temporary wavering Peter was guilty of (22:56–62)—but the sin of those who through fear, shame, neglect, delay, or love of the world reject all evidence and revelation and decline to confess Christ as Savior and King, until it is too late.

LUKE—NOTE ON 12:10 blasphemes against the Holy Spirit. See notes on Matt. 12:31–32. This was not a sin of ignorance, but a deliberate, willful, settled hostility toward Christ—exemplified by the Pharisees in Matt. 12, who attributed to Satan the work of Christ (cf. Luke 11:15).

LUKE—NOTE ON 12:11 do not be anxious. I.e., do not worry. This does not suggest that ministers and teachers should forego preparation in their normal spiritual duties. To cite this passage and others like it (21:12–15; Matt. 10:19) to justify the neglect of study and meditation is to twist the meaning of Scripture. This verse is meant as a comfort for those under life-threatening persecution, not an excuse for laziness in ministry. The exact same expression is used in Luke 12:22, speaking of concern for one's material necessities. In neither context was Jesus condemning legitimate toil and preparation. He was promising the Holy Spirit's aid for times of persecution when there can be no preparation. See note on Mark 13:11.

LUKE—NOTE ON 12:13 tell my brother to divide the inheritance. "The right of the firstborn" was a double portion of the inheritance (Deut. 21:17). Perhaps this man wanted an equal share. In any case, Jesus seemed unconcerned about the implied injustice, and refused the man's request to arbitrate the family dispute.

LUKE—NOTE ON 12:14 who made me a judge . . . ? One of Christ's roles is that of Judge of all the earth (John 5:22), but he did not come to be an arbiter of petty earthly disputes. Settling an inheritance dispute was a matter for civil authorities.

LUKE—NOTE ON 12:22–31 See notes on Matt. 6:26–33.

LUKE—NOTE ON 12:22 do not be anxious. See note on v. 11.

LUKE—NOTE ON 12:32 good pleasure. See note on 2:14. Christ stressed the Father's tender care over his little flock as an antidote to anxiety (12:22–30).

LUKE—NOTE ON 12:33 Sell your possessions, and give to the needy. Those who amassed earthly possessions, falsely thinking their security lay in material resources (vv. 16–20), needed to lay up treasure in heaven instead. See note on Matt. 6:20. Believers in the early church did sell their goods to meet the basic needs of poorer brethren (Acts 2:44–45; 4:32–37). But this commandment is not to be twisted into an absolute prohibition of all earthly possessions. In fact, Peter's words to Ananias in Acts 5:4 make it clear that the selling of one's possessions was optional. moneybags that do not grow old. These belts that do not wear out (so as to lose the money) are defined as "treasure in the heavens that does not fail." The surest place to put one's money is in such a belt—in heaven, where it is safe from thieves and decay as well.

LUKE—NOTE ON 12:34 your heart be also. Where one puts his money reveals the priorities of his heart. Cf. 16:1–13 and Matt. 6:21.

LUKE—NOTE ON 12:35 dressed. Speaks of preparedness. Long, flowing robes would be tucked into the belt to allow freedom to work. Cf. Ex. 12:11 and 1 Pet. 1:13.

LUKE—NOTE ON 12:36 when he comes. The servants were responsible to meet him with burning torches.

LUKE—NOTE ON 12:37 awake. The key here is readiness at all times for Christ's return. See note on Matt. 25:1–13. dress himself. I.e., he will take the servant's role and wait on them. This remarkable statement pictures Christ, at his return, ministering as a servant to believers.

LUKE—NOTE ON 12:38 second watch. 9:00 P.M. to midnight. third. Midnight to 3:00 A.M.

LUKE—NOTE ON 12:40 an hour you do not expect. Cf. 21:34; Matt. 24:36, 42– 44; 1 Thess. 5:2–4; 2 Pet. 3:10; Rev. 3:3; 16:15.

LUKE—NOTE ON 12:42 Christ did not directly answer Peter's question (v. 41), but implied that these truths apply to unbelievers—most of all those to whom much has been committed (v. 48). manager. See note on 16:1.

LUKE—NOTE ON 12:43 Blessed is that servant. The faithful manager pictures the genuine believer, who manages well the spiritual riches God has put in his care for the benefit of others, and the careful management of the master's estate. Faithful expression of the duty of such spiritual stewardship will result in honor and reward (v. 44).

LUKE—NOTE ON 12:45 to beat the . . . servants. This wicked manager's unfaithfulness and cruel behavior illustrates the evil of an unbelieving heart.

LUKE—NOTE ON 12:46 cut him in pieces. I.e., utterly destroy him. This speaks of the severity of final judgment of unbelievers.

LUKE—NOTE ON 12:47–48 The degree of punishment is commensurate with the extent to which the unfaithful behavior was willful. Note that ignorance is nonetheless no excuse (v. 48). That there will be varying degrees of punishment in hell is clearly taught in Matt. 10:15; 11:22, 24; Mark 6:11; Heb. 10:29 (see notes there).

LUKE—NOTE ON 12:49 fire. I.e., judgment. See note on Matt. 3:11. For the connection between fire and judgment, see Isa. 66:15; Joel 2:30; Amos 1:7, 10– 14; 2:2, 5; Mal. 3:2, 5; 1 Cor. 3:13; 2 Thess. 1:7–8.

LUKE—NOTE ON 12:50 a baptism. A baptism of suffering. Christ was referring to his death. Christian baptism symbolizes identification with him in death, burial, and resurrection. distress. See note on Matt. 26:38. until it is accomplished! Though distressed about his coming passion, it was nonetheless the work he came to do, and he set his face steadfastly to accomplish it (see note on Luke 9:51; cf. John 12:23–27).

LUKE—NOTE ON 12:51 No, I tell you. See note on Matt. 10:34.

LUKE—NOTE ON 12:54–56 See note on Matt. 16:2–3.

LUKE—NOTE ON 12:58 make an effort to settle . . . on the way. See note on Matt. 5:25.

LUKE—NOTE ON 12:59 penny. See notes on 21:2 and Mark 12:42.

LUKE—NOTE ON 13:1 Galileans whose blood Pilate had mingled with their sacrifices. This incident is in keeping with what was known about the character of Pilate. Evidently, some worshipers from Galilee were condemned by Rome— perhaps because they were seditious zealots (see note on Matt. 10:4)—and were sought out and killed in the temple by Roman authorities while in the process of offering a sacrifice. Such a killing would have been the grossest sort of blasphemy. Incidents like this inflamed the Jews' hatred of Rome and finally led to rebellion, and the destruction of Jerusalem in A.D. 70.

LUKE—NOTE ON 13:2 worse sinners. It was the belief of many that disaster and sudden death always signified divine displeasure over particular sins (cf. Job 4:7). Those who suffered in uncommon ways were therefore assumed to be guilty of some more severe immorality (cf. John 9:2).

LUKE—NOTE ON 13:3 unless you repent. Jesus did not deny the connection between catastrophe and human evil, for all such afflictions ultimately stem from the curse of humanity's fallenness (Gen. 3:17–19). Furthermore, specific calamities may indeed be the fruit of certain iniquities (Prov. 24:16). But Christ challenged the people's notion that they were morally superior to those who suffered in such catastrophes. He called all to repent, for all were in danger of sudden destruction. No one is guaranteed time to prepare for death, so now is the time for repentance for all (cf. 2 Cor. 6:2). you will all likewise perish. These words prophetically warned of the approaching judgment of Israel, which culminated in the catastrophic destruction of Jerusalem in A.D. 70. Thousands in Jerusalem were killed by the Romans. See note on Matt. 23:36.

LUKE—NOTE ON 13:4 Siloam. An area at the south end of the lower city of Jerusalem, where there was a well known pool (cf. John 9:7, 11). Evidently one of the towers guarding the aqueduct collapsed, perhaps while under construction, killing some people. Again, the question in the minds of people was regarding the connection between calamity and iniquity ("worse offenders"). Jesus responded by saying that such a calamity was not God's way to single out an especially evil group for death, but a means of warning to all sinners. Calamitous judgment was eventually coming to all if they did not repent.

LUKE—NOTE ON 13:6 fig tree. Often used as a symbol for Israel (see notes on Matt. 21:19; Mark 11:14). In this case, however, the parable's lesson about

fruitlessness applies equally to the whole nation, and to each individual soul.

LUKE—NOTE ON 13:8 let it alone this year. This illustrates both the intercession of Christ and the extreme patience and graciousness of the Father.

LUKE—NOTE ON 13:10 synagogues. See note on Mark 1:21. the Sabbath. The Pharisees' Sabbath traditions were the issue that most frequently provoked controversy in Jesus' ministry. Cf. Luke 6:5–11; 14:1–5; Matt. 12:2–10; Mark 2:23–3:4.

LUKE—NOTE ON 13:11 had a disabling spirit. This suggests that her physical ailment, which left her unable to stand erect, was caused by an evil spirit. However, Christ did not have to confront and drive out a demon, but simply declared her loosed (v. 12), so her case appears somewhat different from other cases of demonic possession he often encountered (cf. 11:14; see note on 13:16).

LUKE—NOTE ON 13:12 he called her over. The healing was unsolicited; he took the initiative (cf. 7:12–14). Furthermore, no special faith was required on her part or anyone else's. Jesus sometimes called for faith, but not always (cf. 8:48; Mark 5:34).

LUKE—NOTE ON 13:14 ruler. An eminent layman whose responsibilities included conducting meetings, caring for the building, and supervising the teaching in the synagogue (cf. 8:41; Matt. 9:18; Mark 5:38).

LUKE—NOTE ON 13:15 untie his ox. Nothing in Scripture forbade either the watering of an ox or the healing of the sick (see notes on 6:9; Matt. 12:2–3, 10). Their Sabbath traditions actually placed a higher value on animals than on people in distress—and therefore corrupted the whole purpose of the Sabbath (Mark 2:27).

LUKE—NOTE ON 13:16 a daughter of Abraham. She was a Jewess. whom Satan bound. Job's physical ailments and other disasters were also inflicted by Satan, with divine permission. This woman had apparently been permitted to suffer, not because of any evil she had done, but so that the glory of God might be manifest in her (cf. John 9:3).

LUKE—NOTE ON 13:19, 21 See notes on Matt. 13:32–33.

LUKE—NOTE ON 13:22 through towns and villages. Luke's geographical points

of reference are often vague; the readers he had in mind were probably largely unfamiliar with Palestinian geography anyway. Matt. 19:1; Mark 10:1; and John 10:40 all say that Christ moved his ministry to the region east of the Jordan, known as Perea. That move probably took place at about this point in Luke's narrative. Therefore the cities and villages he traveled through may have included places in both Judea and Perea. journeying toward Jerusalem. During his ministry in Judea to Perea, Christ actually went to Jerusalem on more than one occasion—at least once for the Feast of Tabernacles (John 7:11–8:59), another time for the Feast of Dedication (John 9:1–10:39), and another time when he raised Lazarus. Luke's focus was on Christ's constant progression toward his final trek to Jerusalem for the express purpose of dying there—and he therefore described all Christ's traveling as one long trek toward Jerusalem. See notes on Luke 9:51 and 17:11.

LUKE—NOTE ON 13:23 will those who are saved be few? That question may have been prompted by a number of factors. The great multitudes that had once followed Christ were subsiding to a faithful few (cf. John 6:66). Great crowds still came to hear (Luke 14:25), but committed followers were increasingly scarce. Moreover, Christ's messages often seemed designed to discourage the half-hearted (see note on 14:33). And he himself had stated that the way is so narrow that few find it (Matt. 7:14). This contradicted the Jewish belief that all Jews, except for tax collectors and other notorious sinners, would be saved. Christ's reply once again underscored the difficulty of entering at the narrow gate. After the resurrection, only 120 disciples gathered in the upper room in Jerusalem (Acts 1:15), and only about 500 in Galilee (1 Cor. 15:6; see notes on Luke 24:34; Matt. 28:16).

LUKE—NOTE ON 13:24 Strive. This signifies a great struggle against conflict. Christ was not suggesting that anyone could merit heaven by striving for it. No matter how rigorously they labored, sinners could never save themselves. Salvation is solely by grace, not by works (Eph. 2:8–9). But entering the narrow gate is nonetheless difficult because of its cost in terms of human pride, because of the sinner's natural love for sin, and because of the world's and Satan's opposition to the truth. See notes on Luke 16:16 and Matt. 11:12. many . . . will seek to enter. I.e., at the judgment, when many will protest that they deserve entrance into heaven (cf. Matt. 7:21–23).

LUKE—NOTE ON 13:25 I do not know . . . you. Cf. Matt. 7:23 and 25:12. Clearly, no relationship ever existed, though they had deluded themselves into thinking

they knew the owner of the house (Luke 13:26). Despite their protests, he repeated his denial emphatically in v. 27.

LUKE—NOTE ON 13:28 weeping and gnashing of teeth. See note on Matt. 22:13.

LUKE—NOTE ON 13:29 people will come. By including people from the four corners of the earth, Jesus made it clear that even Gentiles would be invited to the heavenly banquet table. This was contrary to prevailing rabbinical thought, but perfectly consistent with the OT Scriptures (Ps. 107:3; Isa. 66:18–19; Mal. 1:11). See notes on Luke 2:31 and Mark 13:27.

LUKE—NOTE ON 13:30 last . . . first . . . first . . . last. See note on Matt. 20:16. In this context the saying seems to contrast Jews ("the first") and Gentiles ("the last"). See note on Luke 14:11.

LUKE—NOTE ON 13:31 Get away from here. Herod Antipas ruled Galilee and Perea (see note on Matt. 2:22). Christ was probably either approaching Perea or ministering there already (see note on Luke 13:22). The Pharisees—no friends of Herod themselves—may have warned Christ because they hoped the threat of violence from Herod would either silence him—or drive him back to Judea, where the Sanhedrin would have jurisdiction over him.

LUKE—NOTE ON 13:32 that fox. Some have suggested that Jesus' use of this expression is hard to reconcile with Ex. 22:28; Eccles. 10:20; and Acts 23:5. However, those verses apply to everyday discourse. Prophets, speaking as mouthpieces of God, and with divine authority, were often commissioned to rebuke leaders publicly (cf. Isa. 1:23; Ezek. 22:27; Hos. 7:3–7; Zeph. 3:3). Since Jesus spoke with perfect divine authority, he had every right to speak of Herod in such terms. Rabbinical writings often used "the fox" to signify someone who was both crafty and worthless. The Pharisees, who trembled at Herod's power, must have been astonished at Christ's boldness. today and tomorrow, and the third day. This expression signified only that Christ was on his own divine timetable; it was not meant to lay out a literal three-day schedule. Expressions like this were common in Semitic usage, and seldom were employed in a literal sense to specify precise intervals of time. See note on Matt. 12:40. finish my course. I.e., by death, in the finishing of his work. Cf. John 17:4–5; 19:30; Heb. 2:10. Herod was threatening to kill him, but no one could kill Christ before his time (John 10:17–18).

LUKE—NOTE ON 13:33 it cannot be. Not all prophets who were martyred died in Jerusalem, of course. John the Baptist, for example, was beheaded by Herod, probably at Herod's palace in Machaerus. This saying was probably a familiar proverb, like the adage in 4:24; Matt. 13:57. The statement is full of irony, noting that most of the OT prophets were martyred at the hands of the Jewish people, not by foreign enemies. Luke's inclusion of this saying underscores his theme in this section of his Gospel—Jesus' relentless journey to Jerusalem for the purpose of dying (see note on Luke 9:51).

LUKE—NOTE ON 13:34 O Jerusalem, Jerusalem. There is great tenderness in these words, as seen in the imagery of a hen with chickens. This outpouring of divine compassion foreshadows his weeping over the city as he approached it for the final time (19:41). Clearly, these are deep and sincere emotions (see note on Matt. 9:36). would I have . . . you would not. Lit., "I willed, but you willed not." Christ's repeated expressions of grief over the plight of Jerusalem do not diminish the reality of his absolute sovereignty over all that happens. Nor should the truth of divine sovereignty be used to depreciate the sincerity of his compassion. See note on Matt. 23:37.

LUKE—NOTE ON 13:35 This account of Luke's clearly falls at an earlier point in Christ's ministry than the parallel account in Matt. 23:37–39, which took place in the temple during Christ's final days in Jerusalem. The wording of the two laments is nonetheless virtually identical. Here Christ delivers prophetically the same message he would later pronounce as a final judgment. Blessed. Quotation from Ps. 118:26.

LUKE—NOTE ON 14:1 Sabbath. See note on 13:10. Luke shows Christ healing on the Sabbath more frequently than any of the other Gospels. Christ seems to have favored the Sabbath as a day for doing acts of mercy. watching him carefully. Evidently the Pharisee had less than honorable motives for inviting him to a meal.

LUKE—NOTE ON 14:2 dropsy. A condition where fluid is retained in the tissues and cavities of the body—often caused by kidney or liver ailments, including cancer.

LUKE—NOTE ON 14:3 lawyers. I.e., scribes. See note on 10:25. Is it lawful. He had repeatedly defended Sabbath healings, and his arguments consistently silenced the naysayers (cf. 6:9–10; 13:14–17). Here and in 6:9, he questioned the

scribes about the legality of healing on the Sabbath beforehand—and still they could give no cogent reasons why they believed healing was a violation of Sabbath laws (cf. 14:6).

LUKE—NOTE ON 14:5 an ox. Cf. 13:15 and Matt. 12:11–12. Common humanitarianism (not to mention economic necessity) taught them that it was right to show mercy to animals on the Sabbath. Should not the same principles be applied in showing mercy to suffering people?

LUKE—NOTE ON 14:7 places of honor. I.e., the best seats at the table. Cf. 11:43 and Matt. 23:6.

LUKE—NOTE ON 14:11 who exalts himself will be humbled. Jesus favored this sort of paradoxical play on words (cf. 9:24; 13:30; 17:33; 18:14; Matt. 23:11– 12). This comment made the point of Luke 14:8–10 clear. The point of this whole lesson closely parallels Prov. 25:6–7.

LUKE—NOTE ON 14:12 do not invite your friends or your brothers. Clearly this is not to be taken as an absolute prohibition against inviting friends or relatives to a meal. Christ employed similar hyperbole in v. 26. Such language is common in Semitic discourse and is used for emphasis. His point here is that inviting one's friends and relatives cannot be classified as a spiritual act of true charity. It may also be a rebuke against those prone to reserve their hospitality for "rich neighbors" who they know will feel obligated to return the favor. Cf. Deut. 14:28–29.

LUKE—NOTE ON 14:14 repaid at the resurrection. I.e., with treasure in heaven (cf. 18:22).

LUKE—NOTE ON 14:15 everyone who will eat bread in the kingdom. The man probably held the common view that only Jews would be invited to the heavenly feast (see note on Matt. 8:12). Perhaps this was an idle or pious saying, made without much serious reflection. Christ replied with a parable that pictures the inclusion of Gentiles.

LUKE—NOTE ON 14:16 a great banquet. This parable, similar in many ways to the one in Matt. 22:2–14, and making the same point, is nonetheless distinct. That parable was told on a different occasion, and some key details differ. invited many. Apparently no one declined the invitation. The man evidently had every reason to expect that all who were invited would attend.

LUKE—NOTE ON 14:17 those who had been invited. Guests for a wedding, which could last a full week, were preinvited and given a general idea of the time. When all the many preparations were finally ready, the preinvited guests were notified that the event would commence. The preinvited guests refer to the people of Israel, who by the OT had been told to be ready for the arrival of the Messiah.

LUKE—NOTE ON 14:18 excuses. All the excuses smack of insincerity. One does not purchase property without seeing it first. And since the purchase was already complete, there was no urgency. The land would still be there after the banquet. Likewise (v. 19), one does not purchase oxen without first testing them. The man who had recently married (v. 20) was excused from business travel, or serving in the military (Deut. 24:5), but there was no legitimate reason for newlyweds to avoid such a social engagement.

LUKE—NOTE ON 14:21 the poor and crippled and blind and lame. I.e., people the Pharisees tended to regard as unclean or unworthy. The religious leaders condemned Jesus for his associations with prostitutes and tax collectors (cf. 5:29–30; 15:1; Matt. 9:10–11; 11:19; 21:31–32; Mark 2:15–16).

LUKE—NOTE ON 14:22 still there is room. God is more willing to save sinners than sinners are to be saved.

LUKE—NOTE ON 14:23 to the highways and hedges. This evidently represents the Gentile regions. compel people to come in. I.e., not by force or violence, but by earnest persuasion.

LUKE—NOTE ON 14:24 none of those men who were invited. I.e., those who refused. Having spurned the invitation, Israel was shut out of the banquet. The master's judgment against them was to seal their own decision. Most of them were killed by divine judgment at the hands of the Romans in A.D. 70. See notes on Matt. 22:7; 23:36; 24:2.

LUKE—NOTE ON 14:25 great crowds. Christ's aim was not to gather appreciative crowds, but to make true disciples (see note on 13:23). He never adapted his message to majority preferences, but always plainly declared the high cost of discipleship. Here he made several bold demands that would discourage the halfhearted.

LUKE—NOTE ON 14:26 hate. A similar statement in Matt. 10:37 is the key to

understanding this difficult command. The "hatred" called for here is actually a lesser love. Jesus was calling his disciples to cultivate such a devotion to him that their attachment to everything else—including their own lives—would seem like hatred by comparison. See Luke 16:13; Gen. 29:30–31 for similar usages of the word "hate."

LUKE—NOTE ON 14:27 bear his own cross. I.e., willingly. This parallels the idea of hating one's own life in v. 26. See notes on 9:23; Matt. 10:38; cf. Mark 8:34.

LUKE—NOTE ON 14:28 count the cost. The multitudes were positive but uncommitted. Far from making it easy for them to respond positively, he set the cost of discipleship as high as possible (vv. 26–27, 33)—and encouraged them to do a careful inventory before declaring their willingness to follow. Cf. 9:57–62.

LUKE—NOTE ON 14:33 renounce all. Only those willing to carefully assess the cost (vv. 28–32) and invest all they had in his kingdom were worthy to enter. This speaks of something far more than mere abandonment of one's material possessions; it is an absolute, unconditional surrender. His disciples were permitted to retain no privileges and make no demands. They were to safeguard no cherished sins; treasure no earthly possessions; and cling to no secret selfindulgences. Their commitment to him must be without reservation. See notes on 9:23–26.

LUKE—NOTE ON 14:34 Salt is good. See notes on Matt. 5:13 and Mark 9:50. Christ employed this same imagery on at least three different occasions in his ministry.

LUKE—NOTE ON 15:1 the tax collectors and sinners. See notes on 14:21; Matt. 5:46; 21:32. Despite the difficulties of Christ's message (Luke 14:25–35), the outcasts of society were drawn to him, while the religious leaders grew more and more determined to kill him. Cf. 1 Cor. 1:26–29.

LUKE—NOTE ON 15:2 grumbled. Lit., "murmured greatly"—i.e., through the crowds. Their grumbling prompted three parables designed to illustrate the joy of God over the repentance of sinners. This man receives sinners. This phrase is the key to the trilogy of parables that follow. Christ was not ashamed to be known as a "friend of tax collectors and sinners" (7:34).

LUKE—NOTE ON 15:4 go after the one that is lost. The first two parables both picture God as taking the initiative in seeking sinners. The rabbis taught that God

would receive sinners who sought his forgiveness earnestly enough, but here God is the One seeking the sinner (see note on 19:10). The shepherd in the Middle East was responsible for every sheep. He was obligated to his master to see that none was lost, killed, or injured (cf. Matt. 18:11–14).

LUKE—NOTE ON 15:5 lays it on his shoulders. The picture of a loving shepherd. Cf. John 10:11 and Ps. 24:1. rejoicing. Joy over the return of the lost is the most prominent feature in all three parables (Luke 15:7, 10, 32).

LUKE—NOTE ON 15:7 joy in heaven. A reference to the joy of God himself. There was complaining on earth, among the Pharisees (v. 2); but there was great joy with God and among the angels (v. 10). persons who need no repentance. I.e., those who think themselves righteous (cf. 5:32; 16:15; 18:9).

LUKE—NOTE ON 15:8 silver coins. The drachma was a Greek coin roughly equivalent in value to the Roman denarius (see note on Matt. 22:19). light a lamp. The typical one-room house had no windows. sweep the house. This illustrates the thoroughness of the search.

LUKE—NOTE ON 15:11–12 The parable of the prodigal son is the most familiar and beloved of all Christ's parables. It is one of the longest and most detailed parables. And unlike most parables, it has more than one lesson. The prodigal is an example of sound repentance. The elder brother illustrates the wickedness of the Pharisees' self-righteousness, prejudice, and indifference toward repenting sinners. And the father pictures God, eager to forgive, and longing for the return of the sinner. The main feature, however, as in the other two parables in this chapter, is the joy of God, the celebrations that fill heaven when a sinner repents.

LUKE—NOTE ON 15:12 give me the share of property that is coming to me. A shocking request, tantamount to saying he wished his father were dead. He was not entitled to any inheritance while his father still lived. Yet the father graciously fulfilled the request, giving him his full share, which would have been one-third of the entire estate—because the right of the firstborn (Deut. 21:17) gave the elder brother a double portion. This act pictures all sinners (related to God the Father by creation) who waste their potential privileges and refuse any relationship with him, choosing instead a life of sinful self-indulgence.

LUKE—NOTE ON 15:13 gathered all he had. The prodigal son evidently took his share in liquid assets and left, abandoning his father, and heading into a life of

iniquity. reckless living. Not merely wasteful extravagance, but also wanton immorality (v. 30). The Greek word for "reckless" means "dissolute," or "wasteful," and conveys the idea of an utterly debauched lifestyle.

LUKE—NOTE ON 15:15 to feed pigs. This was the worst sort of degradation imaginable for Jesus' Jewish audience; swine were the worst sort of unclean animals.

LUKE—NOTE ON 15:16 was longing to be fed with the pods. I.e., Carob pods, used to feed swine but virtually undigestible for humans. In other words, the only reason he did not eat the same food as the swine is that he could not. no one gave him anything. He could not even eke out a living by begging. His situation could hardly have been more desperate. Thus he symbolizes the estranged sinner who is helpless in despair.

LUKE—NOTE ON 15:17 came to himself. When his incessant sinning had left him utterly bankrupt and hungry, he was able to think more clearly. In that condition, he was a candidate for salvation (see notes on Matt. 5:3–6).

LUKE—NOTE ON 15:18 will say to him. He carefully contemplated what he would say and counted the cost of his repentance (v. 19). sinned against heaven. A euphemism, meaning he had sinned against God. He not only realized the futility of his situation, but he also understood the gravity of his transgressions against the father.

LUKE—NOTE ON 15:20 his father saw him. Clearly, the father had been waiting and looking for his son's return. ran. The father's eagerness and joy at his son's return is unmistakable. This is the magnificent attribute of God that sets him apart from all the false gods invented by men and demons. He is not indifferent or hostile, but a Savior by nature, longing to see sinners repent, and rejoicing when they do. See notes on 1 Tim. 2:4 and 4:10. From Gen. 3:8 to Rev. 22:17, from the fall to the consummation, God has been and will be seeking to save sinners, and rejoicing each time one repents and is converted.

LUKE—NOTE ON 15:21 Notice that the son did not get to finish his rehearsed words of repentance before the father interrupted to grant forgiveness. This pictures God's eagerness to forgive.

LUKE—NOTE ON 15:22 the father said. Without a single word of rebuke for the past, the father pours out his love for the son, and expresses his joy that what

was lost had been found. Each of the father's gifts said something unique about his acceptance of the son: robe. Reserved for the guest of honor. ring. A symbol of authority. shoes. These were not usually worn by slaves, and therefore signified his full restoration to sonship.

LUKE—NOTE ON 15:23 the fattened calf. Reserved only for the most special of occasions—a sacrifice or a feast of great celebration. All this (vv. 22–23) symbolizes the lavishness of salvation's blessings (cf. Eph. 1:3; 2:4–7).

LUKE—NOTE ON 15:25 older son. He symbolizes the Pharisee, the hypocritical religious person, who stays close to the place of the Father (the temple) but has no sense of sin, no real love for the Father (so as to share in his joy), and no interest in repenting sinners.

LUKE—NOTE ON 15:28 he was angry. This parallels the complaining done by the scribes and Pharisees (v. 2).

LUKE—NOTE ON 15:29 I never disobeyed your command. Unlikely, given the boy's obvious contempt for his father, shown by his refusal to participate in the father's great joy. This statement reveals the telltale problem with all religious hypocrites. They will not recognize their sin and repent (see notes on Matt. 9:12–13; 19:16–20). The elder son's comment reeks of the same spirit as the words of the Pharisee in Luke 18:11. you never gave me a young goat. All those years of service to the father appear to have been motivated too much by concern for what he could get for himself. This son's self-righteous behavior was more socially acceptable than the younger brother's debauchery, but it was equally dishonoring to the father—and called for repentance.

LUKE—NOTE ON 15:30 this son of yours. An expression of deep contempt (cf. "this tax collector" in 18:11). He could not bring himself to refer to him as "my brother."

LUKE—NOTE ON 15:31 all that is mine is yours. The inheritance had already been distributed (v. 12). Everything the father had was literally in the elder son's possession. Yet the elder son was begrudging even the love the father showed to the prodigal son. The Pharisees and scribes had easy access to all the riches of God's truth. They spent their lives dealing with Scripture and public worship— but they never really possessed any of the treasures enjoyed by the repentant sinner.

LUKE—NOTE ON 15:32 It was fitting to celebrate and be glad. This summarizes the point of all three parables. your brother. See note on v. 30.

LUKE—NOTE ON 16:1 manager. A manager was a trusted servant, usually someone born in the household, who was chief of the management and distribution of household provisions. He provided food for all the other servants, thus managing his master's resources for the well-being of others. He acted as an agent for his master, with full authority to transact business in the master's name. wasting his possessions. His prodigality is a thread that ties this parable to the preceding one. Like the younger son in the earlier parable, this manager was guilty of wasting the resources available to him. Unlike the prodigal, however, he had enough sense to make sure that his wastefulness did not leave him friendless and unprovided for in the future.

LUKE—NOTE ON 16:2 you can no longer be manager. By announcing his intention to fire the man, the owner acted unwisely, and it cost him even more. Evidently he thought the man guilty of incompetence, rather than fraud. That would explain his reaction in v. 8.

LUKE—NOTE ON 16:3 not strong enough to dig. I.e., he did not consider himself fit for physical labor.

LUKE—NOTE ON 16:4 decided what to do. Cleverly, he arranged to give large discounts to his master's debtors, which they would eagerly agree to pay. receive me into their houses. By reducing their debts to his master, he gained their indebtedness to him. They would thus be obligated to take him into their homes when he was put out of his master's home.

LUKE—NOTE ON 16:6 quickly. This was a secret transaction, unauthorized by the master. The borrower was guilty of deliberate complicity in the man's fraud.

LUKE—NOTE ON 16:8 The master commended the dishonest manager. Outwitted, he applauded the man's cunning. His admiration for the evil managers's criminal genius shows that he, too, was a wicked man. It is the natural tendency of fallen hearts to admire a villain's craftiness (Ps. 49:18). Notice that all the characters in this parable are unjust, unscrupulous, and corrupt. more shrewd. I.e., most unbelievers are wiser in the ways of the world than some believers ("sons of light," cf. John 12:36; Eph. 5:18) are toward the things of God.

LUKE—NOTE ON 16:9 unrighteous wealth. I.e., money. The unrighteous manager used his master's money to buy earthly friends; believers are to use their Master's money in a way that will accrue friends for eternity—by investing in the kingdom gospel that brings sinners to salvation, so that when they arrive in heaven ("eternal dwellings"), those sinners will be there to welcome them. Christ did not commend the man's dishonesty; he pointedly called him "dishonest" (v. 8). He only used him as an illustration to show that even the most wicked sons of this world are shrewd enough to provide for themselves against coming evil. Believers ought to be more shrewd, because they are concerned with eternal matters, not just earthly ones. Cf. 12:33 and Matt. 6:19–21.

LUKE—NOTE ON 16:10 One who is faithful. Probably a common proverb. Cf. 19:17 and Matt. 25:21.

LUKE—NOTE ON 16:11 true riches. Faithful use of one's earthly wealth is repeatedly tied to the accumulation of treasure in heaven (cf. 12:33; 18:22; Matt. 6:19–21).

LUKE—NOTE ON 16:12 that which is another's. This refers to God, and the believer's stewardship of his money, which believers only manage as stewards.

LUKE—NOTE ON 16:13 You cannot serve God and money. Many of the Pharisees taught that devotion to money and devotion to God were perfectly compatible (v. 14). This went hand-in-hand with the commonly held notion that earthly riches signified divine blessing. Rich people were therefore regarded as God's favorites (see note on Matt. 19:24). While not condemning wealth per se, Christ denounced both love of wealth and devotion to money. On the love of money, see notes on 1 Tim. 6:9–10, 17–19.

LUKE—NOTE ON 16:15 justify yourselves. The Pharisees' belief was that their own goodness was what justified them (cf. Rom. 10:3). This is the very definition of "self-righteousness." But, as Jesus suggested, their righteousness was flawed, being an external veneer only. That might be enough to justify them before men, but not before God, because he knew their hearts. He repeatedly exposed their habit of seeking the approval of people (cf. Matt. 6:2, 5, 16; 23:28).

LUKE—NOTE ON 16:16 until John. John the Baptist's ministry marked the turning point of redemptive history. Prior to that, the great truths of Christ and

his kingdom were veiled in the types and shadows of the law, and promised in the writings of the prophets (cf. 1 Pet. 1:10–12). But John the Baptist introduced the King himself (see note on Matt. 11:11). The Pharisees, who thought of themselves as experts in the Law and the Prophets, missed the significance of the very One to whom the Law and the Prophets pointed. everyone forces his way into it. Cf. Jer. 29:13. While the Pharisees were busy opposing Christ, sinners were entering his kingdom in droves. The language of this expression speaks of violent force—probably signifying the zeal with which sinners were seeking with all of their heart to enter the kingdom (see notes on Luke 13:24; Isa. 55:6– 7; Matt. 11:12).

LUKE—NOTE ON 16:17 than for one dot of the Law to become void. Lest anyone think the statement in v. 16 meant he was declaring the Law and the Prophets annulled, he added this (see note on Matt. 5:18). The great moral principles of the law, the eternal truths contained in the law's types and symbols, and the promises recorded by the prophets all remain in force and are not abrogated by the kingdom message.

LUKE—NOTE ON 16:18 commits adultery. I.e., if the divorce had no legitimate grounds. Luke gave an abbreviated record of Jesus' teaching on divorce, stressing only the main issue. Matthew's fuller account makes it clear that he permitted divorce in cases where one's spouse was guilty of adultery. See notes on Matt. 5:31–32; 19:3–9. This countered the rabbis' doctrine, which permitted men to divorce their wives easily, and for almost any cause (Matt. 19:3).

LUKE—NOTE ON 16:20 Lazarus. Clearly not the Lazarus in John 11 (who died at a later time). This beggar was the only character in any of Jesus' parables ever given a name. Some therefore have speculated that this was no imaginary tale, but an actual incident that really took place. Either way, Christ employs it in the same fashion as all his parables, to teach a lesson, in this case for the benefit of the Pharisees. The rich man in the parable is sometimes called Dives, after the Latin word for "rich."

LUKE—NOTE ON 16:21 The mention of crumbs, sores, and dogs all made this poor man appear odious in the eyes of the Pharisees. They were inclined to see all such things as proof of divine disfavor. They would have viewed such a person as not only unclean, but also despised by God.

LUKE—NOTE ON 16:22 Abraham's side. This same expression (found only here

in Scripture) was used in the Talmud as a figure for heaven. The idea was that Lazarus was given a place of high honor, reclining next to Abraham at the heavenly banquet.

LUKE—NOTE ON 16:23 in Hades. The suggestion that a rich man would be excluded from heaven would have scandalized the Pharisees (see note on Matt. 19:24); especially galling was the idea that a beggar who ate scraps from his table was granted the place of honor next to Abraham. "Hades" was the Greek term for the abode of the dead. In the LXX, it was used to translate the Hebrew Sheol, which referred to the realm of the dead in general, without necessarily distinguishing between righteous or unrighteous souls. However, in NT usage, "Hades" always refers to the place of the wicked prior to final judgment in hell. The imagery Jesus used paralleled the common rabbinical idea that Sheol had two parts, one for the souls of the righteous and the other for the souls of the wicked—separated by an impassable gulf. But there is no reason to suppose, as some do, that "Abraham's side" spoke of a temporary prison for the souls of OT saints, who were brought to heaven only after he had actually atoned for their sins. Scripture consistently teaches that the spirits of the righteous dead go immediately into the presence of God (cf. Luke 23:43; 2 Cor. 5:8; Phil. 1:23). And the presence of Moses and Elijah on the Mount of Transfiguration (Luke 9:30) belies the notion that they were confined in a compartment of Sheol until Christ finished his work.

LUKE—NOTE ON 16:24 I am in anguish. Christ pictured Hades as a place where the unspeakable torment of hell had already begun. Among the miseries featured here are unquenchable flame (see note on Matt. 25:46); an accusing conscience fed by undying memories of lost opportunity (Luke 16:25); and permanent, irreversible separation from God and everything good (v. 26).

LUKE—NOTE ON 16:27 send him to my father's house. The rich man retained a condescending attitude toward Lazarus even in hell, repeatedly asking Abraham to "send" Lazarus to wait on him (cf. v. 24). The flames of hell do not atone for sin or purge hardened sinners from their depravity (cf. Rev. 22:11).

LUKE—NOTE ON 16:29 They have Moses and the Prophets. I.e., the OT Scriptures.

LUKE—NOTE ON 16:31 neither will they be convinced. This speaks powerfully of the singular sufficiency of Scripture to overcome unbelief. The gospel itself is

the power of God unto salvation (Rom. 1:16). Since unbelief is at heart a moral, rather than an intellectual, problem, no amount of evidences will ever turn unbelief to faith. But the revealed word of God has inherent power to do so (cf. John 6:63; Heb. 4:12; James 1:18; 1 Pet. 1:23).

LUKE—NOTE ON 17:1 Temptations to sin. Lit., "snares." See note on Matt. 18:7.

LUKE—NOTE ON 17:2 a millstone. Lit., "the millstone of a donkey." See note on Matt. 18:6. little ones. Believers; God's children who are under his care. See note on Matt. 18:5.

LUKE—NOTE ON 17:3 rebuke him. It is the Christian's duty to deal straightforwardly with a brother or sister in sin. See note on Matt. 18:15.

LUKE—NOTE ON 17:4 seven times in the day. I.e., no matter how many times he sins and repents. See notes on Matt. 18:21–22. The number seven was not to set a limit on the number of times to forgive (cf. Ps. 119:164), but precisely the opposite. Christ meant that forgiveness should be granted unendingly (cf. Eph. 4:32; Col. 3:13).

LUKE—NOTE ON 17:5 Increase our faith! Lit., "Give us more faith." They felt inadequate in the face of the high standard he set for them.

LUKE—NOTE ON 17:6 faith like a grain of mustard seed. See note on Matt. 17:20.

LUKE—NOTE ON 17:7–10 The point of this parable was that a slave, or servant, should expect no special reward for doing what was his duty in the first place. The demanding standards Christ set (vv. 1–4) may have seemed too high to the disciples, but they represented only the minimal duties for a servant of Christ. Those who obey are not to think their obedience is meritorious.

LUKE—NOTE ON 17:10 unworthy servants. I.e., not worthy of any special honor.

LUKE—NOTE ON 17:11 to Jerusalem . . . passing along between Samaria and Galilee. Luke did not explain the reason for such a circuitous route, but a comparison of the Gospels yields several clues. It appears that time elapsed between v. 10 and v. 11. The raising of Lazarus at Bethany, near Jerusalem (John 11) appears to fit into this time frame. John 11:54 states that after raising Lazarus, to avoid the authorities who were seeking to kill him, Christ went to "a

town called Ephraim"—north of Jerusalem near the border of Samaria. From there he apparently traveled north through Samaria and Galilee one more time, possibly to join friends and family from Galilee who would be making a pilgrimage to Jerusalem for the Passover. From there he would have traveled south by the conventional route, which would have brought him through Jericho (Luke 18:35) to Jerusalem. See notes on 9:51 and 13:22.

LUKE—NOTE ON 17:12 lepers. These men were ceremonially defiled and forced to live outside the village (Lev. 13:46; Num. 5:2–3). They were legally required to stand at a distance, and thus their communication with Christ was by shouting. For a description of leprosy, see note on Lev. 13:2.

LUKE—NOTE ON 17:13 have mercy on us. Cf. 16:24; 18:38–39; Matt. 9:27; 15:22; 17:15; 20:31; Mark 10:47–48. This was a common plea from those desiring healing.

LUKE—NOTE ON 17:14 show yourselves to the priests. I.e., to be declared clean (Lev. 13:2–3; 14:2–32). as they went. The healing was sudden and immediately visible, but occurred after they obeyed his command.

LUKE—NOTE ON 17:15 one of them . . . turned back. His response was reminiscent of the conduct of Naaman (2 Kings 5:15). The others, eager to be declared clean so that they could return to normal life in society, evidently continued on to the priest, forgetting to give thanks.

LUKE—NOTE ON 17:16 he was a Samaritan. Jesus' sending the lepers to show themselves to the priest suggests that they were Jewish. This Samaritan had been permitted to associate with them when all were ceremonially unclean, but in their healing, they did not share his deep gratitude.

LUKE—NOTE ON 17:18 this foreigner. Evidently Jesus did not view Samaritans as anything more or less than other Gentiles. See note on John 4:4.

LUKE—NOTE ON 17:19 made you well. Lit., "saved you" (cf. Matt. 9:22; see note on Mark 5:34).

LUKE—NOTE ON 17:20 when the kingdom of God would come. They may have asked the question mockingly, having already concluded that he was not the Messiah. not coming with signs to be observed. The Pharisees believed that the Messiah's triumph would be immediate. They were looking for him to come,

overthrow Rome, and set up the millennial kingdom. Christ's program was altogether different. He was inaugurating an era in which the kingdom would be manifest in the rule of God in men's hearts through faith in the Savior (v. 21; cf. Rom. 14:17). That kingdom was neither confined to a particular geographical location nor visible to human eyes. It would come quietly, invisibly, and without the normal pomp and splendor associated with the arrival of a king. Jesus did not suggest that the OT promises of an earthly kingdom were hereby nullified. Rather, that earthly, visible manifestation of the kingdom is yet to come (Rev. 20:1–6).

LUKE—NOTE ON 17:21 in the midst. I.e., within people's hearts. The pronoun could hardly refer to the Pharisees in general.

LUKE—NOTE ON 17:22 The days are coming. This introduces a brief discourse that has some similarities to the Olivet Discourse of Matt. 24–25. you will desire to see one of the days of the Son of Man. I.e., desire to have him physically present. This suggests a longing for his return to set things right (cf. Rev. 6:9–11; 22:20).

LUKE—NOTE ON 17:23–24 See note on Matt. 24:26.

LUKE—NOTE ON 17:25 must suffer. I.e., because it was the sovereign plan of God for him to die as a substitute for sinners. Cf. 9:22; 18:31–33; 24:25–26; Matt. 16:21; Mark 8:31.

LUKE—NOTE ON 17:26–27 See note on Matt. 24:37.

LUKE—NOTE ON 17:28 in the days of Lot. I.e., judgment came suddenly, destroying people in the midst of their everyday activities (Gen. 19:24–25). None of the things Jesus cited with regard to Noah's day or Lot's day were inherently sinful. But people were so absorbed in the things of this life that they were utterly unprepared when the time of judgment came.

LUKE—NOTE ON 17:31 housetop. The typical house had a flat roof with an external stairway. The danger would be so great that those on the roofs should flee, without going into the house to retrieve anything.

LUKE—NOTE ON 17:32 Lot's wife was destroyed on the very threshold of deliverance. Her attachment to Sodom was so powerful that she delayed and looked back; she was overwhelmed by oncoming judgment, just before reaching

the place of safety (Gen. 19:26).

LUKE—NOTE ON 17:33 See note on 14:11.

LUKE—NOTE ON 17:34–36 See note on Matt. 24:40–41.

LUKE—NOTE ON 17:37 See note on Matt. 24:28.

LUKE—NOTE ON 18:1 always to pray. A common theme in Paul's epistles (see Introduction: Interpretive Challenges). Cf. Rom. 1:9; 12:12; Eph. 6:18; 1 Thess. 5:17; 2 Thess. 1:11. not lose heart. I.e., in light of the afflictions and hardships of life, and the evidence of approaching judgment (described in the preceding discourse).

LUKE—NOTE ON 18:2 neither feared God nor respected man. This man was thoroughly wicked. Christ described him as "unrighteous" (v. 6)—like the manager in 16:8. The judge is not given as a symbol of God, but rather in contrast to him. If such an unrighteous man would respond to persistent pleas, would not God, who is not only just, but also loving and merciful, do so more readily?

LUKE—NOTE ON 18:5 keeps bothering me. Lit., "hit under the eye." What the judge would not do out of compassion for the widow or reverence for God, he would do out of sheer frustration with her incessant pleading.

LUKE—NOTE ON 18:6 Hear what the unrighteous judge says. I.e., listen to the point of the story, namely, that God, who always does right and is filled with compassion for believers who suffer, will certainly respond to his beloved ones who cry for his help (v. 7).

LUKE—NOTE ON 18:8 speedily. He may delay long, but he does so for good reason (cf. 2 Pet. 3:8–9) and when he acts, his vengeance is swift. will he find faith. This suggests that when he returns, the true faith will be comparatively rare—as in the days of Noah (Luke 17:26), when only eight souls were saved. The period before his return will be marked by persecution, apostasy, and unbelief (Matt. 24:9–13, 24).

LUKE—NOTE ON 18:9 This parable is rich with truth about the doctrine of justification by faith. It illustrates perfectly how a sinner who is utterly devoid of personal righteousness may be declared righteous before God instantaneously

through an act of repentant faith. The parable is addressed to Pharisees who trusted their own righteousness (vv. 10–11). Such confidence in one's inherent righteousness is a damning hope (cf. Rom. 10:3; Phil. 3:9), because human righteousness—even the righteousness of the most fastidious Pharisee—falls short of the divine standard (Matt. 5:48). Scripture consistently teaches that sinners are justified when God's perfect righteousness is imputed to their account (cf. Gen. 15:6; Rom. 4:4–5; 2 Cor. 5:21; Phil. 3:4–9)—and it was only on that basis that this tax collector (or anyone else) could be saved.

LUKE—NOTE ON 18:12 fast twice a week. I.e., more than is required by any biblical standard (see note on 5:33). By exalting his own works, the Pharisee revealed that his entire hope lay in his not being as bad as someone else. He lacked any sense of his own unworthiness and sin. Cf. 18:18–21 and Matt. 19:17–20. See note on Luke 17:7–10.

LUKE—NOTE ON 18:13 The tax collector's humility is notable in everything about his posture and behavior. Here was a man who had been made to face the reality of his own sin, and his only response was abject humility and repentance. He contrasts with the Pharisee in virtually every detail. God, be merciful. He had no hope but the mercy of God. This is the point to which the law aims to bring every sinner (cf. Rom. 3:19–20; 7:13; Gal. 3:22–24).

LUKE—NOTE ON 18:14 justified. I.e., reckoned righteous before God by means of an imputed righteousness (see note on v. 9).

LUKE—NOTE ON 18:17 like a child. See note on Matt. 18:3.

LUKE—NOTE ON 18:18–30 See notes on Matt. 19:16–30 and Mark 10:17–31.

LUKE—NOTE ON 18:20 Quoted from Ex. 20:12–16 and Deut. 5:16–20.

LUKE—NOTE ON 18:31 everything . . . written . . . by the prophets. E.g., Ps. 22; 69; Isa. 53; Dan. 9:26; Zech. 13:7.

LUKE—NOTE ON 18:32 delivered over to the Gentiles. Each prophecy of his death (cf. 9:22, 44; 12:50; 13:32–33; 17:25) was more explicit than the last. This is his first mention of being turned over to the Gentiles.

LUKE—NOTE ON 18:33 he will rise. Christ had predicted his resurrection on the third day before (9:22). But the disciples missed the import of these words, and

when he actually did rise, they were surprised by it (24:6).

LUKE—NOTE ON 18:34 they did not grasp. The whole matter of Christ's death and resurrection was not grasped by the Twelve. The reason may have been that they were enamored with other ideas about the Messiah and how his earthly rule would operate (cf. Matt. 16:22; 17:10; Acts 1:6).

LUKE—NOTE ON 18:35 Jericho. See note on Mark 10:46. blind man. There were actually two blind men. One probably spoke for both of them. See note on Matt. 20:30.

LUKE—NOTE ON 18:38 Son of David. An affirmation that he recognized Jesus as Messiah and King. See note on Matt. 9:27.

LUKE—NOTE ON 18:42 made you well. Lit., "saved you" (cf. Matt. 9:22; see note on Mark 5:34).

LUKE—NOTE ON 19:2 chief tax collector. See note on Matt. 5:46. Zacchaeus probably oversaw a large tax district, and had other tax collectors working for him. Jericho alone was a prosperous trading center, so it is certain that Zacchaeus was a wealthy man. It is striking to note that only a chapter earlier, Luke recorded the account of the rich young ruler, and Jesus' statement about "how difficult it is for those who have wealth to enter the kingdom of God" (Luke 18:24). Here Jesus demonstrates that with God, nothing is impossible (cf. 18:27).

LUKE—NOTE ON 19:3 the crowd. Christ was probably traveling with a large entourage of pilgrims to the Passover in Jerusalem. But "the crowd" apparently refers to people in Jericho who lined the street to see him pass through. They had undoubtedly heard about the recent raising of Lazarus in Bethany, less than 15 miles away (John 11). That, combined with his fame as a healer and teacher, stirred the entire city when word arrived that he was coming.

LUKE—NOTE ON 19:4 sycamore tree. A sturdy tree with low, spreading branches. A small person could get out on a limb and hang over the road. This was an undignified position for someone of Zacchaeus's rank, but he was desperate to see Christ.

LUKE—NOTE ON 19:5 I must stay at your house. This was worded as a mandate, not a request. It is the only place in all the Gospels where Jesus invited himself

to be someone's guest (cf. Isa. 65:1).

LUKE—NOTE ON 19:6 joyfully. Such a despicable sinner as a typical tax collector (see note on Matt. 5:46) might have been distressed at the prospect of a visit from the perfect, sinless Son of God. But Zacchaeus's heart was prepared.

LUKE—NOTE ON 19:7 they all grumbled. Both the religious elite and the common people hated Zacchaeus. They did not understand, and in their blind pride refused to see, what possible righteous purpose Jesus had in visiting such a notorious sinner. But he had come to seek and to save the lost (v. 10). See note on 15:2.

LUKE—NOTE ON 19:8 I restore it fourfold. Zacchaeus's willingness to make restitution was proof that his conversion was genuine. It was the fruit, not the condition, of his salvation. The law required a penalty of one-fifth as restitution for money acquired by fraud (Lev. 6:5; Num. 5:6–7), so Zacchaeus was doing more than was required. The law required fourfold restitution only when an animal was stolen and killed (Ex. 22:1). If the animal was found alive, only twofold restitution was required (Ex. 22:4). But Zacchaeus judged his own crime severely, acknowledging that he was as guilty as the lowest common robber. Since much of his wealth had probably been acquired fraudulently, this was a costly commitment. On top of that, he gave half his goods to the poor. But Zacchaeus had just found incomprehensible spiritual riches and did not mind the loss of material wealth (see notes on Luke 14:28; Matt. 13:44–46). He stands in stark contrast with the rich young ruler in Luke 18:18–24.

LUKE—NOTE ON 19:9 a son of Abraham. A Jew by race for whom Christ came as Savior (cf. Matt. 1:21; 10:6; 15:24; John 4:22).

LUKE—NOTE ON 19:10 the Son of Man. See note on Matt. 8:20. to seek and to save the lost. The main theme of Luke's Gospel. Cf. Luke 5:31–32; 15:4–7, 32; see notes on 1 Tim. 2:4; 4:10.

LUKE—NOTE ON 19:11 they supposed. The disciples still mistakenly assumed that Christ would establish his kingdom on earth at Jerusalem (see note on 17:20).

LUKE—NOTE ON 19:12 a far country. Kings in Roman provinces like Galilee and Perea actually went to Rome to receive their kingdoms. The entire Herodian dynasty was dependent on Rome for ruling power, and Herod the Great himself

had gone to Rome to be given his kingdom. This parable illustrates Christ, who would soon depart to receive his kingdom, and will one day return to rule. It is similar to the parable of the talents (Matt. 25:14–30) but there are significant differences (see note on Luke 19:13). That parable was told during the Olivet Discourse (see note on Matt. 24:1–25:46); this one was told on the road from Jericho up to Jerusalem (cf. Luke 19:28).

LUKE—NOTE ON 19:13 minas. A Greek measure of money (see note on 15:8), equal to slightly more than three months' salary. The mina was one-sixtieth of a talent, meaning that the 10 servants in this parable had been given a considerably smaller sum to account for than any of the three servants in the parable of the talents (Matt. 25:14–30).

LUKE—NOTE ON 19:14 sent a delegation after him. This was precisely what had happened to Archelaus (see note on Matt. 2:22), son of Herod the Great, when he went to Rome to be made tetrarch of Judea. A delegation of Jews traveled to Rome with a protest to Caesar Augustus (see note on Luke 2:1). He refused their complaint and made Archelaus king anyway. Archelaus subsequently built his palace in Jericho, not far from where Jesus told this parable. Archelaus's rule was so inept and despotic that Rome quickly replaced him with a succession of procurators, of whom Pontius Pilate was the fifth. With this parable Jesus warned that the Jews were about to do the same thing, in a spiritual sense, to their true Messiah.

LUKE—NOTE ON 19:15–27 See notes on Matt. 25:14–30.

LUKE—NOTE ON 19:15 When he returned. This pictured Christ's return to earth. The full manifestation of his kingdom on earth awaits that time. See note on 17:20.

LUKE—NOTE ON 19:17 faithful in a very little. See note on v. 13. Those with relatively small gifts and opportunities are just as responsible to use them faithfully as those who are given much more. over ten cities. The reward is incomparably greater than the 10 minas warranted. Note also that the rewards were apportioned according to the servants' diligence: the one who gained 10 minas was given 10 cities, the one who gained five minas, five cities (v. 19), and so on.

LUKE—NOTE ON 19:21 I was afraid of you. A craven fear, not borne out of love

or reverence, but tainted with contempt for the master (see note on Matt. 25:24). Had he had any true regard for the master, a righteous "fear" would have provoked diligence rather than sloth.

LUKE—NOTE ON 19:22 You knew. See note on Matt. 25:26. This did not suggest that what the man "knew" about the master was true. However, even the knowledge he claimed to have was enough to condemn him. Thus will it be with the wicked in the day of judgment.

LUKE—NOTE ON 19:26 See note on Matt. 25:29.

LUKE—NOTE ON 19:27 these enemies of mine. These illustrated the Jews who actively opposed him. slaughter them before me. This spoke of harsh, violent judgment and may be a reference to the destruction of Jerusalem (see note on Matt. 24:2).

LUKE—NOTE ON 19:28 up to Jerusalem. The road from Jericho to Jerusalem was a steep ascent, rising some 3,300 feet in about 17 miles. This represented the last leg of the long journey that began in 9:51 (see note there.

LUKE—NOTE ON 19:29 Bethphage. See note on Matt. 21:1. Bethany. Jesus often stayed there during his visits to Jerusalem. See note on Luke 10:38. mount . . . called Olivet. The main peak of a ridge running north to south, located east of the Kidron Valley adjacent to the temple. Olivet derived its name from the dense olive groves that once covered it. See note on Matt. 24:3.

LUKE—NOTE ON 19:30–36 See notes on Matt. 21:1–8 and Mark 11:1–8.

LUKE—NOTE ON 19:30 colt. The other Gospels say this was a donkey colt (cf. Zech. 9:9), and Matthew reveals that the mare was brought along as well (see note on Matt. 21:7). on which no one has ever yet sat. See note on Mark 11:2.

LUKE—NOTE ON 19:36 spread their cloaks. See notes on Matt. 21:8 and Mark 11:8. Luke omits the cutting of palm branches mentioned by Matthew and Mark.

LUKE—NOTE ON 19:37 the whole multitude of his disciples. Doubtless many in the crowd were not true disciples. mighty works. John 12:17–18 specifically mentions that news of the raising of Lazarus had provoked many in the crowd to come to see him.

LUKE—NOTE ON 19:38 Blessed is the King. Quoting Ps. 118:26, they hailed Jesus as Messiah. See note on Matt. 21:9. Peace in heaven. Only Luke reported this phrase. It is reminiscent of the angels' message in Luke 2:14.

LUKE—NOTE ON 19:39 rebuke your disciples. The Pharisees were offended by people offering him such worshipful praise. They wanted him to stop them.

LUKE—NOTE ON 19:40 the very stones would cry out. This was a strong claim of deity, and perhaps a reference to the words of Hab. 2:11. Scripture often speaks of inanimate nature praising God. Cf. Ps. 96:11; 98:7–9; 114:7; Isa. 55:12. Cf. also the words of John the Baptist in Matt. 3:9; note the fulfillment of Jesus' words in Matt. 27:51.

LUKE—NOTE ON 19:41–42 Only Luke recorded the weeping of Jesus over the city of Jerusalem. Christ grieved over Jerusalem on at least two other occasions (13:34; Matt. 23:37). The timing of this lament may seem incongruous with the triumphal entry, but it reveals that Jesus knew the true superficiality of the peoples' hearts, and his mood was anything but giddy as he rode into the city. The same crowd would soon cry for his death (Luke 23:21).

LUKE—NOTE ON 19:43 surround you and hem you in. Cf. 21:20. This is precisely the method used by Titus when he laid siege to Jerusalem in A.D. 70. He surrounded the city on April 9, cutting off all supplies, and trapping thousands of people who had been in Jerusalem for the Passover and Feast of Unleavened Bread (just completed). The Romans systematically built embankments around the city, gradually starving the city's inhabitants. The Romans held the city in this manner through the summer, defeating various sections of the city one by one. The final overthrow of the city occurred in early September.

LUKE—NOTE ON 19:44 tear you down. This was literally fulfilled. The Romans utterly demolished the city, temple, residences, and people. Men, women, and children were brutally slaughtered by the tens of thousands. The few survivors were carried off to become victims of the Roman circus games and gladiatorial bouts. because you did not know the time of your visitation. I.e., Jerusalem's utter destruction was divine judgment for their failure to recognize and embrace their Messiah when he visited them (cf. 20:13–16; John 1:10–11).

LUKE—NOTE ON 19:45–46 This was the second time Jesus had driven the sellers

out of the temple, and is a different incident from the one described in John 2:14–16. He quotes from Isa. 56:7. See note on Matt. 21:12.

LUKE—NOTE ON 19:47 chief priests. See note on Matt. 2:4. The rulers of the temple. scribes. Mostly Pharisees, experts in the law and traditions. principal men of the people. Prominent Jewish laymen with influence in temple affairs. By bringing his ministry to the temple, Christ had walked into the very heart of the opposition against him. seeking to destroy him. I.e., kill him (cf. Luke 22:2; Matt. 26:3–4; John 5:16–18; 7:1, 19, 25).

LUKE—NOTE ON 20:1 One day. Probably Wednesday of Passion Week. The triumphal entry was on Monday, and the cleansing of the temple on Tuesday. The events in this chapter best fit Wednesday in the chronology of that week. This chapter features a series of carefully coordinated attacks on Christ by the Jewish leaders. chief priests . . . scribes . . . elders. See note on 19:47. Each of these groups played a unique role in the various attacks that follow. Each was also represented in the Sanhedrin, the Jewish council (see note on Matt. 26:59) —suggesting that the council had met to orchestrate the attack against Jesus. Their attacks came in the form of a series of questions designed to entrap him (see notes on Luke 20:2, 22, 33).

LUKE—NOTE ON 20:2–8 See notes on Matt. 21:23, 25.

LUKE—NOTE ON 20:2 This was the first in a series of questions designed to entrap Jesus. This question was raised by the chief priests, scribes, and elders— evidently representatives of the Sanhedrin. See notes on vv. 22–33.

LUKE—NOTE ON 20:5 Why did you not believe him? John had clearly testified that Jesus was the Messiah. If John was a prophet whose words were true, they ought to believe his testimony about Christ. On the other hand, it would have been political folly for the Pharisees to attack the legitimacy of John the Baptist or deny his authority as a prophet of God. John was enormously popular with the people, and a martyr at the hands of the despised Herod. For the Pharisees to question John's authority was to attack a national hero, and they knew better than that. So they pleaded ignorance (v. 7).

LUKE—NOTE ON 20:8 Neither will I tell you. Jesus exposed the hypocrisy of the question, unmasking their evil motives. He wasted no truth on them (cf. Matt. 7:6).

LUKE—NOTE ON 20:9–19 See notes on Matt. 21:33–45 and Mark 12:1–12.

LUKE—NOTE ON 20:9 the people. Luke alone noted the parable was addressed to all the people, not just the Jewish leaders.

LUKE—NOTE ON 20:13 beloved son. Both Luke and Mark recorded this expression, which makes clear that the son in the parable is an illustration of Christ (see note on Matt. 21:37).

LUKE—NOTE ON 20:16 destroy those tenants. This probably pictures the destruction of Jerusalem (see note on 19:43). give the vineyard to others. See note on 21:24. Surely not! Only Luke recorded this hostile reaction from the crowd. The response suggests that they grasped the meaning of the parable.

LUKE—NOTE ON 20:17 Quoted from Ps. 118:22.

LUKE—NOTE ON 20:18 Everyone who falls . . . it falls on anyone. See note on Matt. 21:44. The expression was a quotation from Isa. 8:13–15, which speaks of Jehovah. Like so many other OT passages applied to Christ, it proves that he was Jehovah incarnate.

LUKE—NOTE ON 20:20 spies. The fact that the Jewish leaders resorted to such tactics is a measure of their desperation. They could not find any legitimate reason to accuse him (cf. 6:7; 11:53–54; Matt. 22:15; 26:59–60). the governor. I.e., Pilate, who was in town for the coming Passover and Feast of Unleavened Bread (see note on Matt. 27:2).

LUKE—NOTE ON 20:21–26 See notes on Matt. 22:16–21 and Mark 12:13–17.

LUKE—NOTE ON 20:22 This was the second in a series of questions designed to entrap Jesus. This question was raised by the Pharisees and Herodians (Mark 12:13). See notes on Luke 20:2, 33.

LUKE—NOTE ON 20:24 Whose likeness . . . ? The image on the denarius was one of the main reasons the Jews chafed at the poll tax. They claimed it was a violation of the commandment against graven images, and since Caesar pretended to a position tantamount to deity, the paying of the tax was unlawful worship—and in the minds of many, tantamount to gross idolatry. See notes on Matt. 22:19 and Mark 12:16.

LUKE—NOTE ON 20:25 render to Caesar. Christ thus recognized that all citizens have duties to the secular state, as well as duties to God—and he recognized a legitimate distinction between the two (see notes on Matt. 22:21; Mark 12:17).

LUKE—NOTE ON 20:27–38 See notes on Matt. 22:23–32 and Mark 12:18–27.

LUKE—NOTE ON 20:27 Sadducees. See note on Matt. 3:7.

LUKE—NOTE ON 20:28 the man must take the widow. According to the law of

levirate marriage outlined in Deut. 25:5 (see note on Matt. 22:24).

LUKE—NOTE ON 20:33 This was the third in a series of questions designed to entrap Jesus. This question was raised by the Sadducees (v. 27). See notes on vv. 2, 22. Matthew 22:34–40 and Mark 12:28–34 recorded one last question raised by a scribe. Luke omitted it from his record.

LUKE—NOTE ON 20:36 equal to angels. I.e., like the angels in that they do not procreate (see note on Matt. 22:30).

LUKE—NOTE ON 20:37 passage about the bush. Exodus 3:1–4:17. In that passage God identified himself to Moses as the God of Abraham, Isaac, and Jacob—using the present tense. He didn't say he was their God, but "I am" their God, indicating that their existence had not ended with their deaths.

LUKE—NOTE ON 20:38 all live to him. Only Luke records this phrase. All people —whether departed from their earthly bodies or not—are still living, and will live forever. No one is annihilated in death (cf. John 5:28–30).

LUKE—NOTE ON 20:39 Teacher, you have spoken well. Christ had given a powerful argument for the resurrection of the dead, and on that subject, the Pharisees agreed with him against the Sadducees. This scribe, in spite of his hatred for Christ, was pleased with the answer he had given.

LUKE—NOTE ON 20:40 no longer dared to ask him any question. The more questions Jesus answered, the clearer it became that his understanding and authority were vastly superior to that of the scribes and Pharisees. Cf. Matt. 22:46 and Mark 12:34.

LUKE—NOTE ON 20:41–44 After the Jewish leaders gave up questioning him, Christ turned the tables and posed a question to them. See notes on Matt. 22:42– 45 and Mark 12:35–37.

LUKE—NOTE ON 20:42 Quoted from Ps. 110:1.

LUKE—NOTE ON 20:45–47 See notes on Mark 12:38–40.

LUKE—NOTE ON 21:1 offering box. Thirteen chests with funnel-shaped openings stood in the court of the women. Each was labeled for a specific use, and donations were given accordingly.

LUKE—NOTE ON 21:2 poor widow. The Greek expression signifies extreme poverty. This woman was desperately poor, and more fit to be a recipient of charity than a donor. copper coins. The smallest copper coins in use in Palestine were worth about one-eighth of a cent, but they were all this woman had to live on (v. 4). See note on Mark 12:42.

LUKE—NOTE ON 21:3 put in more. I.e., more in proportion to her means, and therefore more in the sight of God.

LUKE—NOTE ON 21:4 out of their abundance. There was nothing sacrificial about their giving.

LUKE—NOTE ON 21:5 noble stones. See notes on Matt. 24:1 and Mark 13:1. offerings. Wealthy people gave gifts of gold sculpture, golden plaques, and other treasures to the temple. Herod had donated a golden vine with clusters of golden grapes nearly 6 feet tall. The gifts were displayed on the walls and suspended in the portico. They constituted an unimaginable collection of wealth. All of these riches were looted by the Romans when the temple was destroyed (Luke 21:6).

LUKE—NOTE ON 21:6–17 See notes on Matt. 24:2–10 and Mark 13:2–11.

LUKE—NOTE ON 21:8 Do not go after them. Cf. 17:23. See note on Matt. 24:26.

LUKE—NOTE ON 21:9 the end. See notes on Matt. 24:6, 14.

LUKE—NOTE ON 21:11 signs from heaven. The cross-references in Matt. 24:7 and Mark 13:8 omit this phrase. Cf. Luke 21:25. See note on Mark 13:25.

LUKE—NOTE ON 21:13 opportunity to bear witness. Trials are always opportunities (James 1:2–4), and persecution is often an opportunity to magnify one's testimony.

LUKE—NOTE ON 21:14 not to meditate beforehand. See note on 12:11.

LUKE—NOTE ON 21:18 not a hair. Cf. v. 16. This was not a promise for the preservation of their physical lives, but a guarantee that they would suffer no eternal loss. God himself sovereignly preserves his own. See note on John 10:28–29.

LUKE—NOTE ON 21:19 By your endurance you will gain your lives. The true

sense of this verse seems to be referring to the final aspect of salvation, namely, glorification. See note on Matt. 24:13.

LUKE—NOTE ON 21:20 Jerusalem surrounded by armies. See note on 19:43. A comparison with Matt. 24:15–16 and Mark 13:14 suggests that this sign is closely associated with "the abomination of desolation" (see notes on Matt. 24:15; Dan. 9:27; 11:31). This sign of Jerusalem under siege was previewed in

A.D. 70, but awaits its fulfillment in the future.

LUKE—NOTE ON 21:21 the mountains. See notes on Matt. 24:16 and Mark 13:14.

LUKE—NOTE ON 21:22 vengeance. I.e., God's righteous retribution against sin.

LUKE—NOTE ON 21:23 pregnant . . . nursing. See note on Mark 13:17.

LUKE—NOTE ON 21:24 the times of the Gentiles. This expression is unique to Luke. It identifies the era from Israel's captivity (c. 586 B.C. to Babylon; cf. 2 Kings 25) to her restoration in the kingdom (Rev. 20:1–6). It has been a time during which, in accord with God's purpose, Gentiles have dominated or threatened Jerusalem. The era has also been marked by vast spiritual privileges for the Gentile nations (cf. Isa. 66:12; Mal. 1:11; Matt. 24:14; Mark 13:10).

LUKE—NOTE ON 21:25 there will be signs. The celestial signs and wonders described here immediately precede the return of Christ. See note on Matt. 24:29.

LUKE—NOTE ON 21:27 coming. Quoted from Dan. 7:13. See notes on Matt. 24:30–31 and Mark 13:26–27. Cf. 2 Thess. 1:7–10 and Rev. 19:11–16.

LUKE—NOTE ON 21:28 raise your heads. The dreadful tribulations and signs that mark the last days are a cause of great expectation, joy, and triumph for the true believer. redemption. I.e., the final fullness of redemption, when the redeemed are reunited with Christ forever.

LUKE—NOTE ON 21:29–33 See notes on Matt. 24:32–36 and Mark 13:29–32.

LUKE—NOTE ON 21:34 that day. I.e., the day of his return. See note on Matt. 24:37. When Christ mentions his return, he invariably enjoins watchfulness (cf. Luke 12:37–40; Matt. 25:13; Mark 13:33–37).

LUKE—NOTE ON 21:36 at all times, praying. See note on 18:1.

LUKE—NOTE ON 21:37 every day. I.e., during the days of that final week in Jerusalem.

LUKE—NOTE ON 22:1 which is called the Passover. See note on Matt. 26:17. Passover was a single day, followed immediately by the Feast of the Unleavened Bread (Lev. 23:5–6). The whole season could be referred to by either name (cf. Luke 22:7).

LUKE—NOTE ON 22:2 chief priests and the scribes. See notes on 19:47 and 20:1. for they feared the people. They were therefore plotting secretly, hoping to eliminate him after the Passover season, when Jerusalem would not be filled with so many people (cf. 22:6; Matt. 26:4–5; Mark 14:1–2). But these events occurred according to God's timetable, not theirs (see note on Matt. 26:2).

LUKE—NOTE ON 22:3 Satan entered. I.e., Judas was possessed by Satan himself. Satan evidently gained direct control over Judas on two occasions—once just before Judas arranged his betrayal with the chief priests, and again during the Last Supper (John 13:27), immediately before the betrayal was actually carried out.

LUKE—NOTE ON 22:4 officers. I.e., the temple guard, a security force consisting of Levites.

LUKE—NOTE ON 22:5 agreed to give him money. Matthew 26:15 says 30 pieces of silver, the price of a slave (Ex. 21:32).

LUKE—NOTE ON 22:7 day of Unleavened Bread. I.e., the first day of the feast season (see note on Matt. 26:17). The people from Galilee celebrated the Passover on Thursday evening (see Introduction to John: Interpretive Challenges) so the lambs were killed in the afternoon of that day. The disciples and Jesus ate the Passover meal that evening, after sundown (when Passover officially began). Judeans would follow this same sequence one day later on Friday.

LUKE—NOTE ON 22:8 Peter and John. Identified only by Luke. Go and prepare. This was no small task. They had to take the paschal lamb to be sacrificed, and make preparations for a meal for 13 (v. 14). But preliminary arrangements for the meal had apparently been made personally by Jesus

himself, and the owner of the upper room was taking care of many of those details for them. See note on Matt. 26:18.

LUKE—NOTE ON 22:10 a man carrying . . . water. Probably part of his work to prepare for the meal. Normally, carrying water was woman's work, so a man carrying a pitcher would stand out. It is unlikely that the water pitcher was any sort of prearranged signal. Christ's knowledge of what the man would be doing at the precise moment the disciples arrived appears to be a manifestation of his divine omniscience.

LUKE—NOTE ON 22:12 a large upper room furnished. One of many such rooms for rent in Jerusalem that were maintained for the express purpose of providing pilgrims a place to celebrate feasts. The furnishings undoubtedly included everything necessary to prepare and serve a meal.

LUKE—NOTE ON 22:14 the hour came. I.e., sundown, marking the official beginning of Passover (see note on v. 7).

LUKE—NOTE ON 22:15 earnestly desired. Cf. John 13:1. Jesus wanted to prepare them for what was coming.

LUKE—NOTE ON 22:16 fulfilled. Christ's death on the following day fulfilled the symbolism of the Passover meal. Passover was both a memorial of the deliverance from Egypt, and a prophetic type of the sacrifice of Christ.

LUKE—NOTE ON 22:17 he took a cup. Luke mentions two cups (cf. v. 20). The Passover seder involved the sharing of four cups of diluted red wine. This cup was the first of the four (the cup of thanksgiving) and was preliminary to the institution of the Lord's Supper (see note on 1 Cor. 10:16). It represented the end of his time of eating and drinking with the disciples, particularly partaking of the Passover (Luke 22:18; cf. 5:34–35; Matt. 9:15; 26:29; see note on Mark 14:25).

LUKE—NOTE ON 22:19 This is my body. I.e., it represented his body (cf. the words of 8:11, "the seed is the word of God"—and also 22:20). Such metaphorical language was a typical Hebraism. No eucharistic miracle of transubstantiation was implied, nor could the disciples have missed the symbolic intent of his statement, for his actual body—yet unbroken—was before their very eyes. See note on Matt. 26:26. Do this. Thus he established the observance as an ordinance for worship (see notes on 1 Cor. 11:23–26). remembrance of me. Passover had looked forward to the sacrifice of Christ; he transformed the

seder into an altogether different ceremony, which looks back in remembrance at his atoning death.

LUKE—NOTE ON 22:20 likewise the cup. This is the third (the cup of blessing) of the four cups in the Passover celebration (see note on 1 Cor. 10:16). after they had eaten. Cf. 1 Cor. 11:25. These two verses are virtually identical in form. Paul stated that he had received his information about this event from the Lord himself (1 Cor. 11:23). This cup . . . is the new covenant. Clearly, the cup only represented the New Covenant (see note on v. 19).

LUKE—NOTE ON 22:21 the hand . . . betrays me. Luke recounted the details of the Lord's Supper topically, not chronologically (see Introduction: Background and Setting; see note on 1:3). Matthew and Mark placed Jesus' warning about the betrayer prior to the giving of the bread and cup; Luke put it afterward. Only John 13:30 records Judas's departure, but John says nothing about the bread and cup. So it is difficult to tell by comparison whether Judas left before or after the institution of the Lord's Supper. But Luke's words here seem to imply that Judas actually shared in that event. If so, his presence at that time makes his hypocrisy and crime all the more despicable (cf. 1 Cor. 11:27–30).

LUKE—NOTE ON 22:22 as it has been determined. Every detail of the crucifixion of Christ was under the sovereign control of God and in accord with his eternal purposes. Cf. Acts 2:23 and 4:26–28. but woe. The fact that Judas's betrayal was part of God's plan does not free him from the guilt of a crime he entered into willfully. God's sovereignty is never a legitimate excuse for human guilt.

LUKE—NOTE ON 22:24 A dispute. Cf. 9:46 and Matt. 20:20–24. This dispute may have prompted the episode where Christ washed their feet (John 13:1–20). It reveals how large an issue this was in the minds of the disciples, and how far they were from grasping all that he had taught them.

LUKE—NOTE ON 22:25 benefactors. Cf. Matt. 20:25. This title was used by the heathen rulers of both Egypt and Syria, though it was rarely a fitting description. The intent was to portray themselves as champions of their people, but it had a very condescending ring to it—especially when so many "benefactors" were actually ruthless tyrants.

LUKE—NOTE ON 22:26 leader as one who serves. Cf. Matt. 20:26–28. This is an

apparent reference to the washing of their feet (see note on Luke 22:24). Christ himself had modeled such servitude throughout his ministry (v. 27; cf. Phil. 2:5– 8).

LUKE—NOTE ON 22:28 my trials. Christ's entire life and ministry were filled with temptations (4:1–13); hardships (9:58); sorrows (19:41); and agonies (22:44)—not to mention the sufferings of the cross that he knew were yet to come.

LUKE—NOTE ON 22:29 I assign to you . . . a kingdom. Christ confirmed the disciples' expectation of an earthly kingdom yet to come. It would not come in the timing or the manner that they hoped, but he affirmed the promise that such a kingdom would indeed be established, and that they would have a principal role in it (v. 30; cf. Matt. 19:28).

LUKE—NOTE ON 22:30 judging the twelve tribes of Israel. The language identifies this as a millennial promise. See note on Rev. 20:4.

LUKE—NOTE ON 22:31 Simon, Simon. The repetition of the name (cf. 10:41; Acts 9:4) implied an earnest and somber tone of warning. Christ himself had given Simon the name Peter (Luke 6:14), but here he reverted to his old name, perhaps to intensify his rebuke about Peter's fleshly overconfidence. The context also suggests that Peter may have been one of the more vocal participants in the dispute of 22:24. Satan demanded. Though addressed specifically to Peter, this warning embraced the other disciples as well. sift you like wheat. The imagery is appropriate. It suggests that such trials, though unsettling and undesirable, have a necessary refining effect.

LUKE—NOTE ON 22:32 I have prayed for you. The pronoun "you" is singular (see note on v. 31). Although it is clear that Jesus prayed for all of them (John 17:6–19), he personally assured Peter of his prayers and of Peter's ultimate victory, even encouraging Peter to be an encourager to the others. that your faith may not fail. Peter himself failed miserably, but his faith was never overthrown (cf. John 21:18–19).

LUKE—NOTE ON 22:34 you deny. This prediction of Peter's denial evidently took place in the upper room (cf. John 13:38). Matthew 26:34 and Mark 14:30 record a second, nearly identical incident, which took place on the Mount of Olives on the way to Gethsemane (cf. Matt. 26:30; Mark 14:26).

LUKE—NOTE ON 22:35 When I sent you. Cf. 9:3 and 10:4.

LUKE—NOTE ON 22:36 But now. When Christ sent them out before, he had sovereignly arranged for their needs to be met. Henceforth they were to use normal means to provide for their own support and protection. The money bag, knapsack, and sword were figurative expressions for such means (the sword being emblematic of protection, not aggression). But they mistakenly took his words literally (v. 38).

LUKE—NOTE ON 22:37 Quoted from Isa. 53:12.

LUKE—NOTE ON 22:38 two swords. These were short, dagger-like instruments— more like knives than swords. There was nothing unusual about the carrying of such weapons in that culture. They had many practical uses besides violence against other people. It is enough. I.e., enough of such talk (cf. v. 51).

LUKE—NOTE ON 22:39 Mount of Olives. See notes on 19:29 and Matt. 24:3. the disciples followed him. Matthew 26:36–37 and Mark 14:32–33 give more details. He left most of the disciples at the entrance to Gethsemane, and took Peter, James, and John inside with him to pray.

LUKE—NOTE ON 22:40 the place. Gethsemane. See notes on Matt. 26:36 and Mark 14:32. Pray. He had already warned them—and Peter in particular—that an egregious trial was imminent (Luke 22:31). Sadly, that warning, as well as his imploring them to pray, went unheeded.

LUKE—NOTE ON 22:41 about a stone's throw. I.e., within earshot. His prayer was partly for their benefit (cf. John 11:41–42).

LUKE—NOTE ON 22:42 this cup. I.e., the cup of divine wrath (cf. Isa. 51:17, 22; Jer. 25:15–17, 27–29; Lam. 4:21–22; Ezek. 23:31–34; Hab. 2:16). not my will. Cf. Matt. 26:39; John 4:34; 5:30; 6:38; 8:29. This does not imply that there was any conflict between the will of the Father and the will of the Son. It was a perfectly normal expression of his humanity that he shrank from the cup of divine wrath (see note on Matt. 26:39). But even though the cup was abhorrent to him, he willingly took it, because it was the will of the Father. In this prayer he was consciously, deliberately, and voluntarily subjugating all his human desires to the Father's perfect will. Thus there was neither conflict between Father and Son, nor between the deity of Christ and his human desires.

LUKE—NOTE ON 22:43–44 The facts in these verses are related only by Luke, the physician.

LUKE—NOTE ON 22:44 like great drops of blood. This suggests a dangerous condition known as hematidrosis, the effusion of blood in one's perspiration. It can be caused by extreme anguish or physical strain. Subcutaneous capillaries dilate and burst, mingling blood with sweat. Christ himself stated that his distress had brought him to the threshold of death (see notes on Matt. 26:38; Mark 14:34; cf. Heb. 12:3–4).

LUKE—NOTE ON 22:45 sleeping for sorrow. Cf. 9:32. The emotional strain was wearing on the disciples as well as Christ. Their response, however, was to capitulate to fleshly cravings. Thus they gratified their immediate desire for sleep, rather than staying awake to pray for strength, as Christ had commanded them (22:40). All the reasons for their subsequent failure are found in their behavior in the garden.

LUKE—NOTE ON 22:46 Rise and pray. A tender appeal to the disciples, who in their weakness were disobeying him at a critical moment. He may have been summoning them to a standing posture, to help overcome their drowsiness. Matthew 26:43 and Mark 14:40 reveal that he again found them sleeping at least one more time.

LUKE—NOTE ON 22:47 a crowd. These were heavily armed representatives of the Sanhedrin (Matt. 26:47; Mark 14:43), accompanied by a Roman cohort with lanterns, torches, and weapons (John 18:3). kiss. A typical greeting, but this was the prearranged signal by which Judas would identify Christ for the soldiers (cf. Matt. 26:48–49; see note on Mark 14:44).

LUKE—NOTE ON 22:50 cut off his right ear. All four Gospels record this incident. Only John reveals that the swordsman was Peter and the victim was named Malchus (John 18:10). And only Luke, the physician, records the subsequent healing (Luke 22:51).

LUKE—NOTE ON 22:51 touched his ear and healed him. This is the only instance in all of Scripture where Christ healed a flesh wound. The miracle is also unique in that Christ healed an enemy, unasked, and without any evidence of faith in the recipient. It is also remarkable that such a dramatic miracle had no effect whatsoever on the hearts of those men. Neither had the explosive power of

Jesus' words, which knocked them to the ground (John 18:6). They carried on with the arrest as if nothing peculiar had happened (Luke 22:54).

LUKE—NOTE ON 22:53 this is your hour . . . darkness. I.e., nighttime, the hour of darkness. They had not the courage to confront Jesus in the presence of the crowds at the temple, where he had openly taught each day. Their skulking tactics betrayed the truth about their hearts. Nighttime was a fitting hour for the servants of the power of darkness (Satan) to be afoot (cf. John 3:20–21; Eph. 5:8, 12–15; 1 Thess. 5:5–7).

LUKE—NOTE ON 22:54 high priest's house. I.e., Caiaphas's house. See note on Matt. 26:57. Peter was following at a distance. All four Gospels record this fact. John indicates that another disciple—presumably himself—also followed (John 18:15).

LUKE—NOTE ON 22:56 a servant girl. All four Gospels mention her. She appears to have been the doorkeeper of Annas's house (cf. Matt. 26:69; Mark 14:66; John 18:17).

LUKE—NOTE ON 22:57 But he denied it. John 18:13–18 says this first denial took place while Jesus was being examined by Annas, father-in-law to Caiaphas (see note on Luke 3:2). Both accounts mention a fire in the courtyard (22:55; John 18:18) so it may be that the houses of Annas and Caiaphas shared a common courtyard. Only John mentions the examination by Annas, so the other Gospels describe Peter's threefold denial as an incident that took place in the porch and courtyard of Caiaphas's house.

LUKE—NOTE ON 22:58 someone else saw him. "Someone else" is a masculine pronoun in the Greek, indicating a man. Mark 14:69 says this second challenge to Peter came from the same servant girl who first recognized him (Luke 22:56). The supposed discrepancy is easily reconciled when it is remembered that Peter was among several bystanders, and many of them questioned him at once (Matt. 26:73). He responded with his second denial.

LUKE—NOTE ON 22:59 he too is a Galilean. They knew because of his accent (Matt. 26:73).

LUKE—NOTE ON 22:61 the Lord turned and looked at Peter. Luke alone records that Jesus made eye contact with Peter. The verb used suggests an intent, fixed look. The fact that he could see Peter suggests that the men holding Jesus

had already brought him into the courtyard to beat him (v. 63). Peter remembered. See note on Matt. 26:75.

LUKE—NOTE ON 22:63 mocking him as they beat him. Luke includes no details about Caiaphas's first interrogation of Jesus, recorded in Matt. 26:59–68 and Mark 14:55–65. The beating described here evidently took place after that first examination, before the Sanhedrin could assemble for its official hearing (Luke 22:66).

LUKE—NOTE ON 22:66 When day came. Criminal trials were not deemed legal if held at night, so the Sanhedrin dutifully waited until daybreak to render the verdict they had already agreed on anyway (cf. Matt. 26:66; Mark 14:64).

LUKE—NOTE ON 22:67 If you are the Christ. The Sanhedrin subjected him to the same set of questions he had been asked in the nighttime trial, and the answers he gave were substantially the same (cf. vv. 67–71; Matt. 26:63–66; Mark 14:61–64).

LUKE—NOTE ON 23:1 the whole company of them. I.e., the entire Sanhedrin, some 70 men. At least one member of the council, Joseph of Arimathea, dissented from the decision to condemn Christ (vv. 50–52). brought him before Pilate. See note on Matt. 27:2.

LUKE—NOTE ON 23:2 forbidding us to give tribute to Caesar. This was a deliberate lie. Members of the Sanhedrin had publicly questioned Jesus on this very issue (hoping to discredit him before the Jews), and he expressly upheld Caesar's right to demand taxes (20:20–25). saying that he . . . is Christ, a king. This was innuendo, implying that he was seditious against Rome—another untrue charge.

LUKE—NOTE ON 23:3 You have said so. John 18:33–37 gives a fuller account of Jesus' reply to this question.

LUKE—NOTE ON 23:4 no guilt. Despite the Jewish leaders' desperate attempts to accuse him, Pilate was satisfied that Jesus was no insurrectionist, but the ferocity of the people made him afraid to exonerate Jesus. He was relieved to hear that Jesus was a Galilean, because that gave him an excuse to send him to Herod (vv. 5–6).

LUKE—NOTE ON 23:7 Herod's jurisdiction. See note on 13:31. sent him over to

Herod. Herod had come to Jerusalem for the feasts, and Pilate seized the opportunity to free himself from a political dilemma by sending Jesus to his rival. See note on 23:12.

LUKE—NOTE ON 23:8 he had long desired to see him. Herod's interest in Christ was fueled by the fact that Christ reminded him of his late nemesis, John the Baptist (cf. 9:7–9). At one time Herod had apparently threatened to kill Jesus (13:31–33), but with Christ in Judea rather than Galilee and Perea (where Herod ruled), the king's concern seems to have been nothing more than an eager curiosity.

LUKE—NOTE ON 23:9 made no answer. It is significant that in all Jesus' various interrogations, Herod was the only one to whom he refused to speak. Cf. Matt. 7:6. Herod had summarily rejected the truth when he heard it from John the Baptist, so it would have been pointless for Jesus to answer him. Cf. Isa. 53:7; Ps. 38:13–14; 39:1–2, 9; 1 Pet. 2:23.

LUKE—NOTE ON 23:11 his soldiers. I.e., his security force. treated him with contempt. Herod made Christ and the charges against him as an occasion for a joke for Pilate's amusement (v. 12). splendid clothing. Probably not the same robe mentioned in Matt. 27:28, which was a military cloak. This was an elegant king's garment, probably one that Herod was prepared to discard.

LUKE—NOTE ON 23:12 friends. Based on their common unjust and cowardly treatment of Jesus.

LUKE—NOTE ON 23:13 called together. Pilate intended to declare Christ not guilty (v. 14), and it was his intention to make the verdict as public as possible. He undoubtedly expected that it would put an end to the whole matter.

LUKE—NOTE ON 23:14–15 Pilate and Herod concurred in the verdict (cf. 1 Tim. 6:13).

LUKE—NOTE ON 23:16 I will therefore punish . . . him. Cf. v. 22. Though Pilate found Jesus innocent of any wrongdoing, he was prepared to scourge him merely to pacify the Jews. But even that punishment, severe as it was (see note on Matt. 27:26), could not quench their thirst for his blood.

LUKE—NOTE ON 23:17 See esv footnote, "he was obliged." I.e., because it was a long-standing Jewish custom (John 18:39), traditionally honored by the Romans.

This verse is not found in the best manuscripts.

LUKE—NOTE ON 23:18 Barabbas. See note on Mark 15:7.

LUKE—NOTE ON 23:21 crucify him! Crucifixion was the most painful and disgraceful form of execution the Romans employed. See note on Matt. 27:31.

LUKE—NOTE ON 23:22 A third time. Pilate repeatedly gave powerful testimony to the innocence of Christ (vv. 4, 14–15). In doing so, he not only condemned the Jews, who demanded Jesus' death, but also himself, because he handed the Savior over without cause.

LUKE—NOTE ON 23:24 Pilate decided. Pilate's response reveals his lack of principle. His desire to please the Jews for political reasons (to save himself from Rome's displeasure) ultimately overcame his desire to set Jesus free (cf. v. 20). John 18:39–19:16 gives a much more detailed account of Pilate's decision to hand Jesus over.

LUKE—NOTE ON 23:26 Simon of Cyrene. All three synoptic Gospels mention Simon. See notes on Matt. 27:32 and Mark 15:21.

LUKE—NOTE ON 23:28 Daughters of Jerusalem. There is nothing to suggest that these women were Christ's disciples. They may have been professional mourners, obligatory at Jewish funerals (see note on Matt. 9:23), and probably present at high-profile executions as well. weep for yourselves. Christ's reply to them was a prophetic warning. Only Luke recorded this incident.

LUKE—NOTE ON 23:29 Blessed are the barren. I.e., a time is coming when those who have no children to mourn will be considered blessed.

LUKE—NOTE ON 23:30 to say. Quoted from Hos. 10:8. Cf. Rev. 6:16–17 and 9:6.

LUKE—NOTE ON 23:31 wood is green . . . dry. This was probably a common proverb. Jesus' meaning seems to be this: If the Romans would perpetrate such atrocities on Jesus (the "green" wood—young, strong, and a source of life), what would they do to the Jewish nation (the "dry" wood—old, barren, and ripe for judgment)?

LUKE—NOTE ON 23:32 Two others . . . criminals. See notes on Matt. 27:38 and Mark 15:27.

LUKE—NOTE ON 23:33 The Skull. The Latin equivalent of Golgotha. See notes on Matt. 27:33 and Mark 15:22. crucified. See note on Matt. 27:31.

LUKE—NOTE ON 23:34 forgive them. I.e., his tormentors, both Jews and Romans (cf. Acts 7:60). Some of the fruit of this prayer can be in the salvation of thousands of people in Jerusalem at Pentecost (Acts 2:41). they know not what they do. I.e., they were not aware of the full scope of their wickedness. They did not recognize him as the true Messiah (Acts 13:27–28). They were blind to the light of divine truth, "for if they had, they would not have crucified the Lord of glory" (1 Cor. 2:8). Still, their ignorance certainly did not mean that they deserved forgiveness; rather, their spiritual blindness itself was a manifestation of their guilt (John 3:19). But Christ's prayer while they were in the very act of mocking him is an expression of the boundless compassion of divine grace. cast lots. See notes on Matt. 27:35 and Mark 15:24.

LUKE—NOTE ON 23:35 scoffed. Cf. Ps. 22:6–7, 16–18.

LUKE—NOTE ON 22:36 sour wine. Cf. Ps. 69:21; see note on Matt. 27:34.

LUKE—NOTE ON 23:38 an inscription. All four Gospel writers mentioned the inscription, but each reported a slightly different variation. Both Luke and John (John 19:20) said that the inscription was written in Greek, Latin, and Hebrew, so the varying reports in the Gospels may simply reflect variant ways the inscription was translated on the placard itself. It is even more likely that all four evangelists simply reported the substance of the inscription elliptically, with each one omitting different parts of the full inscription. All four concurred with Mark that the inscription said "The King of the Jews" (Matt. 27:37; Mark 15:26; John 19:19). Luke added "This is" at the beginning, and Matthew started with "This is Jesus." John's version began, "Jesus of Nazareth." Putting them all together, the full inscription would read "This is Jesus of Nazareth, The King of the Jews."

LUKE—NOTE ON 23:39 One of the criminals. Matthew 27:44 and Mark 15:32 report that both criminals were mocking Christ along with the crowd. As the hours wore on, however, this criminal's conscience was smitten, and he repented. When the impenitent thief resumed his mocking (Luke 23:39), this thief rebuked him and refused to participate again.

LUKE—NOTE ON 23:41 this man has done nothing wrong. Cf. vv. 4, 15, 22. Even the thief testified of his innocence.

LUKE—NOTE ON 23:42 Jesus, remember me. The penitent thief's prayer reflected his belief that the soul lives on after death; that Christ had a right to rule over a kingdom of the souls of men; and that he would soon enter that kingdom despite his impending death. His request to be remembered was a plea for mercy, which also reveals that the thief understood he had no hope but divine grace, and that the dispensing of that grace lay in Jesus' power. All of this demonstrates true faith on the part of the dying thief, and Christ graciously affirmed the man's salvation (v. 43).

LUKE—NOTE ON 23:43 Paradise. The only other places this word is used in the NT are 2 Cor. 12:3 and Rev. 2:7. The word suggests a garden (it is the word used of Eden in the LXX), but in all three NT uses it speaks of heaven.

LUKE—NOTE ON 23:44 sixth hour . . . until the ninth hour. From noon to 3:00

P.M. Luke was using the Jewish method of reckoning time. See notes on Matt. 27:45 and Mark 15:25. darkness. See note on Mark 15:33. This could not have been caused by an eclipse, because the Jews used a lunar calendar, and Passover always fell on the full moon, making a solar eclipse out of the question. This was a supernatural darkness.

LUKE—NOTE ON 23:45 the curtain. See note on Matt. 27:51.

LUKE—NOTE ON 23:46 into your hands. This quotes Ps. 31:5, and the manner of his death accords with John 10:18. Normally victims of crucifixion died much slower deaths. He, being in control, simply yielded up his soul (John 10:18; 19:30), committing it to God. Thus he "offered himself without blemish to God" (Heb. 9:14).

LUKE—NOTE ON 23:47 the centurion. See note on Matt. 27:54. this man was innocent! Matthew 27:54 and Mark 15:39 say the centurion stated, "this man was the Son of God." Luke may be giving an equivalent expression; or, more likely, the centurion said both things.

LUKE—NOTE ON 23:48 beating their breasts. Luke alone records this expression of remorse and anguish (cf. 18:13).

LUKE—NOTE ON 23:49 the women . . . from Galilee. Matthew 27:56 and Mark 15:40–41 (see notes there) report that this included Mary Magdalene (see note on Luke 8:2); Mary, mother of James (the less) and Joses; Salome, mother of James and John, and many others. The same women were present at his burial

(Luke 23:55; Matt. 27:61; Mark 15:47) and his resurrection (Luke 24:1; Matt. 28:1; Mark 16:1)—so they were eyewitnesses to all the crucial events of the gospel (cf. 1 Cor. 15:3–4).

LUKE—NOTE ON 23:50 Joseph. See notes on Matt. 27:57; Mark 15:43; John 19:38. All four evangelists mentioned him; Mark and Luke identified him as a member of the Sanhedrin; only Luke noted that he dissented from the council's verdict against Jesus (Luke 23:51).

LUKE—NOTE ON 23:51 looking for the kingdom of God. I.e., he believed Jesus' claims. John 19:38 refers to him as a secret disciple.

LUKE—NOTE ON 23:53 a tomb cut in stone. Joseph, a wealthy man, undoubtedly had the tomb built for his own family. It had remained unused. Christ's burial there was a wonderful fulfillment of Isa. 53:9.

LUKE—NOTE ON 23:54 day of Preparation. I.e., Friday, the day before the Sabbath.

LUKE—NOTE ON 23:55 saw . . . how his body was laid. According to John 19:39, Nicodemus brought a hundred pounds of spices and aloes (probably obtained while Joseph was negotiating with Pilate for Jesus' body), and he and Joseph wrapped the body with linen and the spices. These women, from Galilee, were probably unfamiliar with Joseph and Nicodemus, who were Judeans. After all, both men were associated with the Jewish leaders who orchestrated the conspiracy against Jesus (Luke 23:50; John 3:1). So the women were determined to prepare Jesus' body for burial themselves. So they returned (i.e., went to their homes) to prepare their own spices and perfumes (Luke 23:56). They had to have Jesus' body placed in the tomb before sunset, when the Sabbath began, so they were not able to finish preparing the body. Mark 16:1 says they purchased more spices "when the Sabbath was past," i.e., after sundown Saturday. Then they returned Sunday morning with the spices (Luke 24:1), expecting to finish the task that had been interrupted by the Sabbath.

LUKE—NOTE ON 24:1 taking the spices. See note on 23:55. The women were not expecting to find Jesus risen from the dead; their only plan was to finish anointing his body for burial. See note on Mark 16:1.

LUKE—NOTE ON 24:2 the stone rolled away. Matthew 28:2–4 records that an earthquake occurred and an angel rolled the stone away. The Roman guards

fainted with fear. Mark, Luke, and John make no mention of the guards, so it appears they fled when they awoke to find the empty tomb. The women must have arrived shortly after.

LUKE—NOTE ON 24:4 two men. These were angels. Only Luke mentioned them both (see note on Mark 16:5). Mark was concerned only with the one who spoke for the duo. Such minor differences in the Gospel accounts are all reconcilable. Here's a summary of the events of the resurrection, assembled from all four evangelists' accounts: Finding the stone rolled away, the women entered the tomb, but found it empty (Luke 24:3). While they were still in the tomb, the angels suddenly appeared (Luke 24:4; Mark 16:5). The angel who spoke reminded them of Jesus' promises (Luke 24:6–8), then sent them to find Peter and the disciples to report that Jesus was risen (Matt. 28:7–8; Mark 16:7–8). The women did as they were told (Luke 24:9–11). The disciples were skeptical at first (Luke 24:11), but ran to where the tomb was, John arriving first (John 20:4), but Peter actually entering the tomb first (John 20:6). They saw the linen wrappings intact but empty, proof that Jesus was risen (Luke 24:12; John 20:6– 8). They left immediately (Luke 24:12; John 20:10). Meanwhile, Mary Magdalene returned to the tomb, and was standing outside weeping when Christ suddenly appeared to her (John 20:11–18). That was his first appearance (Mark 16:9). Sometime soon after that, he met the other women on the road and appeared to them as well (Matt. 28:9–10). Later that day he appeared to two of the disciples on the road to Emmaus (Luke 24:13–32), and to Peter (Luke 24:34). For a chronological listing of all his post-resurrection appearances, see note on Luke 24:34.

LUKE—NOTE ON 24:6 how he told you . . . in Galilee. See notes on 9:22 and 18:31–33.

LUKE—NOTE ON 24:9 all the rest. I.e., other disciples, mostly from Galilee, who were in Jerusalem for the Passover.

LUKE—NOTE ON 24:10 Mary Magdalene. See note on 8:2. She was the first to see Jesus alive (Mark 16:9; John 20:11–18). See note on Luke 24:4. Joanna. Her husband was Herod's steward. See note on Luke 8:3. Mary the mother of James. See note on Matt. 27:56. the other women. They are never explicitly identified (cf. Luke 23:49, 55).

LUKE—NOTE ON 24:12 Peter . . . ran. John ran with Peter, but reached the tomb

first (John 20:4). linen cloths. I.e., the empty shell of wrappings that had contained the body.

LUKE—NOTE ON 24:13 two of them. These evidently were not any of the 11 disciples. According to v. 18, one was named Cleopas. Emmaus. Mentioned nowhere else in Scripture. Its exact location is not known, but tradition says it is a town known as Kubeibeh, 7 miles northwest of Jerusalem.

LUKE—NOTE ON 24:16 their eyes were kept. I.e., they were kept by God from recognizing him.

LUKE—NOTE ON 24:18 Are you the only visitor to Jerusalem . . . ? The crucifixion of Jesus was already such a well known event around Jerusalem that they were shocked that he seemed not to know about it.

LUKE—NOTE ON 24:21 we had hoped. They had been looking for an immediate earthly kingdom. With Jesus crucified, they were probably struggling with doubt about whether he was the Messiah who would reign. But they still regarded him as a true prophet (v. 19). the third day. There may have been a glimmer of hope in these words. They had heard rumors of his resurrection already (vv. 22–24). Perhaps Cleopas recalled the Lord's promises of 9:22 and 18:33. More likely, however, it seems this was his way of expressing surprise that this stranger did not yet know the news everyone else in Jerusalem had been discussing for the past three days.

LUKE—NOTE ON 24:24 Some of those who were with us. I.e., Peter and John (see note on v. 12). but him they did not see. This was true. Evidently Cleopas and his companion had not heard about the appearance to Mary Magdalene (see note on v. 4).

LUKE—NOTE ON 24:26 Was it not necessary . . . ? OT prophecies spoke often of a suffering servant of Jehovah (see note on v. 27).

LUKE—NOTE ON 24:27 Moses . . . all the Prophets. Verse 44 gives the threefold division; this expression is merely a shortened way to say the same thing. in all the Scriptures. In the inscrutable wisdom of divine providence, the substance of Christ's exposition of the OT messianic prophecies was not recorded. But the gist of what he expounded would have undoubtedly included an explanation of the OT sacrificial system, which was full of types and symbols that spoke of his sufferings and death. He also would have pointed them to the major prophetic

passages that spoke of the crucifixion, such as Ps. 16:9–11; 22; 69; Isa. 52:14– 53:12; Zech. 12:10; 13:7. And he would have pointed out the true meaning of passages like Gen. 3:15; Num. 21:6–9; Ps. 16:10; Jer. 23:5–6; Dan. 9:26—and a host of other key messianic prophecies, particularly those that spoke of his death and resurrection.

LUKE—NOTE ON 24:30 took the bread. A simple expression, meaning to share a meal (v. 35).

LUKE—NOTE ON 24:31 their eyes were opened. I.e., by God. They had been sovereignly kept from recognizing him until this point (cf. v. 16). His resurrection body was glorified, and altered from its previous appearance (see John's description in Rev. 1:13–16), and this surely explains why even Mary did not recognize him at first (cf. John 20:14–16). But in this case, God actively intervened to keep them from recognizing him until it was time for him to depart. he vanished from their sight. His resurrection body, though real and tangible (John 20:27)—and even capable of ingesting earthly food (Luke 24:42– 43)—nonetheless possessed certain properties that indicate it was glorified, altered in a mysterious way (cf. 1 Cor. 15:35–54; Phil. 3:21). Christ could appear and disappear bodily, as seen in this text. His body could pass through solid objects—such as the grave clothes (see note on Luke 24:12), or the walls and doors of a closed room (John 20:19, 26). He could apparently travel great distances in a moment, for by the time these disciples returned to Jerusalem, Christ had already appeared to Peter (Luke 24:34). The fact that he ascended into heaven bodily demonstrated that his resurrection body was already fit for heaven. Yet it was his body, the same one that was missing from the tomb, even retaining identifying features such as the nail wounds (John 20:25–27). He was no ghost or phantom.

LUKE—NOTE ON 24:34 appeared to Simon. Cf. 1 Cor. 15:5–8. Scripture describes at least 10 distinct appearances of Christ between the resurrection and ascension. He appeared to: 1) Mary Magdalene at the tomb (Mark 16:9; John 20:11–18); 2) to the women on the road (Matt. 28:9–10); 3) to the disciples on the road to Emmaus (Luke 24:13–32); 4) to Peter (Luke 24:34); 5) to 10 of the 11 disciples, Thomas being absent (Luke 24:36–43; Mark 16:14; John 20:19– 25); 6) to the 11 disciples (with Thomas present) eight days later (John 20:26– 31); 7) to seven disciples by the shore of the Sea of Galilee (John 21:1–25); 8) to more than 500 disciples, probably on a mountain in Galilee (1 Cor. 15:6; see note on Matt. 28:16); 9) to James (1 Cor. 15:7); and 10) to the apostles when he

ascended into heaven (Acts 1:3–11). After his ascension, he appeared to Paul (1 Cor. 15:8). The next time he appears it will be in glory (Matt. 24:30).

LUKE—NOTE ON 24:36 Jesus himself stood among them. The doors were closed and locked (John 20:19). See note on Luke 24:31.

LUKE—NOTE ON 24:39 See my hands and my feet. He was showing them the nail wounds to prove it was really him. Cf. John 20:27.

LUKE—NOTE ON 24:41–43 See note on v. 31. Cf. Acts 10:41.

LUKE—NOTE ON 24:44 the Law of Moses and the Prophets and the Psalms. I.e., the whole OT. See note on v. 27.

LUKE—NOTE ON 24:45 opened their minds. He undoubtedly taught them from the OT, as he had on the road to Emmaus (see note on v. 27). But the gist of the expression also seems to convey a supernatural opening of their minds to receive the truths he unfolded. Whereas their understanding was once dull (9:45), they finally saw clearly (cf. Ps. 119:18; Isa. 29:18–19; 2 Cor. 3:14–16).

LUKE—NOTE ON 24:46–53 This section contains several ideas that are echoed in the opening of Acts, including Christ's suffering and resurrection (v. 46; Acts 1:3); the message of repentance and remission of sins (Luke 24:47; Acts 2:38); the disciples as his witnesses (Luke 24:48; Acts 1:8); the promise of the Father (Luke 24:49; Acts 1:4); tarrying in Jerusalem (Luke 24:49; Acts 1:4) and the beginning of gospel outreach there (Luke 24:47; Acts 1:8); power from on high (Luke 24:49; Acts 1:8); Christ's ascension (Luke 24:51; Acts 1:9–11); the disciples' return to Jerusalem (Luke 24:52; Acts 1:12); and their meeting in the temple (Luke 24:53; Acts 2:46).

LUKE—NOTE ON 24:46 it is written. I.e., in the OT. See note on v. 27.

LUKE—NOTE ON 24:47 This was the Great Commission (cf. Matt. 28:19–20; Mark 16:15).

LUKE—NOTE ON 24:49 the promise of my Father. I.e., the Holy Spirit (John 14:26; 15:26; cf. Joel 2:28–29; Acts 2:1–4).

LUKE—NOTE ON 24:50 Bethany. See notes on 19:29 and Mark 11:1.

LUKE—NOTE ON 24:51 carried up into heaven. I.e., visibly. Before, when the resurrected Christ left them, he simply vanished (v. 31). This time they saw him ascend. Cf. Acts 1:9–11.

LUKE—NOTE ON 24:52 worshiped him. I.e., a formal act of worship. Now that he had opened their understanding (see note on v. 45), they perceived the full truth of his deity, unclouded by the darkness of confusion or doubt. Cf. Matt. 28:9; John 20:28; contrast Matt. 28:17.

LUKE—NOTE ON 24:53 in the temple. This became the first meeting-place of the church (Acts 2:46; 5:21–42). There were rooms around the porticoes of the outer court available for such meetings.

John

John 1 • John 2 • John 3 • John 4 • John 5 • John 6 • John 7 • John 8 •

John 9 • John 10 • John 11 • John 12 • John 13 • John 14 • John 15 • John 16 • John 17 • John 18 • John 19 • John 20 • John 21 Introduction to John

Title Author and Date Background and Setting Historical and Theological Themes Interpretive Challenges Outline Footnotes Study Notes

Introduction to John

Title

The title of the fourth Gospel continues the pattern of the other Gospels, being identified originally as "According to John." Like the others, "The Gospel" was added later.

Author and Date

Although the author's name does not appear in the Gospel, early church tradition strongly and consistently identified him as the apostle John. The early church father Irenaeus (c. A.D. 130–200) was a disciple of Polycarp (c. A.D. 70–160), who was a disciple of the apostle John, and he testified on Polycarp's authority that John wrote the Gospel during his residence at Ephesus in Asia Minor when he was advanced in age (Against Heresies 2.22.5; 3.1.1). Subsequent to Irenaeus, all the church Fathers assumed John to be the Gospel's author. Clement of Alexandria (c. A.D. 150–215) wrote that John, aware of the facts set forth in the other Gospels and being moved by the Holy Spirit, composed a "spiritual Gospel" (see Eusebius's Ecclesiastical History 6.14.7).

Reinforcing early church tradition are significant internal characteristics of the Gospel. While the synoptic Gospels (Matthew, Mark, Luke) identify the apostle John by name approximately 20 times (including parallels), he is not directly mentioned by name in the Gospel of John. Instead, the author prefers to identify himself as the disciple "whom Jesus loved" (13:23; 19:26; 20:2; 21:7, 20). The absence of any mention of John's name directly is remarkable when one considers the important part played by other named disciples in this Gospel. Yet, the recurring designation of himself as the disciple "whom Jesus loved," a deliberate avoidance by John of his personal name, reflects his humility and celebrates his relation to his Lord Jesus. No mention of his name was necessary since his original readers clearly understood that he was the Gospel's author. Also, through a process of elimination based primarily on analyzing the material in chs. 20–21, this disciple "whom Jesus loved" narrows down to the apostle John (e.g., 21:24; cf. 21:2). Since the Gospel's author is exacting in mentioning the names of other characters in the book, if the author had been someone other

than John the apostle, he would not have omitted John's name.

The Gospel's anonymity strongly reinforces the arguments favoring John's authorship, for only someone of his well known and preeminent authority as an apostle would be able to write a Gospel that differed so markedly in form and substance from the other Gospels and have it receive unanimous acceptance in the early church. In contrast, apocryphal Gospels produced from the mid-second century onward were falsely ascribed to apostles or other famous persons closely associated with Jesus, yet universally rejected by the church.

John and James, his older brother (Acts 12:2), were known as "the sons of Zebedee" (Matt. 10:2–4), and Jesus gave them the name "Sons of Thunder" (Mark 3:17). John was an apostle (Luke 6:12–16) and one of the three most intimate associates of Jesus (along with Peter and James—cf. Matt. 17:1; 26:37), being an eyewitness to and participant in Jesus' earthly ministry (1 John 1:1–4). After Christ's ascension, John became a "pillar" in the Jerusalem church (Gal. 2:9). He ministered with Peter (Acts 3:1; 4:13; 8:14) until he went to Ephesus (tradition says before the destruction of Jerusalem), from where he wrote this Gospel and from where the Romans exiled him to Patmos (Rev. 1:9). Besides the Gospel that bears his name, John also authored 1–3 John and the book of Revelation (Rev. 1:1).

Because the writings of some church Fathers indicate that John was actively writing in his old age and that he was already aware of the synoptic Gospels, many date the Gospel sometime after their composition, but prior to John's writing of 1–3 John or Revelation. John wrote his Gospel c. A.D. 80–90, about 50 years after he witnessed Jesus' earthly ministry.

Background and Setting

Strategic to John's background and setting is the fact that according to tradition John was aware of the synoptic Gospels. Apparently, he wrote his Gospel in order to make a unique contribution to the record of the Lord's life ("a spiritual Gospel") and, in part, to be supplementary as well as complementary to Matthew, Mark, and Luke.

The Gospel's unique characteristics reinforce this purpose: First, John supplied a large amount of unique material not recorded in the other Gospels. Second, he often supplied information that helps the understanding of the events in the

synoptics. For example, while the synoptics begin with Jesus' ministry in Galilee, they imply that Jesus had a ministry prior to that (e.g., Matt. 4:12; Mark 1:14). John supplies the answer with information on Jesus' prior ministry in Judea (John 3) and Samaria (ch. 4). In Mark 6:45, after the feeding of the 5,000, Jesus compelled his disciples to cross the Sea of Galilee to Bethsaida. John recorded the reason. The people were about to make Jesus king because of his miraculous multiplying of food, and he was avoiding their ill-motivated efforts (John 6:26). Third, John is the most theological of the Gospels, containing, for example, a heavily theological prologue (1:1–18), larger amounts of didactic and discourse material in proportion to narrative (e.g., 3:13–17), and the largest amount of teaching on the Holy Spirit (e.g., 14:16–17, 26; 16:7–14). Although John was aware of the synoptics and fashioned his Gospel with them in mind, he did not depend upon them for information. Rather, under the inspiration of the Holy Spirit, he utilized his own memory as an eyewitness in composing the Gospel (1:14; 19:35; 21:24).

John's Gospel is the second (cf. Luke 1:1–4) that contains a precise statement regarding the author's purpose (20:30–31). He declares, "these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name" (20:31). The primary purposes, therefore, are twofold: evangelistic and apologetic. Reinforcing the evangelistic purpose is the fact that the word "believe" occurs approximately 100 times in the Gospel (the synoptics use the term less than half as much). John composed his Gospel to provide reasons for saving faith in his readers and, as a result, to assure them that they would receive the divine gift of eternal life (1:12).

The apologetic purpose is closely related to the evangelistic purpose. John wrote to convince his readers of Jesus' true identity as the incarnate God-Man whose divine and human natures were perfectly united into one person who was the prophesied Christ ("Messiah") and Savior of the world (e.g., 1:41; 3:16; 4:25– 26; 8:58). He organized his whole Gospel around eight "signs" or proofs that reinforce Jesus' true identity leading to faith. The first half of his work centers around seven miraculous signs selected to reveal Christ's person and engender belief: 1) water made into wine (2:1–11); 2) the healing of the official's son (4:46–54); 3) the healing of the lame man (5:1–18); 4) the feeding of a multitude (6:1–15); 5) walking on water (6:16–21); 6) healing of the blind man (9:1–41); and 7) the raising of Lazarus (11:1–57). The eighth sign is the miraculous catch of fish (21:6–11) after Jesus' resurrection.

Historical and Theological Themes

In accordance with John's evangelistic and apologetic purposes, the overall message of the Gospel is found in 20:31: "Jesus is the Christ, the Son of God." The book, therefore, centers on the person and work of Christ. Three predominant words ("signs," "believe," and "life") in 20:30–31 receive constant reemphasis throughout the Gospel to enforce the theme of salvation in him, which is first set forth in the prologue (1:1–18; cf. 1 John 1:1–4) and reexpressed throughout the Gospel in varying ways (e.g., John 6:35, 48; 8:12; 10:7, 9; 10:11–14; 11:25; 14:6; 17:3). In addition, John provides the record of how men responded to Jesus Christ and the salvation that he offered. Summing up, the Gospel focuses on: 1) Jesus as the Word, the Messiah, and Son of God; 2) who brings the gift of salvation to mankind; 3) who either accept or reject the offer.

John also presents certain contrastive sub-themes that reinforce his main theme. He uses dualism (life and death, light and darkness, love and hate, from above and from below) to convey vital information about the person and work of Christ and the need to believe in him (e.g., 1:4–5, 12–13; 3:16–21; 12:44–46; 15:17– 20).

There are also seven emphatic "I am" statements that identify Jesus as God and Messiah (6:35; 8:12; 10:7, 9; 10:11, 14; 11:25; 14:6; 15:1, 5).

Interpretive Challenges

Because John composed his record in a clear and simple style, one might tend to underestimate the depth of this Gospel. Since John's Gospel is a "spiritual" Gospel (see Authorship and Date), the truths he conveys are profound. The reader must prayerfully and meticulously explore the book in order to discover the vast richness of the spiritual treasures that the apostle, under the guidance of the Holy Spirit (14:26; 16:13), has lovingly deposited in his Gospel.

The chronological reckoning between John's Gospel and the synoptics presents a challenge, especially in relation to the time of the Last Supper (13:2). While the synoptics portray the disciples and the Lord at the Last Supper as eating the Passover meal on Thursday evening (Nisan 14) and Jesus being crucified on Friday, John's Gospel states that the Jews did not enter into the Praetorium "so

that they would not be defiled, but could eat the Passover" (18:28). So, the disciples had eaten the Passover on Thursday evening, but the Jews had not. In fact, John (19:14) states that Jesus' trial and crucifixion were on the day of Preparation for the Passover and not after the eating of the Passover, so that with the trial and crucifixion on Friday Christ was actually sacrificed at the same time the Passover lambs were being slain (19:14). The question is, "Why did the disciples eat the Passover meal on Thursday?"

The answer lies in a difference among the Jews in the way they reckoned the beginning and ending of days. From Josephus, the Mishna, and other ancient Jewish sources we learn that the Jews in northern Palestine calculated days from sunrise to sunrise. That area included the region of Galilee, where Jesus and all the disciples, except Judas, had grown up. Apparently most, if not all, of the Pharisees used that system of reckoning. But Jews in the southern part, which centered in Jerusalem, calculated days from sunset to sunset. Because all the priests necessarily lived in or near Jerusalem, as did most of the Sadducees, those groups followed the southern scheme.

That variation doubtlessly caused confusion at times, but it also had some practical benefits. During Passover time, for instance, it allowed for the feast to be celebrated legitimately on two adjoining days, thereby permitting the temple sacrifices to be made over a total period of four hours rather than two. That separation of days may also have had the effect of reducing both regional and religious clashes between the two groups.

On that basis the seeming contradictions in the Gospel accounts are easily explained. Being Galileans, Jesus and the disciples considered Passover day to have started at sunrise on Thursday and to end at sunrise on Friday. The Jewish leaders who arrested and tried Jesus, being mostly priests and Sadducees, considered Passover day to begin at sunset on Thursday and end at sunset on Friday. By that variation, predetermined by God's sovereign provision, Jesus could thereby legitimately celebrate the last Passover meal with his disciples and yet still be sacrificed on Passover day.

Once again one can see how God sovereignly and marvelously provides for the precise fulfillment of his redemptive plan. Jesus was anything but a victim of men's wicked schemes, much less of blind circumstance. Every word he spoke and every action he took were divinely directed and secured. Even the words and actions by others against him were divinely controlled. See, e.g., 11:49–52;

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