Study Notes for Luke
LUKE—NOTE ON 1:1–4 The Prologue. The prologue to Luke’s Gospel is a single sentence. It is among the finest Greek writing of the first century and demonstrates Luke’s skill as a writer.
LUKE—NOTE ON 1:1 Many may include more than just the authors of the Gospels. Accomplished emphasizes that Jesus’ ministry is the fulfillment of OT prophecy.
LUKE—NOTE ON 1:2–3 The sources for Luke were eyewitnesses and ministers, especially the faithful 11 of the 12 apostles (6:13–16). delivered. A technical Greek term for passing on tradition. word. Divine revelation. most excellent. An address for officials and people of high social standing (compare Acts 24:2; 26:25).
LUKE—NOTE ON 1:5–2:52 The Infancy Narrative. The opening (1:8–23) and conclusion (2:21–52) of this section take place in the temple (see Herod’s Temple in the Time of Jesus).
LUKE—NOTE ON 1:5–25 In Jesus’ day, most Jews believed that for more than 400 years the Holy Spirit had not been active in Israel, because there had been no prophets since Malachi. Now God once again visits his people.
LUKE—NOTE ON 1:5–7 John the Baptist’s birth is foretold during the reign of Herod the Great, the king of Judea. After Rome made him king in 40 B.C., Herod ruled Judea, Galilee, Samaria, Perea, and Idumea from 37–4 B.C. He murdered his wife, several of his own sons, and other relatives. He restored the temple in Jerusalem and built many theaters, cities, palaces, and fortresses throughout the Roman Empire. division of Abijah. The priests were divided into 24 divisions, each of which served for a week, twice a year. During major festivals (Passover, Pentecost, Feast of Tabernacles) all the divisions served.
LUKE—NOTE ON 1:12 fear fell upon him. A typical reaction to an angelic or divine presence (compare vv. 29–30, 65; 2:9).
LUKE—NOTE ON 1:13–14 your prayer has been heard. Zechariah may have been pleading for Israel as a nation. He apparently also asked God for a child, as indicated by v. 13b (compare Gen. 25:21; 30:22; 1 Sam. 1:10–17).
LUKE—NOTE ON 1:15 Not using wine and strong drink indicates John’s lifestyle was like the Nazirites’ (Num. 6:1–3). His being filled with the Holy Spirit in the womb (Luke 1:41) reveals God’s equipping him for ministry. It also indicates that he was a distinct human person before birth.
LUKE—NOTE ON 1:16–17 turn. Compare Acts 9:35; 11:21. go before him. Compare “Prepare the way,” Luke 3:4. The terms spirit and power are frequently linked (e.g., 4:14; Acts 1:8; 10:38; 1 Cor. 2:4; 1 Thess. 1:5), for the Holy Spirit gives power for ministry. For John’s association with Elijah, compare Luke 9:8–9, 19; and see note on John 1:20–21.
LUKE—NOTE ON 1:19 Gabriel. See Dan. 9:21.
LUKE—NOTE ON 1:22 Mute may mean both deaf and mute (see note on vv. 62–63).
LUKE—NOTE ON 1:24–25 Why Elizabeth remained in seclusion five months is unclear. to take away my reproach. Childlessness was considered a disgrace (compare Gen. 30:23; Isa. 4:1).
LUKE—NOTE ON 1:26 sixth month. The sixth month of Elizabeth’s pregnancy (v. 24). Nazareth was a small agricultural settlement.
LUKE—NOTE ON 1:27 Virgin describes Mary’s condition both before the conception and during pregnancy (Matt. 1:25). betrothed. A legally binding engagement, breakable only by divorce (Matt. 1:19). Joseph is a descendant of David (see Matt. 1:20; Luke 2:4; 3:23–38).
FACT
Mary’s song includes one of Luke’s major themes: the great reversal taking place in the world, in which God will exalt the humble and humble the proud (1:48, 52–53). God often uses seemingly insignificant people to achieve his remarkable purposes.
LUKE—NOTE ON 1:32 Most High. This name for the true God comes from Gen. 14:18–22. Whereas John is the “prophet of the Most High” (Luke 1:76), Jesus is the “Son of the Most High.” throne of his father David. See 2 Sam. 7:12–13, 16.
LUKE—NOTE ON 1:35 The Holy Spirit will perform a great miracle, so that Mary will become pregnant without having sexual relations with a man. Therefore indicates that Jesus’ holiness comes from his being conceived by the Holy Spirit. He did not inherit a sinful nature from Adam (see 2 Cor. 5:21; Heb. 4:15; 1 Pet. 2:22; 1 John 3:5; by contrast, Ps. 143:2; Eph. 2:3).
LUKE—NOTE ON 1:39–41 In those days links the present account with the previous one (compare 6:12; Acts 1:15).
Mary
As a young woman in Nazareth, Mary became betrothed to Joseph, a carpenter. The angel Gabriel visited Mary to announce that she had “found favor with God” (1:30) and would become the mother of the Messiah, whose name would be Jesus. While still a virgin, she would conceive through the power of the Holy Spirit. Though understandably confused by this news, Mary submitted to the Lord’s will for her life, saying, “Let it be to me according to your word” (1:38). As she observed the amazing events unfolding around her, Mary “treasured up all these things, pondering them in her heart” (2:19; see also 2:51). This included the warning that a “sword will pierce through your own soul also” (2:35), a prophecy fulfilled as, some 30 years later, she watched with sorrow as her son died on a cross. (Luke 1:26–38)
LUKE—NOTE ON 1:44 leaped for joy. At the sixth month of pregnancy, the unborn child was a distinct person, able to feel joy.
LUKE—NOTE ON 1:46–55 Mary’s song of praise traditionally has been called the “Magnificat,” based on the Latin for the opening word, “magnifies.” The Magnificat is the first of three hymns in chs. 1–2. The other two are the “Benedictus” (1:68–79) and the “Nunc Dimittis” (2:29–32).
LUKE—NOTE ON 1:46–47 My soul magnifies the Lord. Mary’s hymn of praise follows the common form of psalms of thanksgiving. These begin by thanking God and then telling why one is thankful. God my Savior. Mary herself is not free from sin but is in need of a Savior.
LUKE—NOTE ON 1:48 for he has looked. This first reason for Mary’s praise recalls Hannah’s hymn (1 Sam. 2:1–10). humble estate. See Luke 1:52; 1 Cor. 1:26–29. All generations . . . blessed recalls Luke 1:42.
LUKE—NOTE ON 1:50–55 fear. Reverent, humble obedience that seeks to please God. The second reason for Mary’s praise is introduced by He has shown strength with his arm, a tribute to God’s power. To Abraham and to his offspring emphasizes the fulfillment of God’s promises.
LUKE—NOTE ON 1:58 shown great mercy. See v. 25. Rejoiced with her is a partial fulfillment of v. 14 (see 2:10).
LUKE—NOTE ON 1:59 Circumcision on the eighth day is commanded in Gen. 17:12–14; 21:4; Lev. 12:3.
LUKE—NOTE ON 1:60 John. See v. 13.
LUKE—NOTE ON 1:62–63 They made signs to his father indicates that Zechariah was deaf as well as mute, or else they would simply have spoken to him. This is confirmed by the people’s amazement (v. 63) that he chose the same name Elizabeth chose.
LUKE—NOTE ON 1:67 Zechariah, filled with the Holy Spirit like Elizabeth (v. 41), gives a prophecy (vv. 68–79).
LUKE—NOTE ON 1:68–79 Zechariah’s prophecy is a single sentence in Greek. It is often called the “Benedictus,” from its first word in Latin. Like the Magnificat (see note on vv. 46–55), the Benedictus begins with a word of praise: Blessed be the Lord God of Israel, for he has visited and redeemed his people. With the events of vv. 5–67, the promised time of salvation has begun.
LUKE—NOTE ON 1:69 The horn, symbolizing strength, refers to Jesus. David. See v. 27.
LUKE—NOTE ON 1:70 As he spoke . . . from of old emphasizes the fulfillment and continuity between the old and new covenants (see vv. 72–73).
LUKE—NOTE ON 1:76–77 knowledge of salvation. Such knowledge results in a change of heart and behavior (e.g., “repentance”; compare 3:7–8).
LUKE—NOTE ON 1:78–79 the sunrise shall visit us . . . to give light. Probably a metaphor referring to the coming of the Messiah (compare Isa. 60:2–3; Mal. 4:2; and perhaps Num. 24:17).
LUKE—NOTE ON 1:80 the child grew and became strong in spirit. Compare 2:40.
LUKE—NOTE ON 2:1–52 Luke records the events of Jesus’ birth (vv. 1–20), his presentation in the temple (vv. 21–40), and his visit to the temple at age 12 (vv. 41–52).
Jesus’ Birth and Flight to Egypt
As the time drew near for Jesus to be born, a mandatory Roman registration made it necessary for Joseph to return to his ancestral home of Bethlehem. There Mary gave birth to Jesus, and later, wise men from the East came to worship him. The wise men’s recognition of a new king, however, troubled King Herod and the ruling establishment in Jerusalem, and Herod the Great sought to kill Jesus. Joseph and his family escaped to Egypt and stayed there until Herod died. When they returned to Palestine, they settled in the remote district of Galilee, where Jesus grew up in the village of Nazareth, to avoid the attention of the rulers in Jerusalem.
LUKE—NOTE ON 2:1 Jesus was born in Bethlehem because of a decree, that is, a command (see Acts 17:7), from Caesar Augustus (reigned 31 B.C.–A.D. 14). In those days suggests that Luke did not know the exact year (see Luke 3:23). All the world means the entire known, inhabited world that was subject to Rome. People were registered for the purpose of taxation.
LUKE—NOTE ON 2:2 the first registration when Quirinius was governor. According to Josephus, Quirinius was governor of Syria A.D. 6–7 and conducted a census in A.D. 6 (which Luke mentions in Acts 5:37). But this cannot be the census Luke is referencing here, since it occurred after the death of Herod the Great in 4 B.C., and Jesus was born during Herod’s reign (see Matt. 2:1; Luke 1:5). Some interpreters believe that Quirinius was the “governor” of the census, but not the governor proper. Another solution is to translate the verse, “This was the registration before Quirinius was governor of Syria” (see esv footnote). Luke would then be clarifying that this was before the well-known, troublesome census of A.D. 6 (Acts 5:37). (One additional proposal is that Quirinius was governor for two separate terms, though this lacks confirming historical evidence.) The most reasonable date for the registration is late in the year of 6 B.C. or early 5.
LUKE—NOTE ON 2:3–4 Joseph’s ancestral home (own town) was Bethlehem. They went up . . . to Judea, since Bethlehem (in Judea) lies on a mountain 2,654 feet (809 m) high. The references to David (1:27, 32–33; 2:11; see 1 Sam. 16:4, 13) explain why Jesus was born in Bethlehem (see Mic. 5:2).
LUKE—NOTE ON 2:6 the time came. See Mic. 5:2; Matt. 2:1–6.
LUKE—NOTE ON 2:7 swaddling cloths. Strips of cloth that wrapped babies to keep them warm and secure. manger. A feeding trough for animals. The inn, with the definite article (“the”), indicates that this was a specific, publicly known lodging place for travelers. no place for them. The inn was full, since many had come to Bethlehem to register for the census (see note on v. 2).
LUKE—NOTE ON 2:9 the glory of the Lord. The bright light that surrounds the presence of God himself. It may appear as a cloud, a bright light, or a burning fire (see Ex. 16:10; 24:17; Ezek. 1:28; Rev. 21:23).
LUKE—NOTE ON 2:10 Fear not. A typical reaction to an angelic or divine presence. I bring you good news is the verb form of “gospel.”
LUKE—NOTE ON 2:11 a Savior, who is Christ the Lord. These three titles reveal the greatness of Mary’s son. For “Savior,” see 1:69; Acts 5:31; 13:23. “Christ” is Greek for the Hebrew “Messiah.” See “the Christ,” Acts 5:42; 17:3.
LUKE—NOTE ON 2:13 a multitude of the heavenly host. Thousands of angels.
LUKE—NOTE ON 2:14 peace. The peace of salvation that God gives through his Son (see note on John 14:27; also Isa. 9:6). among those with whom he is pleased. God’s gift of “peace” will come not to all humanity but to those whom God calls to himself.
LUKE—NOTE ON 2:21 he was called Jesus. The name Jesus (“Joshua” in Hebrew) means “the Lord saves.”
LUKE—NOTE ON 2:22 the time . . . for their purification. Forty days after Jesus’ birth (Lev. 12:3–4). up to Jerusalem. Jerusalem is on a mountain.
LUKE—NOTE ON 2:24 A pair of turtledoves, or two young pigeons indicates that Joseph and Mary were poor (see Lev. 12:8).
LUKE—NOTE ON 2:25–26 Nothing else is known about Simeon. Consolation of Israel is the hope that God would come to rescue and comfort his people (see 23:50–51; Acts 10:22; see also Isa. 40:1; 49:13).
LUKE—NOTE ON 2:27 in the Spirit. Under the guidance and direction of the Holy Spirit (compare Matt. 22:43; Acts 19:21; Eph. 6:18; Rev. 1:10; 4:2). The encounter is in the temple complex (see Herod’s Temple Complex in the Time of Jesus).
LUKE—NOTE ON 2:30–32 all peoples. Both Israel and the Gentiles.
LUKE—NOTE ON 2:34–35 Fall refers to judgment; rising refers to salvation. A sign that is opposed foretells future opposition to Jesus. Sword refers to Mary’s future sorrow at Jesus’ crucifixion (see John 19:25).
LUKE—NOTE ON 2:39 Nazareth was a small agricultural settlement.
LUKE—NOTE ON 2:40 grew and became strong, filled with wisdom. . . . the favor of God. Compare 1:80. Jesus experienced physical and intellectual growth as any ordinary human child would, but he also experienced “the favor of God” in an unusual and increasing way (2:52).
LUKE—NOTE ON 2:41 every year. See Deut. 16:16. The Passover was the opening-day feast of the seven-day Feast of Unleavened Bread (Lev. 23:5–6).
LUKE—NOTE ON 2:43–44 a day’s journey. About 20 miles (32 km).
FACT
Why was Jesus taken to Jerusalem at age 12? At age 13, a Jewish boy was considered a man. It is possible that Joseph and Mary took Jesus to Jerusalem as part of his final preparation for this new stage in his life.
LUKE—NOTE ON 2:46–47 After three days (a day’s journey from Jerusalem, a day returning, and a day of searching for Jesus) his parents found Jesus in the temple. On the temple, see note on John 2:14.
LUKE—NOTE ON 2:49 I must be reveals a sense of obligation. In my Father’s house indicates that, at age 12, Jesus was clearly aware of being the Son of God. He also understood that teaching would be central to his ministry.
LUKE—NOTE ON 2:50 And they did not understand. For similar misunderstandings, see 9:45; 18:34.
LUKE—NOTE ON 2:51 went down. The reverse of v. 4. his mother treasured. Compare v. 19.
LUKE—NOTE ON 2:52 Jesus increased in wisdom. See 1:80; 2:40. His true humanity is seen in his learning as other human beings learn.
LUKE—NOTE ON 3:1–4:15 Preparation for the Ministry of Jesus. Luke describes John the Baptist’s ministry of preparation for Jesus (3:1–20). Then the focus shifts to Jesus himself (3:21–4:15).
Herod’s Temple in the Time of Jesus
Herod began construction of this magnificent temple in 20/19 B.C., during the 18th year of his reign. The main construction phase was completed within about a decade. Detailed descriptions of the temple exist in Josephus ( Jewish Antiquities 15.380–425; Jewish War 5.184–247) and in early rabbinic writings. The Roman army under Titus destroyed the temple during the capture of Jerusalem in A.D. 70. The temple was 172 feet (52 m) long, wide, and high (about 16 to 20 stories tall).
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FACT
What is a tetrarch? A tetrarch (3:1) ruled over part of a region. Herod Antipas became the tetrarch of Galilee when his father, Herod the Great, died in 4 B.C. Luke lists the names of rulers in order to show the historical accuracy of his writing (see 1:1–4).
LUKE—NOTE ON 3:1 In the fifteenth year of . . . Tiberius Caesar is probably A.D. 29 (plus or minus a year). Tiberius reigned as emperor from 14 to 37. Pontius Pilate . . . governor of Judea. Pilate ruled over Judea A.D. 26–36 (see note on 23:1). Herod Antipas was a tetrarch, ruling Galilee and Perea from 4 B.C. to A.D. 39 (see Matt. 14:1). Herod Philip II was tetrarch of the territories east of the Jordan River and largely north of the Yarmuk River from 4 B.C. to A.D. 34. Antipas and Philip II were both sons of Herod the Great. They were designated as Herod’s heirs upon his death in 4 B.C. Lysanias ruled a territory near Damascus. Luke’s precision in naming five Roman officials with their specific titles shows his concern for historical detail. Historical records outside of the Bible confirm Luke’s accuracy.
LUKE—NOTE ON 3:2 high priesthood of Annas and Caiaphas. Caiaphas was the actual high priest at this time (A.D. 18–36). Annas had been high priest A.D. 6–15 but was still called “high priest” after he left office (see notes on John 18:13; 18:24). The word of God came to John designates him as a prophet like the OT prophets (compare 1 Sam. 15:10; Jer. 1:4; Ezek. 1:3). After a silence of some 460 years, God was once again speaking to his people (see note on Luke 1:5–25). in the wilderness. See Isa. 40:3.
LUKE—NOTE ON 3:3 baptism of repentance. To repent, or “change one’s mind,” called for a change in a person’s attitude toward God that affected one’s actions and life choices. Baptize means “to dip or immerse.” When people were baptized by John, going under the water symbolized the cleansing of sin. See note on Mark 1:4. John apparently baptized in several locations throughout the region near the Jordan River (see note on John 1:28).
LUKE—NOTE ON 3:4–5 The quotation is from Isaiah 40:3–5. These metaphors of “preparing” the way of the coming Messiah involve both the removal of obstacles (every mountain and hill shall be made low) and the bringing about of moral reform (the crooked shall become straight; compare Luke 1:52; 14:11; 18:14; Acts 2:40).
LUKE—NOTE ON 3:6 All flesh shall see predicts the salvation of the Gentiles (see 2:30–32).
LUKE—NOTE ON 3:7 vipers. Poisonous snakes. Who warned you to flee? That is, “Who has told you to flee the coming wrath by merely submitting to a rite of baptism?”
LUKE—NOTE ON 3:8 “We have Abraham as our father.” Compare John 8:39, 53. One is not a member of God’s family by birth but by responding personally to God’s call.
LUKE—NOTE ON 3:9 the axe . . . trees. A warning that the coming judgment is very close (compare 13:6–9).
LUKE—NOTE ON 3:10 What then (in light of vv. 7–9) shall we do? See vv. 12–14.
LUKE—NOTE ON 3:11 tunics. Garments worn under the cloak (see 6:29).
LUKE—NOTE ON 3:12–14 Tax collectors. See note on Matt. 5:46–47. They collected tolls, tariffs, and customs, and were notoriously dishonest and despised. soldiers. John does not say that working for the Roman government as a tax collector or soldier is in itself morally wrong, but God expects upright conduct from all his people.
LUKE—NOTE ON 3:16 He (the Messiah) will baptize you with the Holy Spirit and fire. This baptism took place at Pentecost in Acts 2. Whether being baptized “with the Holy Spirit and fire” will be positive (the purifying fire of the Spirit at Pentecost; Acts 1:8; 2:3) or negative (the divine judgment of fire; Luke 9:54; 12:49) depends on the response of the individual person. See notes on Matt. 3:11; Acts 2:3.
LUKE—NOTE ON 3:17 winnowing fork. A wooden pitchfork used to throw chaff and grain into the air to separate them. Unquenchable fire portrays the horrible nature of the final judgment.
LUKE—NOTE ON 3:18–20 John is different from the OT prophets because he is the first preacher of the good news of the kingdom of God (see 16:16).
LUKE—NOTE ON 3:21–4:15 Jesus’ identity as God’s Son (1:31–35) is confirmed at his baptism by a voice from heaven (3:22) and his anointing by the Spirit (3:22; 4:1, 18); by his genealogy (3:38); and by Satan’s acknowledgment of him as the Son of God at his temptation (4:3, 9).
LUKE—NOTE ON 3:21–22 Jesus submits to John’s baptism of repentance to identify with Israel’s sin. This foreshadows the vicarious judgment he will endure at the cross.
LUKE—NOTE ON 3:22 the Holy Spirit descended on him. The Holy Spirit prepares Jesus for his ministry (see 4:1, 14, especially vv. 18–19). You are my beloved Son. God’s declaration (compare 1:31–35; 2:49) will be repeated at the transfiguration (9:35). Well pleased shows that the Father takes delight in all that Jesus is and has done. It may also refer to Isa. 42:1.
LUKE—NOTE ON 3:23–38 Luke traces Jesus’ lineage back to Adam to show that Jesus is the fulfillment of the hopes of all people (compare note on Matt. 1:17). The genealogies in Matthew and Luke differ significantly in the period from David to Jesus, even naming different fathers for Joseph (Jacob in Matt. 1:16; Heli in Luke 3:23). The most commonly accepted explanation for this difference is that Matthew traces the line of royal succession while Luke traces Joseph’s actual physical descent. Both lines converge at Joseph. In this scenario, a second marriage of Joseph’s mother is usually assumed (sometimes a levirate marriage; see note on Matt. 22:24), so that Joseph was the legal son of one of her husbands but the physical son of the other. In any case, both of these genealogies emphasize that Jesus was the “son of David” (Luke 3:31; see Matt. 1:6). Luke further emphasizes the virgin birth (see Luke 1:34–35) with the wording “being the son (as was supposed) of Joseph” (3:23).
LUKE—NOTE ON 3:23 If Jesus was born sometime before Herod the Great’s death in 4 B.C. (see Matt. 2:16) and began his ministry c. A.D. 28 (see Luke 3:1), he would have been about thirty years old (or in his early 30s).
LUKE—NOTE ON 3:38 For the son of God, see 1:31–35; 2:11; 3:22.
LUKE—NOTE ON 4:2 forty days. Jesus’ 40 days of fasting in the wilderness corresponds to Israel’s 40 years of testing in the wilderness (Deut. 8:2–3). Moses also fasted and prayed for 40 days and nights on two occasions (Ex. 24:18; 34:28). Fasting was a means of focusing on prayer. Being tempted indicates Jesus was tempted the entire 40 days and that the three temptations mentioned marked the end of the temptations. devil. He is God’s supreme enemy.
LUKE—NOTE ON 4:3–4 command this stone . . . bread. Satan tempted Jesus to use his power to satisfy his own desires rather than trusting in God to supply all that he needed during this temptation. Jesus’ reply tells what the people of Israel should have learned in the wilderness: “Man shall not live by bread alone” (Deut. 8:3). Satisfying one’s feeling of need for food is not as important as trusting and obeying God.
LUKE—NOTE ON 4:5–8 And the devil took him up introduces another temptation but does not imply that the temptations occurred in this order (compare Matt. 4:1–11). all this authority and their glory . . . has been delivered to me. Though in some sense Satan is the “ruler of this world” (John 12:31; see 1 John 5:19), his claim here should not be accepted as fully true, for all authority belongs to God (see Rom. 13:1–4; Ps. 24:1). This is a temptation to break the first commandment (Ex. 20:3).
LUKE—NOTE ON 4:9–12 The next temptation takes place on the pinnacle of the temple, the southeastern corner of the Temple Mount, overlooking the Kidron Valley (see note on Matt. 4:5). “He will . . . guard you.” This time the Devil quotes Scripture (Ps. 91:11–12), but the psalmist did not mean that a person should try to force God to protect him. Jesus replies, “You shall not put the Lord your God to the test” (Deut. 6:16).
FACT
The pinnacle of the temple (4:9) was probably located at the southeastern corner of the Temple Mount. It overlooked the steep drop into the Kidron Valley, some 300 feet (91 m) below.
LUKE—NOTE ON 4:13–15 Jesus returned in the power of the Spirit to Galilee. For the connection between “power” and “Spirit,” see note on 1:16–17. That Luke describes Jesus as being glorified by all shows Luke’s strong belief in Jesus’ deity.
FACT
Jesus endured many temptations from Satan in the wilderness, designed to discourage him in his ministry. But he met each temptation with a specific Scripture that addressed that particular temptation. We should follow his example.
LUKE—NOTE ON 4:16–9:50 The Ministry of Jesus in Galilee. Except for 8:26–39, this next section of Luke takes place in Galilee.
The Synagogue and Jewish Worship
In cities other than Jerusalem, the synagogue was the center of Jewish worship during the time of Christ. Synagogues were located in most of the leading towns of Israel. Although very little remains of the original first-century synagogue at Nazareth, extensive archaeological evidence exists for a typical Jewish synagogue in the town of Gamla, which would have had much in common with the synagogues Jesus visited in Nazareth and other cities.
This illustration is based on the excavation of the Gamla synagogue, one of the oldest in Israel. The city of Gamla was 6 miles (9.7 km) northeast of the Sea of Galilee. It was destroyed by the Romans in A.D. 67, early in the Jewish Revolt.
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Jesus’ Ministry in Galilee
Jesus spent most of his life and ministry in the region of Galilee, a mountainous area in northern Palestine. Jesus grew up in the small hill town of Nazareth, about 3.5 miles (5.6 km) south of the Gentile administrative center of Sepphoris. Soon after he began his public ministry, Jesus relocated to Capernaum on the Sea of Galilee. By Jesus’ time, a thriving fishing industry had developed around the Sea of Galilee, and several of Jesus’ disciples were fishermen.
LUKE—NOTE ON 4:16–5:16 Jesus began his ministry by preaching in his hometown of Nazareth. Soon thereafter he was preaching in many places, healing many people, and calling disciples to work with him.
LUKE—NOTE ON 4:16 as was his custom. Jesus faithfully attended services at the synagogue. Synagogues usually had large rooms with bench seating along the wall (see The Synagogue and Jewish Worship). There is evidence from some synagogues of a special decorative seat called the “Seat of Moses” (see note on Matt. 23:2). Sabbath services at a synagogue involved singing, Scripture and prayer readings, a sermon based on the weekly Scripture reading, and a priestly blessing. Those who did not follow accepted belief and practice were sometimes “put out of the synagogue” (John 9:22).
LUKE—NOTE ON 4:17 He . . . found the place. Jesus chooses to read Isa. 61:1–2a, but also quotes from Isa. 58:6.
LUKE—NOTE ON 4:18–19 The Spirit of the Lord is upon me. Jesus claims to be the messianic servant of the Lord who is speaking in Isaiah 61 (see Luke 4:21). Jesus’ mission involves proclaiming good news to the poor (see 6:20) and liberty to the captives (“liberty” elsewhere in Luke–Acts refers to forgiveness of sins). Sight to the blind includes both physically and spiritually blind. Liberty for those who are oppressed includes healing the sick, casting out demons, forgiving sins, and teachings on social justice. Proclaim the year of the Lord’s favor quotes Isa. 61:2, but the Year of Jubilee (Lev. 25:10) is also in view.
LUKE—NOTE ON 4:24 The word Truly occurs more than 70 times in the Gospels, emphasizing the truth of Jesus’ words.
LUKE—NOTE ON 4:25–27 The examples Jesus cites from the ministries of Elijah and Elisha show that, when Israel rejects God’s prophets, God sends them elsewhere, even to Gentiles.
LUKE—NOTE ON 4:28–29 Throw him down the cliff describes one method of stoning. Like other NT stoning incidents, which usually involved throwing rocks, this is a mob activity. Under Roman rule, only government officials could carry out a death penalty.
LUKE—NOTE ON 4:30 passing through their midst. Luke does not explain how Jesus escaped, but it seems to have been miraculous.
LUKE—NOTE ON 4:32 his word possessed authority. The rabbis merely cited other rabbis’ opinions; Jesus’ teachings had authority of their own (see Matt. 5:22).
LUKE—NOTE ON 4:34 I know who you are. The demons know who Jesus is (v. 41) but they do not put their personal trust in him (see also note on Mark 1:23–25).
LUKE—NOTE ON 4:35 Be silent. Compare v. 41.
LUKE—NOTE ON 4:36 they were all amazed. Jesus’ triumph over demons was a clear indication that God’s kingdom was breaking into the present age in a new and decisive way (see note on Matt. 12:28).
LUKE—NOTE ON 4:38 Simon was also called “Peter” (6:14).
LUKE—NOTE ON 4:40 the sun was setting. See note on Mark 1:32–34. every one of them. Though it was late, Jesus did not perform a “group healing” but paid individual attention to each person.
LUKE—NOTE ON 4:41 And demons also. Luke clearly distinguishes between the casting out of demons and healing (compare 13:10–17).
LUKE—NOTE ON 4:42–44 Luke often refers to what must be, emphasizing the necessity of God’s plan being fulfilled. The kingdom of God refers to his reign in people’s hearts, not to geographical territory.
LUKE—NOTE ON 5:1 lake of Gennesaret. The Sea of Galilee.
LUKE—NOTE ON 5:3 Getting into one of the boats . . . he . . . taught. Compare Mark 4:1–2.
LUKE—NOTE ON 5:8–9 astonished. At this point, Peter understands that God is working through Jesus. Later, he will come to a deeper understanding (see Mark 8:29). Only after the resurrection will Peter and the other disciples fully understand who Jesus is (Luke 24:31, 36–43, 52).
LUKE—NOTE ON 5:10 Do not be afraid. See 1:13. Catching men builds on the analogy of catching fish. It means bringing people into the kingdom of God (see also esv footnote).
LUKE—NOTE ON 5:12 leprosy. See note on Matt. 8:2–3. The term included a variety of serious skin diseases, not just what is today called “leprosy” (Hansen’s disease). fell on his face. A position of reverence (see Luke 17:16).
LUKE—NOTE ON 5:13 be clean. Jesus is not made unclean by touching the leper. Instead, the leper is cleansed by Jesus’ touch.
LUKE—NOTE ON 5:14 tell no one. Jesus does not want to draw crowds who come simply for the sake of miracles. go . . . to the priest as Moses commanded (Lev. 14:2–32). This was to serve as a proof to them, that is, the people (and probably the priests as well). The healed leper is brought back into full fellowship in the Jewish community.
LUKE—NOTE ON 5:15 to hear him and to be healed. Luke emphasizes Jesus’ preaching ministry over his healing ministry (see 6:18).
LUKE—NOTE ON 5:16 Would withdraw . . . and pray could also be translated “was regularly withdrawing . . . and praying.”
LUKE—NOTE ON 5:17–6:11 Luke returns to the theme of opposition to Jesus (see 4:28–30) with five accounts of controversy (compare Mark 2:1–3:6).
LUKE—NOTE ON 5:17 The Pharisees were the most influential of the three major Jewish sects (see note on John 1:24). teachers of the law. Scribes were experts in handling written documents. Their duties included interpreting the Mosaic law. From every village indicates Jesus’ great fame.
LUKE—NOTE ON 5:19 they went up on the roof. Houses in ancient Palestine often had external stairs leading up to a flat roof. through the tiles. Evidence suggests that tiles were sometimes used for roofs, perhaps on homes of the wealthy. Typical mud roofs were made from slabs of mud baked in the sun, and Luke may have called these “tiles.”
LUKE—NOTE ON 5:20 Their faith probably refers to the faith of the friends who brought the paralytic to Jesus, but it may include the faith of the paralytic as well. your sins are forgiven. Jesus is announcing that he has the authority to forgive sins.
LUKE—NOTE ON 5:21–22 The scribes and the Pharisees are often paired together in the Gospels (see note on Matt. 5:20). Jesus does not deny that God alone can forgive sins. Jesus perceived their thoughts, an indication of divine omniscience (compare Matt. 9:4; Mark 2:8).
FACT
The Pharisees may have originated from the Hasidim, Jewish separatists who fought for independence in the Maccabean Revolt. Unlike the Sadducees, who controlled the Jewish high court, the Pharisees were heavily involved in the local synagogues. They were popular with the people, but Jesus challenged them on many points.
LUKE—NOTE ON 5:23–24 It is easier to say that a person’s sins are forgiven (which cannot be disproved) than to claim to be able to tell him to rise up and walk (which can be disproved). Jesus’ healing of the paralytic thus serves as proof (that you may know) that he, as the Son of Man, has the authority to forgive sins. (On “Son of Man,” see notes on Matt. 8:20; Mark 2:10.)
LUKE—NOTE ON 5:27–28 tax collector. In Palestine, tax collectors represented the Roman government. Their own people hated them because they often charged extra taxes and took the money for themselves (see 19:8). In Matt. 9:9, Levi is called “Matthew.” Follow me. An invitation to a total commitment to Christ.
LUKE—NOTE ON 5:30 Why do you eat and drink with tax collectors and sinners? Eating with them implies welcoming these people. The Pharisees thought this made a person unclean. But Jesus will bring sinners to repentance (v. 32) rather than being made unclean by association with them (see note on v. 13).
LUKE—NOTE ON 5:31–32 Jesus compares those who are well to those who are righteous, and those who are sick to sinners.
LUKE—NOTE ON 5:33–34 Can (they) fast while the bridegroom is with them? Jesus refers to himself as the bridegroom. In the OT, God the Father was the bridegroom (see Isa. 62:5; Hos. 2:19–20). On fasting, see note on Matt. 6:16–18.
LUKE—NOTE ON 5:35 When the bridegroom is taken away refers to Jesus’ death. In those days refers to the time between Jesus’ death and resurrection, and also after he has returned to heaven. During those times, fasting will be appropriate for his followers.
LUKE—NOTE ON 5:36–39 A new patch cannot be put on an old garment. It will shrink when it is washed, and then tear. Also, one does not put new wine into old wineskins. New, fermenting wine would stretch the old, inelastic wineskins and cause them to burst. No one is best understood as a criticism of the Pharisees. Jesus says they favor the past and reject the arrival of the kingdom.
LUKE—NOTE ON 6:1 On a Sabbath . . . plucked and ate some heads of grain. The law permitted this (Deut. 23:24–25). Rubbing them removed the outer chaff.
LUKE—NOTE ON 6:2 Some . . . Pharisees considered plucking grain on the Sabbath to be work and therefore forbidden. You (plural) includes Jesus in his disciples’ activity; a teacher was responsible for his disciples’ actions.
LUKE—NOTE ON 6:3–4 what David did. The Sabbath is not mentioned in 1 Sam. 21:1–6, but the point is that David did something not lawful (see Lev. 24:5–9) by eating the bread of the Presence. Jesus points out that both David and his followers did this because of David’s authority (see notes on Matt. 12:4; Mark 2:25–26). If David can do this, then David’s Lord (compare Luke 20:41–44) and his followers can certainly do something that meets a human need even though it violated the Pharisees’ interpretation of the law.
LUKE—NOTE ON 6:5 The Son of Man ultimately rules over and interprets the Sabbath. See note on Mark 2:27–28.
LUKE—NOTE ON 6:7 The scribes and the Pharisees would have agreed that life-threatening situations allowed for breaking the Sabbath, but this was not such a situation (compare 13:14).
LUKE—NOTE ON 6:8 he knew their thoughts. An indication of divine omniscience.
LUKE—NOTE ON 6:10 Stretch out your hand. Jesus did not do anything in this situation that could be called “work.” He simply spoke a word. Nor did the disabled man do any forbidden “work,” for he simply stretched out his hand. his hand was restored. This is proof that Jesus is lord of the Sabbath (see v. 5).
LUKE—NOTE ON 6:11 What they might do to Jesus foreshadows his suffering and death.
LUKE—NOTE ON 6:12–49 Jesus appoints 12 apostles, then gives extended teaching to a large group of disciples, including what is often called the “Sermon on the Plain” (vv. 20–49; compare the “Sermon on the Mount,” Matthew 5–7).
LUKE—NOTE ON 6:12 he went . . . to pray. Luke alone mentions Jesus praying before choosing the apostles. All night shows the importance Jesus placed on prayer.
LUKE—NOTE ON 6:14 Simon, whom he named Peter. The most prominent disciple heads each listing of the disciples. From now on, Luke will use the name “Peter” (except in 22:31 and 24:34). Andrew, the brother of Peter, is also mentioned in Acts 1:13. James and John. A second set of brothers, who were also Galilean fishermen (Luke 5:10–11) and partners (5:7) of Peter and Andrew. Philip. From Bethsaida, the same city (or birthplace) as Peter and Andrew (John 1:44). Bartholomew is a family name that occurs in each of the lists of disciples in the Synoptic Gospels. He is probably the same person as Nathanael listed in John’s Gospel (see note on John 1:45).
LUKE—NOTE ON 6:15 Matthew. See 5:27. Thomas. Called the “Twin” in John 11:16; 20:24; 21:2. James the son of Alphaeus. Not to be confused with James the brother of John, James the brother of Jesus, or the James of Mark 15:40. Simon . . . the Zealot. The Zealots were political activists opposed to Roman rule. Apart from Jesus’ influence on their lives, Matthew (as a tax collector working for Rome) and Simon (as a Zealot, seeking to overthrow Rome) would have disliked each other.
LUKE—NOTE ON 6:16 Judas the son of James does not appear in the parallel accounts in Matt. 10:3 and Mark 3:18. In his place is “Thaddaeus,” which is probably his other name (many of the apostles had double names). The name for the other Judas was qualified by Iscariot, which probably means “man from Kerioth,” a town in Judea (see John 6:71; 13:26). who became a traitor. See Luke 22:3–6, 47–48; Acts 1:16–20.
LUKE—NOTE ON 6:17 he came down. Jesus had been on a mountain (v. 12). Now he preaches on a level place (hence “the Sermon on the Plain”). A great multitude emphasizes Jesus’ growing popularity (see 4:37). People from Tyre and Sidon would likely have included Gentiles.
LUKE—NOTE ON 6:18–19 For the distinction between disease and demon possession, see 4:40–41. sought to touch. Compare 8:44–47; 18:15. For the association of power and healing, see 5:17.
LUKE—NOTE ON 6:20–23 See note on Matt. 5:3–12. The Beatitudes mentioned here are not conditions for entering the kingdom of God but blessings pronounced on those who have already entered. The main theme of the Beatitudes and the following “woes” involves the “great reversal” (see Introduction: Key Themes). On the relationship between this “Sermon on the Plain” (Luke 6:20–49) and the “Sermon on the Mount” (Matthew 5–7), see note on Matt. 5:1–7:29.
LUKE—NOTE ON 6:20 Blessed are you who are poor. In the OT, “the poor” frequently referred to the faithful poor who depended on God. Jesus is not saying that poverty in itself is a state of blessing. It is a blessing only when accompanied by trust in God. for yours is the kingdom of God. Such people belong to the kingdom and will receive the blessings of the kingdom (see note on Matt. 5:3).
LUKE—NOTE ON 6:21 In a way similar to the previous verse (see note), you who are hungry refers to those among Jesus’ disciples who are physically hungry and also hungry for God’s help and presence. (Compare Matt. 5:6.) Now implies that the hunger will not last forever, for you shall be satisfied. God will supply their needs, first with his abundant presence in this life (Ps. 107:9) and then also with meeting their physical needs. This could happen in this age (Mark 10:30; James 2:15–17), but it will certainly happen in the age to come (Luke 13:29). who weep now. See “mourn” in Matt. 5:4 and note. “Now” indicates that, when God’s kingdom is fully established, he will wipe away every tear (Rev. 21:4).
LUKE—NOTE ON 6:24 you who are rich. Those who delight in and trust the things of this life more than God (see 1:53; 12:13–21; also see notes on James 2:1–7; 5:1–6).
LUKE—NOTE ON 6:25 You who laugh now refers to the mocking laughter of the arrogant rich, who care little for others or for God. They shall mourn and weep when God’s judgment comes.
LUKE—NOTE ON 6:26 False prophets were well spoken of, for they prophesied what people wanted to hear. This is a warning against seeking the approval of the world rather than being faithful to God.
LUKE—NOTE ON 6:28 The ability to bless those who curse you depends on trust in God’s care and direction of life’s events.
LUKE—NOTE ON 6:29 strikes you on the cheek. An insulting slap (see note on Matt. 5:39). Offer the other also is not intended as a command for every circumstance or as a prohibition against governments using military or police force. takes away your cloak. Believers will often be subject to abuse or taken advantage of, but they are to face such rejection by being generous and compassionate rather than by retaliating.
LUKE—NOTE ON 6:30 Christians should help those who are truly needy. They are not required to give foolishly (see Matt. 7:6), to give to a lazy person who is not in need (2 Thess. 3:10), or to give where giving would do more harm than good.
LUKE—NOTE ON 6:31 The “Golden Rule”; compare Matt. 7:12.
FACT
The Golden Rule. In 6:31, Jesus teaches that his followers should treat others as they want to be treated. This is known as “the Golden Rule,” and it is a good summary of OT teaching (Matt. 7:12). Since God is kind and merciful, his children should be too (Luke 6:32–36).
LUKE—NOTE ON 6:35 You will be sons does not mean “you will become sons” but “you will demonstrate that you are sons” by imitating God’s care and compassion even for those who are evil. For Most High as an expression for God, see note on 1:32.
LUKE—NOTE ON 6:37–38 Judge not . . . condemn not. Literally, “Stop judging . . . condemning.” Jesus is not ruling out the legitimate use of discernment, church discipline, and law courts. Rather, he is teaching against focusing on other people’s faults (see notes on Matt. 7:1–5). be judged . . . condemned (by God). Forgive and give go beyond not judging and not condemning to seeking the positive well-being of others. For with the measure you use it will be measured back to you. Compare Matt. 7:2; Mark 4:24.
LUKE—NOTE ON 6:39 The parable speaks of being blind to one’s own faults while judging others (compare Rom. 2:19–21).
LUKE—NOTE ON 6:40 A disciple is not above his teacher. A disciple’s goal is to be like his master.
LUKE—NOTE ON 6:41–42 speck . . . log. Christians should not condemn others for things they themselves are guilty of doing.
LUKE—NOTE ON 6:43–45 This teaching can be taken in either of two ways. First, observing good and bad fruit allows one to judge wisely in dealing with others (v. 42). Second, it applies to the disciples themselves. The fruit of a bad tree is judging and condemning others (vv. 39–42). The fruit of a good tree is forgiving, giving to others, and loving one’s enemies (vv. 37–38; compare 8:8, 15; 13:6–9). out of the abundance of the heart his mouth speaks. The true nature of people’s hearts can often be seen when they speak without thinking.
LUKE—NOTE ON 7:1–50 Luke helps his readers answer the question “Who is this . . . ?” (v. 49) by recounting two healing miracles (vv. 1–10, 11–17), John’s testimony about Jesus (vv. 18–35), and another example of Jesus forgiving sins (vv. 36–50).
FACT
Are you the one who is to come? John the Baptist sent his disciples to ask Jesus if he was the “mightier one,” or the Messiah, who would come after John. In response, Jesus pointed out how his ministry fulfilled Isaiah’s prophecies about the Messiah (7:18–23; see 3:16).
LUKE—NOTE ON 7:2 centurion. A Roman officer in charge of a hundred men.
LUKE—NOTE ON 7:3 elders of the Jews. Local Jewish officials.
LUKE—NOTE ON 7:9 Not even in Israel foreshadows the entry of Gentiles into the kingdom of God.
LUKE—NOTE ON 7:11–17 This miracle, involving a widow’s son, recalls a similar miracle by Elijah (1 Kings 17:17–24).
LUKE—NOTE ON 7:12 The only son of his mother . . . a widow reveals the woman’s desperate economic situation. Without a husband or a son, she has little financial support.
LUKE—NOTE ON 7:14 bier. A plank that served as an open coffin to carry the dead body outside the city to its burial place. Jesus is not made unclean when he touches the dead. Instead, the dead man comes to life.
LUKE—NOTE ON 7:15 sat up and began to speak. This is proof of Jesus’ miracle.
LUKE—NOTE ON 7:16 God has visited his people. God is making known his presence in Jesus (see 1:68).
LUKE—NOTE ON 7:18 All these things refers to Jesus’ miracles and his teaching.
LUKE—NOTE ON 7:19–20 Are you the one . . . to come indicates John’s doubt as to whether Jesus was the promised Messiah. Perhaps this was because it did not appear that Jesus was going to overthrow the Roman rulers or immediately bring judgment on evildoers.
LUKE—NOTE ON 7:22 tell John. Jesus does not answer John’s question directly but gives evidence demonstrating that he is the “coming one”: blind receive . . . sight (see 4:18; 18:35–43); lame walk (5:17–25); lepers are cleansed (5:12–16; 17:11–19); deaf hear (see Isa. 29:18; 35:5); dead are raised (Luke 7:11–17; 8:40–56); poor have good news preached to them (4:18; 6:20). The days of salvation foretold by Isaiah have begun, even though they will not be completed until Christ returns to establish the eternal kingdom.
LUKE—NOTE ON 7:23 Jesus’ word of encouragement is surely directed to John and his disciples.
LUKE—NOTE ON 7:28 none is greater. John’s greatness comes from his role as the one who prepared people for Jesus the Messiah. Therefore the one who is least in the kingdom of God (one who has believed in Jesus and has become a member of the new covenant kingdom) is actually greater than John, for that person lives in the age of fulfillment.
LUKE—NOTE ON 7:29–30 Those among Jesus’ hearers who had been baptized by John rightly took Jesus’ words in vv. 24–28 as praising John, and therefore they declared God just. Those who had not been baptized by John (that is, the Pharisees and the lawyers) had a more negative response.
LUKE—NOTE ON 7:31–34 This generation refers to the leaders and others dominant in the culture. They reject both Jesus and John. They are like children who do not want to play with anyone.
LUKE—NOTE ON 7:35 Wisdom (God’s way, v. 29) is justified (shown to be right) by all her children (the followers of John and Jesus).
LUKE—NOTE ON 7:36 The Pharisees were the most influential of the three major Jewish sects (see note on John 1:24).
LUKE—NOTE ON 7:37–38 a woman. Unnamed; see note on Mark 14:3–5. Alabaster is a soft stone frequently used as a perfume container. Reclining toward a low center table(s), the feet of the participants would have faced outward like spokes from a hub. Her tears are tears both of thankfulness and also of reverent awe as she senses the presence of God in Jesus. Her act would have been considered improper. It took great courage to honor Jesus in this way.
LUKE—NOTE ON 7:39–40 Jesus knew what Simon said to himself, showing that he was indeed a prophet.
LUKE—NOTE ON 7:41 five hundred denarii. About 20 months’ wages. fifty denarii. About two months’ wages.
LUKE—NOTE ON 7:42 cancelled the debt. For the comparison of sin with debt, see 11:4; Matt. 6:12; 18:21–35.
LUKE—NOTE ON 7:47 For she loved much refers not to the reason the woman is forgiven but the result of being forgiven (see note on v. 50; see also “which of them will love him more,” v. 42).
LUKE—NOTE ON 7:48–49 Your sins are forgiven. As in 5:20–25, Jesus is exercising the divine role of forgiving sins. Who is this, who even forgives sins? Luke includes this question to allow his readers to think about who Jesus is.
LUKE—NOTE ON 7:50 Your faith has saved you. Compare 8:48; 17:19; 18:42. See note on 7:47. Her faith is shown in the way she honored Jesus by washing his feet.
LUKE—NOTE ON 8:1–3 Luke has more references to the role of women in Jesus’ ministry than any other Gospel. Here he mentions several by name. The women come from many social levels. See 23:49; 24:1–11; Acts 1:14.
LUKE—NOTE ON 8:2 Mary was called Magdalene because she was from Magdala, on the western shore of Galilee. Later writers in church history connected Mary Magdalene to the sinful woman of 7:37, calling her a former prostitute. Jesus healed Mary of demonic possession, and she gratefully followed him to the foot of the cross and the empty tomb (Matt. 27:56, 61; 28:1; and parallels). Seven demons reveals the greatness of her healing.
LUKE—NOTE ON 8:3 Many others and who are both feminine in Greek, referring to women who supported Jesus and his disciples.
LUKE—NOTE ON 8:4–8 The focus of this parable is on the various kinds of soil on which the sower sows his seed. parable. A story that teaches a moral or spiritual lesson. Some fell on the rock lying beneath a thin layer of soil. ears to hear. An encouragement to understand and obey the parable. hundredfold. A tenfold return would have been considered a good crop.
LUKE—NOTE ON 8:10 To you it has been given to know. For the disciples’ unique access to Jesus’ teachings, see 10:21–22; 12:32; 22:29. secrets. Jesus’ parables hide the truth from the “crowd” (Matt. 13:2), who remained uncommitted to him, while they communicated truth to his disciples.
LUKE—NOTE ON 8:12 The seeds along the path (through the field) represent one group of hearers. So that they may not believe and be saved assumes that faith is the means of salvation.
LUKE—NOTE ON 8:13 believe. A few interpreters think this is saving faith because these people “believe.” Though they “fall away” (from fellowship?), this is not an ultimate rejection of Christ. But it is more likely that this is merely intellectual “faith” (compare James 2:17), not saving faith, for these plants have no root (see Mark 4:17), they bear no fruit, and they last only for a while (on perseverance, see notes on John 6:40; Rom. 8:29; 8:30; 2 Tim. 2:11–13; Jude 21).
LUKE—NOTE ON 8:14 cares. Compare 12:22–34; 21:34. riches. Compare 12:15; 16:1–13.
LUKE—NOTE ON 8:15 With patience can also be translated “with perseverance” (compare 21:19). Fruit-bearing in God’s kingdom often requires much work before significant results are seen.
LUKE—NOTE ON 8:16–18 hidden . . . be made manifest . . . secret . . . come to light. Jesus is ultimately speaking about the final judgment, but gospel proclamation and ministry in this age are like a “lamp” (v. 16) that exposes and drives away dark areas of sin before the final judgment. The one who [already] has a knowledge of God’s Word will understand it better (more will be given), whereas the one who does not listen carefully (has not) will lose even what he has heard (see Acts 28:25–28; and notes on Matt. 25:29; Mark 4:24–25).
LUKE—NOTE ON 8:19–21 The brothers of Jesus are most likely the sons born to Joseph and Mary after Jesus’ birth. My mother and my brothers are those. For Jesus, spiritual relationships were more important than physical ones. Thus his real family is made up of those who hear the word of God and do it (see note on Mark 3:35).
LUKE—NOTE ON 8:22–25 windstorm. The Sea of Galilee is 696 feet (212 m) below sea level, resulting in sudden storms. Jesus rebuked the wind and . . . waves, revealing that he has authority over nature, just as the Lord God does. Where is your faith? implies a deficiency rather than an absence of faith. See note on Mark 4:40.
LUKE—NOTE ON 8:27 man . . . who had demons. The use of “he” (vv. 27–30) and “they” (vv. 31–33) is determined primarily by whether the demons are seen as acting in unity with the man or apart from him.
FACT
Traveling exorcists tried to cast out demons using a variety of spells and devices. Jesus cast out demons using simple commands. This demonstrated his unique authority as the Son of God and showed that Jesus was stronger than any evil power (8:26–39).
LUKE—NOTE ON 8:28 When he saw Jesus, he . . . fell down before him. See note on Mark 5:6–7. I beg you reveals Jesus’ authority over the demons. do not torment me. See Luke 8:31.
LUKE—NOTE ON 8:29 He had commanded indicates that the demon did not come out the first time Jesus commanded it to (see note on Mark 5:8).
LUKE—NOTE ON 8:30 Legion indicates thousands of demons but may be an intentional overstatement. See note on Mark 5:9.
LUKE—NOTE ON 8:31 abyss. The final destination of Satan and his angels; compare Matt. 25:41; 2 Pet. 2:4; Rev. 20:3.
LUKE—NOTE ON 8:32–33 A large herd of pigs shows that this is a Gentile region, since pigs were forbidden for Jews (Deut. 14:8; see note on Matt. 8:30–34).
LUKE—NOTE ON 8:35 The drowning of so many pigs verifies that a large number of demons were in the man.
LUKE—NOTE ON 8:36 Healed can also be translated “saved.”
LUKE—NOTE ON 8:37 So he . . . returned. Luke completes the story of the townspeople before completing the story of the demoniac. for they were seized with great fear. The townspeople seem to have had a superstitious fear of Jesus’ mysterious power. Perhaps they were also afraid of losing more of their property.
LUKE—NOTE ON 8:38–39 declare how much God has done. . . . proclaiming . . . how much Jesus had done. Jesus has the same status as God (compare 9:42–43).
LUKE—NOTE ON 8:40 The crowd welcomed him refers back to vv. 1–21 and the “crowd” of vv. 4 and 19.
FACT
An early outreach to Gentiles. When Jesus healed a demon-possessed man in a Gentile area (8:26–39), the healed man became an early “missionary” to his fellow Gentiles. The mission to the Gentiles would not begin in earnest until after Pentecost (Acts 2).
LUKE—NOTE ON 8:41–42a a ruler of the synagogue. See note on Mark 5:22. A board member of the synagogue, or more likely the official in charge of arranging services (see Acts 13:15).
LUKE—NOTE ON 8:43 discharge of blood. Her situation is difficult because of its duration (twelve years) and hopelessness (she could not be healed by anyone). Moreover, her hemorrhaging would also have made her ceremonially unclean, which would have cut her off from many social and religious relationships (see Lev. 15:25).
Parallels in the Ministries of Jesus, Peter, and Paul in Luke–Acts
Luke shows Peter and Paul continuing the ministry of Jesus in the book of Acts. Representative examples are cited on the chart below.
LUKE—NOTE ON 8:47 trembling. Fear is appropriate when experiencing God’s presence (v. 35). The woman declared . . . why she had touched him. Compare Mark 5:33.
LUKE—NOTE ON 8:48 Jesus’ addressing her as daughter probably reassures the woman, as does his statement that your faith has made you well. This seems to mean both physical and spiritual healing (see note on v. 36). Also, Jesus’ final words to her, go in peace, suggest that she has been saved.
LUKE—NOTE ON 8:49 While he was still speaking marks a change back to the story of Jairus. Do not trouble the Teacher any more assumes that while Jesus could heal the sick, the girl’s death placed her beyond his ability to heal.
LUKE—NOTE ON 8:51 Peter and John and James. This is Luke’s first mention of this inner group of disciples.
LUKE—NOTE ON 8:52–53 weeping and mourning. Professional mourners and flutists were often hired to attend funerals. She is not dead but sleeping must be understood in light of vv. 49, 53.
LUKE—NOTE ON 8:54–55 she got up at once. Along with the fact of her eating, this offers immediate proof of the miracle.
LUKE—NOTE ON 8:56 he charged them to tell no one. A sharp contrast to v. 39. Jesus is now back in a Jewish region where mistaken expectations about a political and revolutionary messiah could make Jesus’ ministry much more difficult.
LUKE—NOTE ON 9:1–2 For power and authority, see 4:36; for power to heal, see 5:17. Some think this power and authority was only for this mission, as its absence in 9:40 and the equipping in 24:49 and Acts 1:8 suggest. sent. The verb form of the noun “apostle.”
LUKE—NOTE ON 9:3 Take nothing for your journey. See note on Mark 6:8–9. Perhaps this is due to the brevity of their mission and to teach them to trust God to supply their needs (Luke 12:22–31). no staff. According to Mark 6:8, the disciples were allowed to take a staff. Here in Luke’s account, Jesus is probably not prohibiting a staff altogether but prohibiting taking an extra one (as Luke 10:4 prohibits extra sandals).
LUKE—NOTE ON 9:4 whatever house. Rather than moving from house to house, perhaps in a quest for better housing, the apostles were to establish their ministry headquarters in one home. Compare 10:7.
LUKE—NOTE ON 9:5 wherever they do not receive you. “Receive” is used elsewhere with respect to welcoming and receiving God’s word (8:13), Jesus (9:48, 53), Jesus’ followers (vv. 5, 48), and the kingdom of God (18:17). shake off the dust from your feet (compare 10:11; see notes on Matt. 10:14; Mark 6:11). This visibly illustrates the future judgment of those who reject Christ’s messengers (Luke 10:11–15).
LUKE—NOTE ON 9:7–8 Herod the tetrarch (see 3:1 and note on Matt. 14:1). As a careful historian, Luke uses the proper title (“tetrarch”) to describe Herod Antipas rather than the less precise, general term “king” (Matt. 14:9; Mark 6:14). it was said by some. On the various misunderstandings of Jesus’ identity, see note on Mark 6:14b–15. one of the prophets. Such as Moses (Deut. 18:15) or Jeremiah (Matt. 16:14). Compare John 6:14. had risen. A literal return from the dead is probably meant.
LUKE—NOTE ON 9:9 John I beheaded. See Matt. 14:1–12; Mark 6:14–29; and notes. And he sought to see him foreshadows Luke 13:31 and 23:6–12. It refers to either Herod Antipas’s desire to see Jesus perform a miracle (23:8) or his desire to kill him (13:31).
LUKE—NOTE ON 9:10 The apostles (see note on Rom. 1:1), the “twelve” (Luke 9:12), and the “disciples” (vv. 14, 16) are used interchangeably here. Bethsaida was just northeast of where the Jordan flows into the Sea of Galilee from the north.
FACT
Was Bethsaida (9:10) actually a fishing village on the Sea of Galilee, as Mark 6:45 suggests? The most likely site for Bethsaida is 1.25 miles (2 km) inland from the Sea. However, recent archaeological research has shown that this can be explained by (1) a lowering of the water level in the Sea, (2) sedimentation, and (3) seismic activity.
LUKE—NOTE ON 9:11 kingdom of God. Jesus’ and the apostles’ message was identical (compare vv. 2, 6 with 4:43; 8:1).
LUKE—NOTE ON 9:14 about five thousand men. See note on John 6:10–11.
LUKE—NOTE ON 9:15 And they did so. As in 5:5, the disciples’ obedience precedes understanding.
LUKE—NOTE ON 9:17 twelve baskets. Much food is left over, and Jesus did not want any food to be wasted.
LUKE—NOTE ON 9:18–20 praying alone. Jesus may have been praying that his disciples would truly understand who he is. John the Baptist. The disciples repeat the same possibilities mentioned in vv. 7–8 (see note on Matt. 16:14). But who do you say. “You” is plural and is emphasized in the Greek. Peter, spokesman for the disciples, answered, “The Christ of God.” (On Peter’s confession, see notes on Matt. 16:16; Mark 8:29b–30.) Jesus’ identity as the “Christ”—confessed by angels (Luke 2:11); by the Gospel narrator (2:26); by demons (4:41); and by Jesus himself (4:18)—is now confessed for the first time by the Twelve. For “Christ,” see note on 2:11.
LUKE—NOTE ON 9:21–22 For the first time, Jesus clearly teaches the Twelve that his role as God’s anointed Messiah (Christ) involves suffering and death. tell this to no one. Peter’s confession (v. 20) is correct, but proclaiming it widely at this time would be misunderstood because of Jewish nationalistic expectations. For the Son of Man, see note on Matt. 8:20. by the elders and chief priests and scribes. They are acting as a group. The “chief priests” are not the high priests but members of the most prominent priestly families. Jesus will be raised to life by God.
LUKE—NOTE ON 9:23–27 The following teachings on discipleship are addressed not just to the Twelve but to “all” (v. 23).
Predictions, Reminders, and Proofs of the Death and Resurrection of Jesus in the Gospel of Luke
| 9:22 | “The Son of Man must suffer many things and be rejected . . . and be killed, and on the third day be raised.” |
| 9:44 | “The Son of Man is about to be delivered into the hands of men.” |
| 12:50 | “I have a baptism to be baptized with.” |
| 13:32 | “I cast out demons and perform cures today and tomorrow, and the third day I finish my course.” |
| 13:33 | “for it cannot be that a prophet should perish away from Jerusalem.” |
| 17:25 | “But first he must suffer many things and be rejected by this generation.” |
| 18:32 | “he will be delivered over to the Gentiles and will be mocked and shamefully treated and spit upon.” |
| 18:33 | “after flogging him, they will kill him, and on the third day he will rise.” |
| 24:6–7 | “Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.” |
| 24:25–26 | “. . . slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” |
| 24:46 | “Thus it is written, that the Christ should suffer and on the third day rise from the dead.” |
LUKE—NOTE ON 9:23 Come after me means to become a disciple (compare 14:27). This requires that a disciple: (1) deny himself (renouncing personal control of one’s life); (2) take up his cross (making a commitment that will lead to rejection and possibly even death; compare 14:27 and see note on Mark 8:34); and (3) follow me (following the example and teachings of Jesus).
LUKE—NOTE ON 9:24 save his life . . . lose it. See note on Mark 8:35.
LUKE—NOTE ON 9:26 when he comes in his glory. The second coming (see 21:27; 24:26).
LUKE—NOTE ON 9:27 Some standing here refers to Peter, James, and John, who will witness the transfiguration.
LUKE—NOTE ON 9:28 About eight days after indicates that this account should be understood in light of vv. 20–27. mountain. See note on Matt. 17:1. to pray. Perhaps Jesus prayed that the three disciples would see him in his glory.
LUKE—NOTE ON 9:29 dazzling white (literally, “bright as a flash of lightning”). Compare 2 Pet. 1:16–18.
LUKE—NOTE ON 9:30 Moses and Elijah represent the Law and the Prophets. Their appearance counters the incorrect guesses of vv. 8, 19, indicating that Jesus is the fulfillment of both (see note on Mark 9:4).
LUKE—NOTE ON 9:31 Jesus’ departure is his future death, resurrection, and ascension.
LUKE—NOTE ON 9:33–34 Let us make three tents. This suggestion is a mistake, as indicated by Luke’s comment (not knowing what he said). The cloud shows that God is present (see note on Matt. 17:5).
LUKE—NOTE ON 9:35 This is my Son. Compare 3:22 and see note on Mark 9:7. Listen to him means to follow Jesus’ teaching (see Luke 9:22–27). It also alludes to Deut. 18:15, confirming that Jesus is the prophet Moses predicted.
LUKE—NOTE ON 9:36 Kept silent . . . in those days contrasts the situation in Jesus’ day with that of Luke’s day. After Pentecost Peter, James, and John freely proclaimed this event (see 2 Pet. 1:17).
LUKE—NOTE ON 9:39 a spirit seizes him. In the parallel account in Matt. 17:15, 18 the demon is apparently associated with epilepsy. But see Matt. 4:24, where epilepsy is distinguished from demon possession.
LUKE—NOTE ON 9:40 they could not. The disciples’ inability to heal highlights Jesus’ greater ability.
LUKE—NOTE ON 9:41 O faithless and twisted generation. See note on Mark 9:19. The first of several such references (see Luke 11:30–32, 50–51; 17:25). For “generation,” see note on 7:31–34.
LUKE—NOTE ON 9:43b The marveling of the “crowd” (see v. 37) is not necessarily due to faith (compare vv. 41, 43a).
LUKE—NOTE ON 9:45 The meaning of Jesus’ words was concealed from them by God (compare 18:34).
LUKE—NOTE ON 9:46 which of them was the greatest. Because they thought the Messiah would be a political liberator, the disciples dream of status, honor, and power, along the lines of the Maccabean revolt (166–160 B.C.).
LUKE—NOTE ON 9:47 Jesus, knowing . . . their hearts indicates divine omniscience. took a child . . . by his side. See note on Mark 9:36–37.
LUKE—NOTE ON 9:48 receives this child . . . receives me; receives me receives him who sent me. An example of “step parallelism” (compare 10:16), in which the first thought is raised a step higher in the second thought: a child is received as a representative of Jesus; Jesus is received as a representative of God. who is great. Compare 14:11; 22:26.
LUKE—NOTE ON 9:49–50 Because he does not follow with us probably refers to a believer outside the circle of the Twelve. The one who is not against you is for you is the reverse of 11:23. The two sayings should be seen as complementary. See note on Mark 9:40.