LUKE—NOTE ON 9:51–19:27 The Journey to Jerusalem. During his ministry of teaching, healing, and making disciples, Jesus “set his face” (9:51) for his final journey to Jerusalem.
LUKE—NOTE ON 9:51–56 As Jesus and his disciples go south from Galilee to Jerusalem, they minister in Samaria.
LUKE—NOTE ON 9:51 Taken up means “taken up to heaven” and refers to Christ’s ascension. He set his face to go to Jerusalem provides the theme for 9:51–19:27, the largest section of Luke’s Gospel. It points toward Jesus’ cross (23:33), resurrection (24:6), and ascension into heaven (24:51).
LUKE—NOTE ON 9:52 a village of the Samaritans. For Jewish-Samaritan relations, see note on John 4:4. to make preparations. To arrange housing.
LUKE—NOTE ON 9:53 did not receive him, because his face was set toward Jerusalem (compare v. 51). The Samaritans probably rejected the messengers because Samaritans did not accept Jerusalem as the place of worship (see John 4:20), and maybe also because Jesus seemed to be going there to die, so the risk of favoring him was high.
LUKE—NOTE ON 9:54–55 Jesus rejects the suggestion of James and John (tell fire to come down). His ministry at his first coming is not to bring judgment (see John 3:17) but to proclaim the gospel (see Matt. 11:28).
LUKE—NOTE ON 9:59 To bury a deceased parent was an important duty, and Jesus clearly encouraged honoring one’s parents (Matt. 15:1–9). But Jesus knew that this man’s request was merely an excuse for not following him. Burial at this time in Judaism often involved a year-long period from the time when the body was first buried until a year later when the bones of the deceased were placed in a box.
LUKE—NOTE ON 9:60 Leave the dead to bury their own dead constitutes a pun in which “dead” means both spiritually dead (compare 15:24) and physically dead.
LUKE—NOTE ON 9:61 I will follow you, Lord, but. This recalls 1 Kings 19:19–21, where Elijah permitted Elisha to say farewell. Jesus does not permit this. Jesus’ summons to discipleship takes precedence over everything else.
LUKE—NOTE ON 9:62 Anyone who puts his hand to the plow has to keep looking forward to guide the plow. If he looks back, the plow will quickly veer off course.
LUKE—NOTE ON 10:1 seventy-two. Many very old and reliable Greek manuscripts have “seventy-two” here and in v. 17, while many other old and reliable manuscripts have “seventy.” In any case, the number probably represents all the nations in the world (compare Genesis 10). Sending them out two by two fulfills the OT requirement for two witnesses (Deut. 19:15).
Jesus welcomed children and sometimes used them as examples of humility (10:21; 18:15–17). He taught that such humility was necessary for his followers (see Matt. 18:3–4). God delights in showing mercy to those who are humble (see Luke 1:52–53).
The coming of God’s kingdom (11:2) is an important theme in the Gospels. It refers to the advance of God’s rule over all creation, especially as sinful men and women put their trust in Jesus and submit to God’s authority in their lives.
LUKE—NOTE ON 10:3 I am sending you. Although only the Twelve are named “apostles” (6:13; 9:10; 22:14; Acts 1:26), others are also “sent ones.” as lambs in the midst of wolves. Jesus warns them of the dangers they face.
LUKE—NOTE ON 10:4 No sandals probably means not to take an extra pair, since Jesus is telling them what they should not carry. They are to greet no one. Such greetings were lengthy and time-consuming (see 2 Kings 4:29).
LUKE—NOTE ON 10:5 Peace. See note on John 14:27.
LUKE—NOTE ON 10:6 son of peace. One who has found the peace that comes with salvation. it will return to you. If faith is not present, the blessing will be useless.
LUKE—NOTE ON 10:7 for the laborer deserves his wages. Paul alludes to this saying in 1 Cor. 9:14 and quotes it as “Scripture” in 1 Tim. 5:18.
LUKE—NOTE ON 10:9 Heal the sick assumes the same power and authority as in 9:1 (compare 10:19). The kingdom of God has come refers to his reign in people’s hearts, not to geographical territory. See 9:2; 11:20; 16:16; 17:21. The “kingdom of God” in this present age is precisely the rule and reign of God in people’s hearts and lives.
LUKE—NOTE ON 10:10 go into its streets. The symbolic act of judgment against a town will be visible and public (compare 9:5).
LUKE—NOTE ON 10:11 the dust of your town that clings to our feet we wipe off against you. A sign of judgment on those rejecting the gospel (compare Acts 13:51).
LUKE—NOTE ON 10:12 more bearable on that day. Greater understanding of God’s revelation means greater responsibility.
LUKE—NOTE ON 10:13–14 Tyre and Sidon. On these cities, see notes on Matt. 11:20–24; Mark 7:24. sitting in sackcloth and ashes. An expression of mourning and repentance. “Sackcloth” is rough cloth made from goat’s hair; “ashes” were either placed on the head (2 Sam. 13:19) or sat upon (Job 2:8; Jonah 3:6).
LUKE—NOTE ON 10:15 Capernaum will receive the severest judgment because they witnessed Jesus’ ministry and miracles to such a great extent (4:23; 7:1–10) yet rejected him. brought down to Hades. The place of the unrighteous dead (16:22–26).
LUKE—NOTE ON 10:16 The one who hears you hears me emphasizes the unity of Jesus and his disciples.
LUKE—NOTE ON 10:18 I saw Satan fall. It is not clear whether Jesus is speaking of a vision by which he saw something in the spiritual realm or if this is simply a declaration of what has been happening. In either case, Satan’s authority and power over people has been broken.
LUKE—NOTE ON 10:19 Serpents and scorpions are physical dangers that the disciples will face in their preaching, and also symbols of demonic opposition. nothing shall hurt you. See 21:18; Acts 28:3–5.
LUKE—NOTE ON 10:20 your names are written in heaven. Compare Phil. 4:3; Rev. 3:5; 20:15.
LUKE—NOTE ON 10:21 rejoiced in the Holy Spirit. See 3:22; 4:1, 18. Father. See note on Matt. 6:9. Lord of heaven and earth. Compare Acts 17:24. Jesus’ rejoicing is due primarily to God’s having revealed (Luke 10:22) the presence of the kingdom and Satan’s fall (vv. 17–18) to little children, that is, to the disciples, who have childlike faith (v. 23). wise and understanding. Wise in the world’s eyes but unwilling to accept the gospel. Compare 1 Cor. 1:19.
LUKE—NOTE ON 10:22 All things . . . handed over to me. See note on Matt. 11:27. anyone to whom the Son chooses to reveal him. Compare John 14:6; Acts 4:12.
LUKE—NOTE ON 10:25–37 The parable of the good Samaritan is an example of how the “wise and understanding” (v. 21) do not understand even the simplest commands of Scripture (compare v. 27 with Lev. 19:18).
LUKE—NOTE ON 10:25 what shall I do? Compare 18:18; Acts 16:30. eternal life. Compare Luke 18:18, 30; see note on John 3:16.
LUKE—NOTE ON 10:26 What is written in the Law? For Jesus, the OT is the standard of faith and practice (compare 18:19–20).
LUKE—NOTE ON 10:27 Matthew, Mark, and Luke all include the words heart (emotions, will, and deepest convictions), soul (the immaterial part of a person’s being), and mind (reason; this term is lacking in Deut. 6:5). Matthew (22:37) alone lacks the term strength.
LUKE—NOTE ON 10:28 do this, and you will live. Jesus is about to show the lawyer that he falls far short of following these commands (see note on Mark 10:19).
LUKE—NOTE ON 10:29 who is my neighbor? A deceitful question, because the lawyer was trying to eliminate responsibility for others by making some people “non-neighbors” (see note on v. 36).
LUKE—NOTE ON 10:30 Jericho. See note on Matt. 20:29. The Jericho road, still visible today, included long stretches of rocky terrain that made it convenient for robbers. The road descended (down) about 3,200 feet (975 m) in the 18 miles (29 km) from Jerusalem to Jericho.
LUKE—NOTE ON 10:31 passed by on the other side. A good picture of the priest’s unwillingness to love his neighbor.
LUKE—NOTE ON 10:32 Levite. A member of the tribe of Levi. The Levites assisted the priests.
LUKE—NOTE ON 10:33 It would have been unthinkable for a Samaritan to help a Jew (see John 4:9; 8:48; see note on John 4:4). Loving one’s neighbor involves showing care and compassion even to those with whom one would not normally have any relationship, but who are now in need (compare Luke 6:27, 35).
LUKE—NOTE ON 10:34–35 two denarii. The equivalent of two days’ wages.
LUKE—NOTE ON 10:36 Which of these . . . proved to be a neighbor? Jesus’ question corrects the lawyer’s deceitful question (v. 29). The question is not “who is my neighbor?” but “how can I be a neighbor?”
LUKE—NOTE ON 10:38–42 village. Bethany (see John 12:1; see note on John 11:1). who sat at the Lord’s feet. A disciple’s proper place (compare Luke 8:35; Acts 22:3); unlike some in his culture, Jesus encouraged women to study the Scriptures. you are anxious . . . about many things. See Luke 8:14; 12:11, 22–30; 21:34. Mary has chosen the good portion echoes OT passages where close fellowship with the Lord is one’s “portion” in life (see Ps. 16:5; 73:26; 142:5). Mary has chosen this, and it will not be taken away from her—neither now (to help Martha in the kitchen) nor for all eternity.
LUKE—NOTE ON 11:1 Lord, teach us to pray. The disciples ask for a distinctive prayer that they can pray as his disciples. Usually this is called “The Lord’s Prayer” (vv. 1–4).
Martha was the sister of Mary and Lazarus. The three of them were close friends of Jesus. Martha welcomed Jesus into her home in Bethany, where she prepared him meals as he taught. A conscientious hostess, Martha busied herself with serving her guests while Mary chose instead to listen to Jesus’ teaching. This frustrated Martha, but Jesus gently rebuked her and defended Mary’s desire to learn from him (10:38–42). It was Martha and Mary who sent word to Jesus when their brother Lazarus became ill (John 11). Even though Lazarus had died by the time Jesus arrived at their home, Martha believed that God could work a miracle through Jesus. When Jesus gave Martha an opportunity to express her faith, she replied, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world” (John 11:27). (Luke 10:38–42)
In 11:42–52, Jesus directs six “woes” to the Pharisees and the lawyers (or scribes). “Woe” is a way of expressing grief or regret. The Pharisees and scribes took offense, but Jesus’ teaching should have led them to repentance.
LUKE—NOTE ON 11:2 Father. See note on Matt. 6:9. Hallowed be your name is a request that God’s name be honored and treated with reverence. Your kingdom come is a prayer that God’s kingship would continually advance in people’s hearts and lives until the day Jesus returns and brings the kingdom in perfect fullness (see Luke 11:20).
LUKE—NOTE ON 11:3 daily bread. All physical needs, which God supplies every day.
LUKE—NOTE ON 11:4 Forgive us our sins refers not to initial salvation but to the continual confession of sins (1 John 1:9) needed to maintain one’s relationship with God (see note on Matt. 6:12). for we ourselves forgive. Asking God’s forgiveness requires forgiving others. “Sins” and indebted to us are synonyms (compare Luke 7:41–43, 47–49). lead us not into temptation. See note on Matt. 6:13. The use of the first person plural (“us”) throughout emphasizes that the petitions are primarily for the entire community of believers.
LUKE—NOTE ON 11:6 Having nothing to set before a guest was unthinkable for a host in Jesus’ day.
LUKE—NOTE ON 11:7 “Do not bother me.” The omission of “friend” (compare v. 5) reveals the man’s irritation.
LUKE—NOTE ON 11:8 Impudence means lack of sensitivity to what is proper. The friend is shamelessly and boldly awakening his neighbor, and of course the neighbor will give him whatever he needs. If even a human being will respond to his neighbor in that way, then Christians should go boldly before God with any need they face, for God is more gracious and caring than any human.
LUKE—NOTE ON 11:9–10 Jesus tells his followers to ask God (a common term for “pray”), seek God (Deut. 4:29; Isa. 55:6), and knock at the gates of God for mercy (compare Luke 11:5–8; see note on Matt. 7:7–11). The promised result is that it will be given and opened (by God). Everyone who asks receives means that when they ask for things that are in line with God’s plans, they will be given.
LUKE—NOTE ON 11:11–13 This is a “lesser to greater” argument. Since vv. 11–12 are true, then the concluding statement (v. 13) must be even more true (compare 12:6–7, 25–27; 13:15–16; 18:1–8). If you then, who are evil. Jesus’ audience would have agreed that they were sinful (see Genesis 3; Rom. 3:10–23; see note on Matt. 7:11). Fish and eggs were common foods in Palestine, while serpents and scorpions were common hazards. Holy Spirit. See Acts 1:8; Rom. 8:13–14, 26; 1 Cor. 12:11; Gal. 5:18.
LUKE—NOTE ON 11:15 He casts out demons by . . . the prince of demons. The Pharisees could not deny the reality of Jesus’ miracles, so they attributed his powers to Satan. Beelzebul means “master of the house” and refers to Satan.
LUKE—NOTE ON 11:16 kept seeking . . . a sign. Jesus knew that no sign would convince a person who was unwilling to believe.
LUKE—NOTE ON 11:17–19 Knowing their thoughts is an indication of Jesus’ deity. Jesus’ defense consists of two arguments. (1) A kingdom divided against itself is laid waste (that is, through civil war). The idea that Satan was working through Jesus to undermine his own work was absurd (v. 18). (2) The charge brought against Jesus in v. 15 could also be leveled against the casting out of demons by your sons, that is, “your followers” (see note on Matt. 12:27).
LUKE—NOTE ON 11:20 kingdom of God has come (see note on Matt. 12:28). Compare Mark 1:14–15.
LUKE—NOTE ON 11:22 The one stronger is Jesus, and the “strong man” in v. 21 is Satan. Jesus has overcome him. See note on Matt. 12:29.
LUKE—NOTE ON 11:23 with me . . . against me . . . does not gather with me scatters. One cannot be neutral about Jesus (see note on 9:49–50).
LUKE—NOTE ON 11:24–26 Cleansing from sin should be followed by obedience to God’s word. unclean spirit. A demon. Demons were often associated with waterless places. Apparently deserts were thought of as lacking God’s blessing. the house swept and put in order. The demon has been cast out. seven other spirits. A complete group of demons. On the significance of “seven,” see note on Matt. 12:45.
LUKE—NOTE ON 11:29 Verses 29–32 answer the request of v. 16. evil generation. The leaders of the day (see note on Matt. 12:39). no sign will be given. Compare Luke 16:31; John 12:9–11. The sign of Jonah refers first to Jonah’s “three days and nights in the belly of the great fish” (see note on Matt. 12:40), which foreshadows Jesus’ death and resurrection. Additionally, “the sign of Jonah” reflects the need to repent as Nineveh did.
LUKE—NOTE ON 11:31 The queen of the South (the queen of Sheba) came a long distance to see Solomon and hear his wisdom (1 Kings 10:1–13). Something greater than Solomon (the Son of God and his wisdom; see note on Matt. 12:42) has come to them. The people reject this and ask for a sign.
LUKE—NOTE ON 11:32 Even though the Ninevites were wicked, they at least repented at the preaching of Jonah (see Jonah 3:5). Jesus is both the ultimate wise man (Luke 11:31) and the ultimate prophet (v. 32).
LUKE—NOTE ON 11:33 lamp. Probably a metaphor for Jesus and his mission.
LUKE—NOTE ON 11:34 An eye that is healthy describes a spiritually healthy way of looking at things. A bad eye is an evil way of looking at things. It results in a life full of moral and spiritual darkness.
LUKE—NOTE ON 11:36 When a person is filled with the light of Christ, it will affect his or her whole being (wholly bright).
LUKE—NOTE ON 11:37 reclined at table. The usual posture at a banquet or Sabbath meal (see note on Matt. 26:20).
LUKE—NOTE ON 11:38 wash before dinner. An extrabiblical tradition (see note on Mark 7:5) involving ceremonial cleanness rather than personal hygiene.
LUKE—NOTE ON 11:39–41 inside . . . full of greed and wickedness. See note on Matt. 23:26. For “greed,” see Luke 16:14. those things that are within. If the believer first offers his heart to God, then everything is clean. God will accept the good he does even if he does not follow the outward ceremonial washing required by Jewish traditions.
LUKE—NOTE ON 11:42–44 Jesus directs three woes against the Pharisees (see note on Matt. 23:13). The woes are a combination of criticism and sorrow. tithe . . . every herb. Such specific detail is not mentioned in the law (Lev. 27:30–33; Deut. 14:22–29; see note on Matt. 23:23). best seat. See Luke 14:7–11. unmarked graves. According to the law, contact with a grave made a person unclean (see Num. 19:16; see note on Matt. 23:27–28). But if the grave was in the ground and had no marking, people might walk over it and become unclean without knowing it. Likewise people who follow the Pharisees are deceived, for they become “unclean” before God without even knowing that the Pharisees have led them astray.
LUKE—NOTE ON 11:45 The second set of woes (vv. 46–52) is directed at lawyers (experts in the law, another expression for “scribes of the Pharisees”; see note on Matt. 2:4).
LUKE—NOTE ON 11:46 The lawyers (v. 45) load people with burdens by interpreting the law in light of their extrabiblical traditions and making it hard to bear. Worse still, they do not touch the burdens themselves, that is, they make no effort to help people keep these laws (see notes on Matt. 3:7; 11:28).
LUKE—NOTE ON 11:47–51 The unusual expression Wisdom of God probably means “God in his wisdom” or “God, speaking to express his wisdom.” from the blood of Abel (Genesis 4) to the blood of Zechariah (2 Chron. 24:20–22). The murders of Abel and Zechariah encompass all of OT history (2 Chronicles is last in the Hebrew order of OT books).
LUKE—NOTE ON 11:52–54 The lawyers’ interpretations of Scripture deprive the people (and themselves) of the key of knowledge needed to understand God’s plan of salvation.
LUKE—NOTE ON 12:1 Leaven is a metaphor for the self-centered, hypocritical attitude of the Pharisees in 11:37–54. See notes on Mark 8:14–15; 1 Cor. 5:6–7.
LUKE—NOTE ON 12:2–3 Everything will be revealed and be (made) known by God (compare 8:17)—a reference to future judgment (Acts 17:31). Housetops were commonly flat and were used as a living space (see Acts 10:9–10).
LUKE—NOTE ON 12:5 him. That is, God.
LUKE—NOTE ON 12:6–7 Of more value signals a “lesser to greater” argument (see note on 11:11–13).
Worth more than a sparrow? Five sparrows could be purchased for two pennies. However, even the common sparrow is of great worth in God’s sight. And if that is so, Jesus says, each human person must be of infinite worth to him (12:6–7).
LUKE—NOTE ON 12:9 denies me before men. The eternal consequences for those who deny Christ will be far worse than the present persecution that they hoped to avoid by denying him.
LUKE—NOTE ON 12:10 blasphemes against . . . will not be forgiven. Blasphemy against the Holy Spirit is the persistent and unrepentant resistance against the work of the Holy Spirit and his message about Jesus (Acts 7:51). This will not be forgiven. Christians often worry that they have committed this sin, but such a concern is itself evidence of an openness to the work of the Spirit (see also note on Mark 3:29).
LUKE—NOTE ON 12:11–12 Holy Spirit. See 21:14–15; see note on Gal. 5:18.
LUKE—NOTE ON 12:13–15 tell my brother to divide. Since Jesus’ teaching on the desire for material things immediately follows this request, this man is probably speaking from personal greed. who made me a judge? Though Jesus was Lord of the entire universe, he was careful not to become involved in matters that did not directly pertain to his earthly work and ministry. life does not consist in . . . abundance. Compare 9:24–25; 12:22–34.
LUKE—NOTE ON 12:19–21 Though these verses do not prohibit wealth, Jesus clearly warns his hearers about its dangers. Wealth tends to lead to self-sufficiency and greed.
LUKE—NOTE ON 12:22–25 Therefore (because of the truths taught in vv. 13–21) . . . do not be anxious. The first reason why believers should not be anxious is given in v. 23 (for life is more than . . . ); the second in v. 24 (of how much more value are you); and the third in v. 25 (because no one has enough control over his own life even to add a single hour to his span of life). Life (or “soul”) and body refer to the whole person. (See also esv footnote.)
LUKE—NOTE ON 12:25–27 Jesus employs two “lesser to greater” arguments (vv. 25–26 and v. 27; see note on 11:11–13) to affirm God’s care for his children. Solomon in all his glory. See 1 Kings 10:4–5.
LUKE—NOTE ON 12:28 the grass . . . is thrown into the oven. Due to the lack of wood in ancient Palestine, dry grass was used as fuel.
LUKE—NOTE ON 12:29 Do not seek does not mean that people should neglect to work and support themselves (see 1 Thess. 4:11–12). Rather, it warns against continuously worrying about what . . . to eat and what . . . to drink.
LUKE—NOTE ON 12:33–34 Give to the needy is a strong emphasis in Luke. Moneybags that do not grow old is a metaphor for the place where one stores one’s treasures. The disciples are to exhibit great generosity. Throughout Scripture, the heart represents the center of one’s being and one’s deepest desires. The condition of the heart is reflected in the things it values most.
LUKE—NOTE ON 12:35 Stay dressed for action (literally, “Let your loins stay girded,” esv footnote) describes a man prepared to run, with his long robe tucked under his belt.
LUKE—NOTE ON 12:37–38 Recline at table describes the end-time messianic banquet (compare 13:29; 14:15–24; 22:27–30; Rev. 19:9). second watch, or in the third. That is, 10:00 P.M. to 2:00 A.M., or 2:00 to 6:00 A.M. The “master” could come at any time, even when one is not normally prepared.
LUKE—NOTE ON 12:41–48 are you telling this parable for us or for all? Jesus does not actually answer Peter’s question, which would seem to indicate that the parable was meant for “everyone” to whom much has been given (v. 48). When the master returns, the faithful and wise manager will be rewarded—a picture of the rewards to be given to faithful believers at the return of Christ. cut him in pieces and put him with the unfaithful. A picture of the punishment that awaits the unbeliever at Christ’s return (compare 13:27–28; and the parallel in Matt. 24:51). much will be required. Using one’s God-given abilities wisely and productively is an important part of discipleship.
LUKE—NOTE ON 12:49–53 Cast fire on the earth probably refers to the division between believers and unbelievers (vv. 51–53). I have a baptism. Whereas the “fire” affects the world, this “baptism” is Christ’s own suffering and death (see note on 1 Pet. 3:21). great is my distress until. Even though it would mean suffering and death, Jesus yearned to fulfill God’s plan.
LUKE—NOTE ON 12:54–56 A cloud rising in the west over the Mediterranean would have brought moist air that condensed as it climbed the cooler hills of Palestine (shower; see 1 Kings 18:44). The south wind blowing involved a hot, dry wind blowing in from the desert, bringing scorching heat. The crowd could interpret these signs, but their spiritual emptiness kept them from understanding the signs announcing the arrival of God’s kingdom in Jesus’ teaching and ministry.
LUKE—NOTE ON 12:57–59 People need to be in right standing with God, the Judge of the universe, before it is too late.
LUKE—NOTE ON 13:1–5 The incidents concerning Pilate killing the Galileans and the fall of the tower in Siloam are not recorded elsewhere in Scripture. whose blood Pilate had mingled. See note on 23:1. Do you think . . . worse sinners? Jesus’ rhetorical question reflects a popular view that tragedies and physical ailments were due to personal sin (see note on John 9:2). His answer (No) denies any such connection in this case. unless you repent, you will all likewise perish. Nevertheless this tragic event is a warning that final judgment is coming to the entire world.
LUKE—NOTE ON 13:6–9 This parable symbolizes Israel’s last opportunity to repent before experiencing God’s judgment. Dig around it implies loosening the soil so that water can flow easily to the roots.
LUKE—NOTE ON 13:11 disabling spirit. For other examples of demons being associated with physical ailments, see 11:14.
LUKE—NOTE ON 13:14 ruler of the synagogue. A board member of the synagogue, or the official in charge of arranging services (see Acts 13:15). Jesus had healed on the Sabbath. He was not violating any OT commandment, only later Jewish traditions.
LUKE—NOTE ON 13:15–16 You hypocrites. Compare 6:42; 12:56. Does not each of you introduces a “lesser to greater” argument (see note on 11:11–13). Untie and loosed are the same word in Greek.
The synagogue ruler thought that Jesus was wrong to heal people on the sabbath (13:14). Keeping the sabbath meant resting from work, and some people thought that healing should be considered work. But there was actually no biblical law against healing on the Sabbath.
LUKE—NOTE ON 13:19 To Jesus’ audience, the mustard seed (see notes on Matt. 13:31–32; Mark 4:30–32) was the smallest known seed. became a tree. The mustard “tree” grows to the height of 8 to 12 feet (2.4 to 3.7 m). The birds . . . made nests emphasizes the great size of the final plant. The Jews expected the kingdom to come with power, bringing God’s judgment on all evil. That Jesus’ teaching would arrive in such an “insignificant” way was surprising (see note on Luke 17:20).
LUKE—NOTE ON 13:21 A tiny amount of yeast can spread throughout the dough to produce a large amount of bread (see note on 1 Cor. 5:6–7). Three measures would have produced enough bread to feed a hundred people. These parables contrast the unnoticed arrival of the kingdom with its glorious conclusion when the Son of Man returns. See New Testament Theology and Key Dates.
LUKE—NOTE ON 13:23 For a similar question, see 18:26.
LUKE—NOTE ON 13:24 To be “saved,” one should strive to enter through the narrow door. This involves repentance (vv. 3, 5) and faith (8:12). For many . . . will seek to enter and will not be able. Someday, the opportunity to trust in Christ will be taken away. (But see note on John 6:37.)
LUKE—NOTE ON 13:25–26 “We ate and drank in your presence, and you taught in our streets.” Listening to Jesus’ teachings and sharing fellowship with his people are not by themselves any guarantee of eternal life. That comes only through personal faith in Christ.
LUKE—NOTE ON 13:27 “I do not know. . . . Depart from me.” Jesus is the final Judge of all mankind (see note on 2 Cor. 5:10).
LUKE—NOTE ON 13:28 Abraham and Isaac and Jacob and all the prophets represent those Israelites who believe.
LUKE—NOTE ON 13:29 Many believing Gentiles (people from the east, west, north, and south; compare Ps. 107:3) will enter the kingdom (see Luke 24:47; Acts 1:8).
LUKE—NOTE ON 13:30 will be first . . . will be last. See note on Matt. 20:16.
LUKE—NOTE ON 13:31 Herod is Herod Antipas, tetrarch of Galilee and Perea, where Jesus likely was teaching. See notes on 3:1; Matt. 14:1.
LUKE—NOTE ON 13:32 fox. A metaphor for deceitful cunning. third day. The day of Jesus’ resurrection (see 9:22).
LUKE—NOTE ON 13:33 I must go. Jesus was committed to finishing his mission. that a prophet should perish away from Jerusalem. Jesus did not mean that no prophet had ever died outside of Jerusalem (see 2 Chron. 24:20–22; Jer. 26:20–23). Rather, he was using irony. Jerusalem, the center of Jewish religion and worship, was more dangerous to a true prophet of God than any threats from Herod in Galilee.
LUKE—NOTE ON 13:34 O Jerusalem, Jerusalem. Jesus mourned the coming punishment of Jerusalem and all Israel (compare the lament in Psalm 137). as a hen gathers her brood under her wings. A common metaphor for loving care (compare Deut. 32:11; Ruth 2:12; Ps. 17:8; see note on Luke 19:41).
LUKE—NOTE ON 13:35 you will not see me until you say, “Blessed . . . ” The quoted blessing is from Ps. 118:26. It was chanted to pilgrims entering Jerusalem on feast days. This is not an allusion to Palm Sunday (Luke 19:38) because in Matthew’s account (Matt. 23:39) the saying occurs after Palm Sunday, and so it must refer to a later event. It may be a veiled prediction that a large number of Jews will trust in Jesus before his second coming (compare Rom. 11:12, 14).
LUKE—NOTE ON 14:2 dropsy. Probably excess bodily fluid.
LUKE—NOTE ON 14:3 Is it lawful to heal on the Sabbath, or not? Compare 6:9; 13:16. See note on Matt. 12:9–10.
LUKE—NOTE ON 14:6 could not reply. Jesus has answered the Pharisees’ objections, and yet they will not believe in him.
LUKE—NOTE ON 14:7–11 will be humbled . . . will be exalted (compare 18:14). Sometimes this happens in this life, but it will take place most fully at the final judgment (James 4:10; 1 Pet. 5:5–6).
LUKE—NOTE ON 14:12–14 invite the poor, the crippled, the lame, the blind. Followers of Jesus should be generous toward those who are physically impaired or poor.
LUKE—NOTE ON 14:15 In the kingdom of God points to the future messianic banquet, which Jesus’ hearers would have seen as being for godly Jews only. Jesus, however, uses the parable to teach that the guests invited originally will miss the banquet and will be replaced by outsiders (v. 24).
LUKE—NOTE ON 14:16–20 A great banquet refers to the arrival of the kingdom in Jesus’ ministry. invited many. Two invitations would have been involved. The first one, reservations for the banquet, would have been given well in advance. The second invitation would have been sent on the day of the banquet, announcing that the time for the banquet had come and everything was ready. Although the guests had been invited well in advance, they began to make excuses. The people failed to see that the kingdom is now here, and that God is inviting people to participate in its great blessings. bought a field . . . bought five yoke of oxen . . . have married a wife. These people have put the business of everyday life ahead of the claims of God and his kingdom (see 9:59–62; 12:22–31).
LUKE—NOTE ON 14:21–24 Streets and lanes within the city were where the outcasts would be found (the poor, crippled, blind, and lame; v. 13). The highways and hedges, outside the city, represent Gentiles being invited into the kingdom.
Too late for excuses. Planning a banquet was complicated and expensive. Two invitations were sent. The first required the guest to respond if they were attending so the host could determine how much food to prepare. The second would have gone out on the day of the banquet, announcing that the meal was ready. The ungrateful guests in 14:16–24 made their excuses upon receiving the second notice, after the host had already prepared the meal.
LUKE—NOTE ON 14:26–27 If anyone comes to me. Those who would be Christ’s disciples must (1) love their family less than they love Christ (hate; compare Matt. 10:37); (2) bear his own cross and follow Christ (Luke 14:27); and (3) “renounce all” (v. 33).
LUKE—NOTE ON 14:28–32 Two illustrations warn against making a hasty decision to follow Jesus (compare 8:15; 21:19).
LUKE—NOTE ON 14:33 See note on vv. 26–27. Compare 5:11, 28; 12:33; 18:22.
LUKE—NOTE ON 14:34 if salt has lost its taste. Most salt came from the Dead Sea and contained impurities. If not processed properly, it would have a poor taste and be unusable for food. If the conditions of discipleship (vv. 26–27, 33) are not kept, the disciples likewise will become worthless (compare Rev. 3:15–17).
LUKE—NOTE ON 15:1 Tax collectors (see notes on 3:12–14; Matt. 5:46–47) and sinners are also linked in Luke 5:30; 7:34; 19:7. Were all drawing near to hear him reveals Jesus’ popularity with society’s outcasts (see 14:35).
LUKE—NOTE ON 15:2 receives sinners and eats with them. For similar criticisms, see 5:27–32; 7:39; 19:7. For the implications of eating with sinners, see note on 5:30.
LUKE—NOTE ON 15:3 So he told them. The following parables are directed to the Pharisees and scribes. The lost sheep (vv. 4–7), lost coin (vv. 8–10), and prodigal son (vv. 11–32) all correspond to lost sinners being found by Jesus (that is, entering the kingdom of God).
LUKE—NOTE ON 15:5 lays it on his shoulders. The sheep is too weak to return on its own.
LUKE—NOTE ON 15:6 calls together his friends and his neighbors. Compare v. 9. The Pharisees and scribes should rejoice that the lost sheep of Israel are entering the kingdom.
LUKE—NOTE ON 15:7 righteous persons who need no repentance (compare 5:31–32). This is best understood as an ironic description of those who think they are righteous and therefore have no need to repent.
LUKE—NOTE ON 15:8 ten silver coins. Perhaps about 10 denarii, or 10 days’ wages for a laborer.
LUKE—NOTE ON 15:12 give me . . . property . . . coming to me. The younger son does not want to wait for his father’s death to receive his inheritance. He was probably a teenager, since he was unmarried. His share would have been half of what the older brother would receive, or one-third of the estate (see Deut. 21:17).
LUKE—NOTE ON 15:13 Gathered all indicates that the son converted all of his inheritance into cash.
LUKE—NOTE ON 15:15 Pigs (unclean animals; Deut. 14:8) would have been offensive to the son.
LUKE—NOTE ON 15:17–18 When the son came to himself he realized that his sin was against his earthly father, but in the deepest sense it was against heaven, that is, against God himself.
The pods mentioned in 15:16 are most likely carob pods. The pods of the carob tree were used for animal feed, but poor people often ate them as well.
LUKE—NOTE ON 15:20 A long way off emphasizes the father’s great love; he must have been watching for the son. ran. The father ignored behavioral expectations of the time, since running was considered undignified for an older or wealthy person. embraced him. Literally “fell on his neck”; see Gen. 45:14.
LUKE—NOTE ON 15:21 The prodigal repeats his prepared speech (see vv. 18–19). The father does not let him finish, however, showing that he has forgiven him.
LUKE—NOTE ON 15:22 The ring may have contained a seal, indicating that the son has been welcomed back as a full member of the family.
LUKE—NOTE ON 15:23 fattened calf. Kept for special occasions (Gen. 18:7).
LUKE—NOTE ON 15:24 The son was (assumed to be) dead, but is now alive (united with the family) again. This is a picture of membership in God’s kingdom, with adoption into God’s family.
LUKE—NOTE ON 15:25 While the younger son represents tax collectors and sinners, the older son represents the Pharisees. Both groups were listening to the parables of this chapter (see vv. 1–3), but the Pharisees were probably the primary intended audience of this parable.
LUKE—NOTE ON 15:28 He was angry mirrors the grumbling of the Pharisees and scribes (v. 2).
LUKE—NOTE ON 15:29 but he answered his father. The older brother compares life with his father to years of servitude without celebration.
LUKE—NOTE ON 15:30 this son of yours. The older brother refuses to acknowledge the prodigal as his brother.
LUKE—NOTE ON 15:31 Son. An affectionate appeal by the father, showing that he still loved the older son and wanted him to join in the celebration. Jesus is still inviting the Pharisees to repent and accept his teaching.
LUKE—NOTE ON 16:1 The audience for the parable of the dishonest manager (vv. 1–8a) included Christ’s disciples (v. 1) and also the Pharisees (v. 14). The manager is a trusted servant with responsibility for household goods. wasting his possessions. The manager is clearly guilty as charged, because when the master fired him (v. 2), the manager made no attempt to defend himself (v. 3).
LUKE—NOTE ON 16:4–7 The reduction of both bills would have amounted to about 500 denarii (about 20 months’ wages).
LUKE—NOTE ON 16:8 The master commended the dishonest manager. Various explanations have been suggested for this seemingly undeserved commendation. The main point is that the manager was smart to anticipate his financial needs after his dismissal, so he used his financial expertise to make friends for himself.
LUKE—NOTE ON 16:9 Unrighteous wealth probably refers to the way in which the pursuit of money may often involve (1) taking advantage of others; (2) using wealth for selfish purposes; and (3) the corrupting influence of wealth that often leads to unrighteousness. so that when it fails. Wealth will fail to satisfy and to provide for eternal needs. they may receive you into the eternal dwellings. “They” probably refers to the friends who have been helped by such generous giving. God will give eternal rewards to believers who are generous in using the resources he has entrusted to them.
LUKE—NOTE ON 16:11 True riches means spiritual responsibility in God’s kingdom, and heavenly reward as well (see 12:33; Matt. 6:19–21).
LUKE—NOTE ON 16:12 Not . . . faithful in that which is another’s means not faithful with the worldly possessions that God entrusts to his people for their stewardship during their lifetime (see 19:11–27). Your own refers back to the “true riches” of 16:11.
LUKE—NOTE ON 16:13 You cannot serve God and money. See note on Matt. 6:24. “Money” is personified here in parallel with “God,” indicating that money can often be an idol.
LUKE—NOTE ON 16:14 For the Pharisees as lovers of money, see 11:39; 20:46–47.
LUKE—NOTE ON 16:16 The Law and the Prophets. The OT. until John. The ministry of John the Baptist concluded a long history of OT prophecy that promised the coming of the messianic kingdom. Everyone forces his way into it is a puzzling statement. It may suggest that the faith that brings one into the kingdom involves a kind of holy “violence” toward oneself in the form of repentance and self-denial.
LUKE—NOTE ON 16:17 But suggests that Jesus is seeking to correct a possible misunderstanding of v. 16a, that the OT moral law will become void (see also 21:33).
LUKE—NOTE ON 16:18 Everyone who divorces . . . and marries another commits adultery. No exception is mentioned in Mark or Luke. Matthew adds “except on the ground of sexual immorality” (Matt. 5:32; 19:9) and Paul allows for divorce in the case of desertion by an unbelieving partner (1 Cor. 7:10–11). For more on divorce and remarriage, see notes on Matt. 5:31–32; 19:3; 19:6; 19:8; 19:9; Mark 10:10–11; 10:12; 1 Cor. 7:15.
The rich man and Lazarus. Luke emphasizes God’s love for the poor, outcasts, sinners, and the weak. Many of the stories in his Gospel focus on this theme, including 16:19–31.
LUKE—NOTE ON 16:19–20 clothed in purple. Dressed in luxurious clothes.
LUKE—NOTE ON 16:21 There is no indication that the rich man gave Lazarus anything. dogs came and licked his sores. The reference here is not to friendly household pets but to dogs that ran wild in the streets.
LUKE—NOTE ON 16:22–23 carried . . . to Abraham’s side. Lazarus was welcomed into the fellowship of other believers already in heaven, particularly Abraham, the father of the Jewish people. Hades. The place of the wicked, the dead, or “hell,” described as a place of torment. It is unclear how literally the details of the story should be taken. It does seem to teach that, immediately after death, both believers and unbelievers have a conscious awareness of their eternal status and enter at once into either suffering or blessing.
LUKE—NOTE ON 16:24 send Lazarus. The rich man knows Lazarus’s name and thus knew of his difficulties, though in life he had ignored him. One should probably not draw too much doctrinal significance from the conversation between the rich man and Abraham, for nowhere else does Scripture suggest that there will be personal communication between those in heaven and those in hell.
LUKE—NOTE ON 16:25 Although physically a “child of Abraham,” the rich man was not one of Abraham’s true offspring (see John 8:39) because he lacked Abraham’s faith (see Rom. 9:6–8; Gal. 3:29). good . . . bad . . . but now. For this great reversal, see Introduction: Key Themes.
LUKE—NOTE ON 16:26 A great chasm has been fixed by God between heaven and hell. The fate of the dead is unchangeable.
LUKE—NOTE ON 16:27–31 Luke will later point out that Moses and the Prophets all testify to Jesus as the true Messiah (24:27).
LUKE—NOTE ON 17:2 millstone. A round stone used for grinding grain, probably weighing hundreds of pounds, powered by a donkey walking in circles on a track. one of these little ones. Those who believe in Christ or who have begun to follow him (see Matt. 18:6; see note on Mark 9:42).
How difficult it is for a rich person. In 18:18–30, Jesus challenges a rich ruler to give his money to the poor. However, the man refuses because his riches mattered more to him than obeying Jesus. Elsewhere, Jesus warns that it is impossible to serve both God and money (16:13).
LUKE—NOTE ON 17:3–4 If your brother sins refers here to individual acts of sin. if he repents, forgive him . . . seven times. In Judaism it was considered honorable to forgive three times. (See note on Matt. 18:21–22.)
LUKE—NOTE ON 17:5–6 Increase our faith! Jesus’ reply to this request indicates that even a very small amount of faith can lead to remarkable results (it would obey you). This passage must be understood in connection with other passages that talk about prayer and the nature of genuine faith (see notes on John 15:7; James 1:6; 1:7–8).
LUKE—NOTE ON 17:7–10 The question of v. 9 (Does he thank the servant?) implies an answer of no. We are unworthy servants. Christians should acknowledge that God owes them nothing and that they owe him everything, even their very lives (compare 1 Cor. 4:7).
LUKE—NOTE ON 17:11 On the way to Jerusalem. See 9:51; 13:22. For Samaria, see notes on 10:33; John 4:4.
LUKE—NOTE ON 17:12–13 ten lepers (see note on 5:12) . . . stood at a distance (see Num. 5:2–4). The law required lepers not to mingle with other people (Lev. 13:45–46; Num. 5:2–4).
LUKE—NOTE ON 17:14 As they went (to show themselves to the priests) they were cleansed, that is, they were healed; the priests would declare them clean. They had to begin to obey Jesus’ command to go to the priests before they were actually healed.
LUKE—NOTE ON 17:15–16a One leper turned back, praising God with a loud voice (compare 4:33; 8:28; 19:37).
LUKE—NOTE ON 17:16b Now he was a Samaritan. On Samaritans, see 9:52; 10:33; and note on John 4:4.
LUKE—NOTE ON 17:19 The Samaritan’s faith has made him well (literally, “saved” him; see the same Greek verb in 7:50; 8:48; 18:42). The healing here was more than physical.
LUKE—NOTE ON 17:20 The Pharisees apparently want to know what cosmic signs will precede the coming of the kingdom so that they can be sure not to miss it. Jesus replies that the kingdom will not come in ways that can be observed. In light of vv. 21–37, he probably means that the kingdom will come quietly, evident only in the change in people’s lives.
LUKE—NOTE ON 17:21 The kingdom of God is in the midst of you, in the person of Jesus and in the reign of God shown in those who are already following Jesus.
LUKE—NOTE ON 17:22 For Son of Man, see note on Matt. 8:20. One of the days probably means they will long to see a day when Jesus has already returned to the earth and is with them again. Some take it to mean that they will long for the time when Jesus was with them on earth.
LUKE—NOTE ON 17:23–24 Believers should not follow people who claim that Jesus has come in a secret or hidden way, for he will come in a way that is dramatic and visible to all, like lightning.
LUKE—NOTE ON 17:25 this generation. See note on 7:31–34.
LUKE—NOTE ON 17:26–29 Eating and drinking is not a description of specific evils in the days of Noah and Lot. It means that life went on as normal, and people were caught unprepared.
LUKE—NOTE ON 17:31 On the housetop describes a Palestinian home with a flat roof and outside stairs. in the house . . . in the field. There will be no time to prepare when the Son of Man comes.
LUKE—NOTE ON 17:32 Lot’s wife turned back, looking longingly at Sodom (see Gen. 19:17, 26). Her death is an example of swift judgment on those who do not wholeheartedly obey the Lord’s commands.
LUKE—NOTE ON 17:33 See 9:24 and note on Mark 8:35.
LUKE—NOTE ON 17:34–35 taken . . . left. One is caught up to be with Christ, while the other is left (compare Matt. 24:31).
LUKE—NOTE ON 17:37 corpse . . . vultures. See note on Matt. 24:28.
LUKE—NOTE ON 18:1–8 This parable consists of a “lesser to greater” argument (see note on 11:11–13).
LUKE—NOTE ON 18:2 nor respected man. He gave no one special treatment, whether great or small.
LUKE—NOTE ON 18:7 If an unjust judge finally grants the widow’s “prayer,” how much more will God hear the prayers of his elect? Compare 12:22–31; see also Deut. 32:10.
LUKE—NOTE ON 18:8 will he find faith on earth? The answer is yes. Jesus asks this question to encourage his disciples to watchfulness and prayer (see vv. 1, 7).
LUKE—NOTE ON 18:10 Two men went up into the temple. The temple was situated on hill above the rest of Jerusalem (see Jerusalem in the Time of Jesus). tax collector. See note on Matt. 5:46–47.
LUKE—NOTE ON 18:11 standing. The normal posture of prayer. God, I thank you that I. The five “I’s” in this passage reveal the self-centeredness of the Pharisee. Rather than expressing thanks for what God has done for him, he brags about his own moral purity and religious faithfulness.
LUKE—NOTE ON 18:12 I fast twice a week. The OT law apparently required only one fast a year, on the Day of Atonement. tithes of all that I get. See Deut. 14:22–27, which required a tithe of the crops; see also Lev. 27:30–32; Num. 18:21–24.
LUKE—NOTE ON 18:13 would not even lift up his eyes to heaven . . . beat his breast. This was a sign of sorrow and remorse (compare 23:48). God, be merciful to me, a sinner. The stark contrast between the sinner’s regret and the Pharisee’s self-righteousness is key to understanding the parable.
LUKE—NOTE ON 18:14 Jesus pronounces a shocking reversal of common expectations (see 14:11 and Introduction: Key Themes). The Pharisee thought he was “righteous” (18:9) and tried to justify himself (compare 16:15). The tax collector depended on God’s mercy. As a result he received God’s gift of righteousness and was pronounced justified.
LUKE—NOTE ON 18:15 touch them. That is, bless them (compare 5:13; 6:19). Were bringing suggests that this was a frequent occurrence in Jesus’ ministry.
LUKE—NOTE ON 18:16–17 Let the children come. Jesus’ attitude toward children contrasted significantly with that of other religious leaders in Judaism. In most ancient cultures children were regarded as a burden until they were physically strong enough to contribute to the family. For to such belongs does not mean children automatically belong to the kingdom but that the kingdom belongs to “such”—that is, to those who possess childlike trust (see note on Mark 10:13–15; compare Matt. 18:4). like a child. That is, in childlike faith.
LUKE—NOTE ON 18:18 ruler. See note on Matt. 19:16. Probably a ruler of a synagogue (Luke 8:41) or member of the Sanhedrin (23:13; 24:20).
LUKE—NOTE ON 18:19 Why do you call me good? Jesus does not let the ruler’s superficial view of “goodness” go unchallenged (see note on Mark 10:18). No one is good except God alone. Only by understanding that God is infinitely good can the ruler discover that human good deeds cannot earn eternal life.
LUKE—NOTE ON 18:20 You know the commandments. See note on Matt. 19:17. “Do not.” Although only commandments 6 through 10 (Ex. 20:13–16) are mentioned, Luke expects his readers to assume that the first five (Ex. 20:1–12) are also included (see Luke 10:25–28).
LUKE—NOTE ON 18:21 All these I have kept from my youth. See note on Mark 10:20.
LUKE—NOTE ON 18:22 One thing you still lack refers to the kingdom of God (vv. 24–25), salvation (v. 26), and eternal life (v. 18). Sell all that you have. See notes on Matt. 19:21; Mark 10:21. Compare Luke 5:11, 28; 14:33; 18:28. Jesus shows that the ruler has not really kept the commandments, and he clarifies the meaning of true repentance. treasure in heaven. In 12:33 this refers to the rewards believers will receive in heaven, but here it means eternal life itself (compare 18:24–25). follow me. See note on 9:23.
LUKE—NOTE ON 18:23 very sad. The ruler had kept neither the first commandment nor the tenth, for riches were his god and he desired them more than God.
LUKE—NOTE ON 18:25 it is easier for a camel. See note on Matt. 19:24. It is impossible for anyone to enter God’s kingdom on the basis of works, or to desire God above all else, apart from God’s grace.
LUKE—NOTE ON 18:26 who can be saved? Riches were supposedly a sign of God’s favor. Jesus’ listeners must have wondered, if a rich man, able to offer alms and sacrifices, could not be saved, then who could be?
LUKE—NOTE ON 18:27 What is impossible with man is possible with God (compare 1:37; Gen. 18:14). Because of God’s power and grace, repenting and following Jesus is possible (see Luke 18:28–30), even for a rich man (19:1–10).
LUKE—NOTE ON 18:29–30 who has left house or wife or brothers or parents or children. Jesus is not encouraging his disciples to abandon their families (compare Eph. 5:25; 6:4), but sometimes family members turn against a believer, or there may be times of temporary separation due to Christian ministry. for the sake of the kingdom. Compare “for my sake and for the gospel” (Mark 10:29) and “for my name’s sake” (Matt. 19:29). eternal life. The story of the rich ruler ends where it began, with the issue of eternal life (Luke 18:30; compare v. 18).
LUKE—NOTE ON 18:31 we are going up to Jerusalem. See note on Mark 10:32; see Luke 9:51–53; 13:33; 19:28. will be accomplished. The cross is to be seen as the fulfillment of prophecy.
LUKE—NOTE ON 18:32 Jesus will be delivered over to the Gentiles. Just as Israel was handed over to Gentiles for punishment of their sin in the OT, so Jesus was handed over to bear God’s wrath for the sins of his people. See Acts 2:23.
LUKE—NOTE ON 18:34 But they (the Twelve) understood none of these things. They could not understand why Jesus was predicting this or how it could possibly fit into God’s plans for the Messiah.
LUKE—NOTE ON 18:35 a blind man. Named Bartimaeus in Mark 10:46. sitting by the roadside. A good place to beg, for pilgrims heading to Jerusalem would tend to be generous.
Though John mentions several trips to Jerusalem by Jesus during his ministry, Matthew, Mark, and Luke recount only one, which occurred as Jesus prepared for his triumphal entry and subsequent death and resurrection. Beginning at Capernaum, Jesus was apparently diverted from the more direct route when Samaritans refused him access (Luke 9:51–56), so he may have crossed the Jordan and traveled through Perea. Jesus then passed through Jericho and proceeded to Jerusalem.
LUKE—NOTE ON 18:38 Matthew reports two blind beggars; see note on Matt. 20:30–31. Jesus, Son of David, have mercy on me. See Luke 17:13. The blind man acknowledges Jesus as the Messiah.
LUKE—NOTE ON 18:41 Let me recover my sight confirms the man’s great faith. Rather than continuing to beg for money, he seeks a miracle.
LUKE—NOTE ON 18:42 your faith has made you well. Literally, “saved you”; compare the same Greek verb in 7:50; 8:48. The blind man was healed both physically and spiritually.
LUKE—NOTE ON 18:43 More than healing takes place, because the beggar becomes Jesus’ disciple (compare 9:23). glorifying God. See 4:15 and note on 4:13–15.
LUKE—NOTE ON 19:1–10 Jesus’ encounter with Zacchaeus is an example of the kingdom of God bringing salvation to outcasts. It also provides a lesson on the proper place of money and possessions in God’s kingdom.
LUKE—NOTE ON 19:1 He entered Jericho ties this account closely with the previous one (see 18:35). Jericho at this time was quite different from the OT city. Herod the Great had built aqueducts, a fortress, a monumental winter palace, and a chariot race course near the more ancient town. Jericho had a tropical climate and access to water for agriculture.
LUKE—NOTE ON 19:2 chief tax collector. Jericho was a major toll collection point for goods passing east and west.
LUKE—NOTE ON 19:7 All grumbled is in sharp contrast to “glorified by all” (4:15). For the symbolism of Jesus’ eating with tax collectors and sinners, see note on 5:30; also 4:18; 5:32; 15:1–2.
LUKE—NOTE ON 19:8 Half of my goods includes Zacchaeus’s possessions, not just his salary. I (shall) give to the poor (compare 12:33; 18:22). if I have defrauded . . . I (shall) restore it fourfold (compare Ex. 22:1).
LUKE—NOTE ON 19:9 Today salvation has come indicates that with God all things are possible, and a rich man can be saved (see 18:26–27). By his actions, Zacchaeus reveals that he also is a true son of Abraham (see Gal. 3:7) and not just his physical descendant (see Luke 3:8).
LUKE—NOTE ON 19:10 to seek and to save the lost. Compare 5:32; 15:4, 6–7, 10, 24, 32.
LUKE—NOTE ON 19:11–27 This parable concludes Luke’s account of Jesus’ journey to Jerusalem (begun in 9:51). It is different from the parable of the talents in Matt. 25:14–30. Jesus sometimes told similar parables in different settings to emphasize slightly different truths.
LUKE—NOTE ON 19:11 he was near to Jerusalem. Expectations of a political messiah may have been extra high around Jerusalem. The parable will show that the kingdom will not be seen in its fullness until Christ returns. It begins in a small way and grows gradually until then (compare 13:18–21).
LUKE—NOTE ON 19:12 To receive for himself a kingdom means to receive authority over a kingdom. The kingdom that he is going to receive is not the far country to which he is traveling but the land from which he started out. Into a “far country” implies that the return of the nobleman (and the second coming of the Son of Man) will not take place immediately.
LUKE—NOTE ON 19:13 The rounded number ten shows that Jesus’ parable applies to all his disciples, not just the Twelve. A mina was about three months’ wages for a laborer, about 100 drachmas. “Engage in business until I come.” The NT in general views work and business activity in a positive way (compare Matt. 25:14–30; Luke 10:7; 19:13–23; Col. 3:23–4:1; James 4:13–15), but also as an area where there are substantial temptations to sin (see Matt. 6:19–21; 1 Tim. 6:9–10) and to exploit others (James 5:1–6). “Until I come” refers to the time between Jesus’ ascension and his return at the end of the age.
LUKE—NOTE ON 19:14 His citizens represents the Jews who hated Jesus. sent a delegation. This image would be familiar to the Jews since they had sent delegations to Rome protesting some of their local rulers.
LUKE—NOTE ON 19:15 When he returned refers to Jesus’ second coming.
LUKE—NOTE ON 19:16 your mina has made ten minas more. An unusually high return in real life, indicating unusual wisdom and faithfulness on the part of the servant.
LUKE—NOTE ON 19:17 “Well done, good servant!” What was important was their faithfulness in using their gifts and potential. faithful in a very little. Compare 16:10. you shall have authority over ten cities. This is one of several passages that teach degrees of reward and responsibility in heaven (see notes on 1 Cor. 3:14–15; 1 Tim. 6:17–19).
LUKE—NOTE ON 19:20 Lord, here is your mina. The third servant has hidden the mina away where it did no good for anyone and did not gain additional value. Those who fail to do anything useful with the resources, talents, spiritual gifts, and opportunities God has given them will fall under his displeasure. This may indicate that they are not true believers.
LUKE—NOTE ON 19:21 severe man. Strict and having high standards (compare Matt. 25:24). This is not intended as a description of Christ, for Luke 19:17, 19 show him to be abundantly generous and gracious. This servant does not know his master well, or else he is simply making up an excuse for his own failure.
LUKE—NOTE ON 19:26 The person who welcomes God’s rule and presence will be given more; the one who does not welcome him will lose even the little that he has (taken away).
LUKE—NOTE ON 19:27 But as for these enemies of mine may allude to the destruction of Jerusalem in A.D. 70, but it also forecasts the final judgment of those who reject Jesus.