LUKE—NOTE ON 19:28–21:38 The Ministry of Jesus in Jerusalem. In this section, Luke’s Gospel is closely parallel to Mark 11:1–13:37.
LUKE—NOTE ON 19:28 Jerusalem. See Jerusalem in the Time of Jesus.
LUKE—NOTE ON 19:29 Bethany is on the eastern slopes of the Mount of Olives (see note on John 11:1). Although the location of Bethphage is not certain, it was clearly farther along the road from Bethany.
Jerusalem at the Time of Jesus
By the time of Jesus, the city of Jerusalem had grown from a modest military fortress to a world-class city with a newly renovated temple that rivaled nearly any in the ancient world. Public pools were fed by the Gihon Spring and by two aqueducts that brought water to the city from as far as 7 miles (11 km) away. The towns of Bethphage and Bethany were located on the eastern slopes of the Mount of Olives, which lay to the east of Jerusalem. See also Jerusalem in the Time of Jesus, pp. 1364–1365.
FACT
Olivet (19:29), also known as the Mount of Olives, is a high mountain ridge stretching some 2.5 miles (4 km) in a north-to-south direction just east of Jerusalem. Throughout Israel’s history, it was an ideal location from which to see approaching armies. It is also where Jesus ascended into heaven with the promise to return in the same way (24:51; Acts 1:11–12; see also Zech. 14:4).
LUKE—NOTE ON 19:30 Go . . . on entering you will find. Either an example of Jesus’ foreknowledge or a prearrangement (see 22:13). A colt tied, on which no one has ever yet sat implies a kind of purity that destines an animal for a sacred task (compare the sacrificial animals in Num. 19:2; Deut. 21:3). Matthew 21:2 mentions that a donkey was with the colt, but Luke mentions only the colt, which was most important because Jesus would ride on it (see note on Matt. 21:6–7).
LUKE—NOTE ON 19:35 set Jesus on it. Jesus fulfills a prophecy about the Messiah in Zech. 9:9 by riding on the donkey (see notes on Matt. 21:4–5; John 12:15).
LUKE—NOTE ON 19:36 spread . . . cloaks on the road. An act of respect (see note on Matt. 21:8; see 2 Kings 9:13).
LUKE—NOTE ON 19:37 On the Mount of Olives, see note on Mark 13:3. began to rejoice (see Zech. 9:9) and praise God. This came primarily from Jesus’ disciples.
LUKE—NOTE ON 19:38 Blessed . . . in the name of the Lord! A blessing from Ps. 118:26 that worshipers traveling to Jerusalem received (see note on Mark 11:9).
LUKE—NOTE ON 19:39–40 The Pharisees’ actions illustrate v. 14. the very stones would cry out. All creation was made to worship this King who is Lord of all.
LUKE—NOTE ON 19:41 he wept over it. See notes on 13:34; John 11:35. Though the rejection of Jesus by many Jews was predicted in the OT (see note on John 12:37–40), Jesus still feels great sorrow over their rejection.
LUKE—NOTE ON 19:42 this day. That is, the day when the true Messiah and King came, “the time of your visitation” (v. 44). The things that make for peace are the things that would lead the Jewish people to salvation (see note on John 14:27). But now they (the things that make for peace) are hidden (see note on John 12:37–40).
LUKE—NOTE ON 19:43–44 days will come. See note on 21:5–6. a barricade around you. Earthworks constructed by the Romans. tear you down . . . and your children. A result of the attack. not leave one stone. Jesus’ prophecy was fulfilled in A.D. 70 when the Roman army destroyed Jerusalem and the temple. See 2 Sam. 17:13; Ps. 137:7; Mic. 3:12.
LUKE—NOTE ON 19:45–48 Luke’s account of this incident is greatly shortened (compare Matt. 21:12–16; Mark 11:15–18). he entered the temple. See Matt. 21:12–17; Mark 11:15–17; see also Mal. 3:1. began to drive out those who sold. See note on Matt. 21:12. This probably occurred in the Royal Stoa, though it may have been in the Court of the Gentiles. den of robbers. See Jer. 7:11. chief priests and the scribes. They are acting as a group. The “chief priests” are not the high priests but members of the most prominent priestly families. See notes on Luke 5:17; 5:21–22. were (continually) seeking to destroy him. Luke’s first clear mention of a plot against Jesus’ life.
LUKE—NOTE ON 20:1–8 as Jesus was teaching. See 19:47. Do these things describes Jesus’ cleansing of the temple, but also his healing and teaching in the temple. He is neither an official priestly authority nor a scribal authority. Was the baptism (that is, the ministry) of John . . . from heaven (that is, “from God”; 15:7, 18, 21) or from man (that is, did it have a merely human origin; see note on Matt. 21:25–27)? The opponents have no basis on which to assess Jesus’ ministry.
FACT
The widow’s offering. There were 13 collection chests for offerings in the temple. The widow’s contribution caught Jesus’ eye not because it was impressive but because she had given sacrificially. The attitude of the giver is more important to God than the size of the gift.
LUKE—NOTE ON 20:9–18 This parable, while spoken to the people (vv. 1, 9), is directed to Jesus’ opponents (19:47; 20:1, 19). It is intended as an analogy to show that God (the “owner,” v. 13) is taking away the kingdom from Israel (see note on Mark 12:1–12).
LUKE—NOTE ON 20:10–12 he sent. The man sent three servants, probably representing the OT prophets, to check on the tenants.
LUKE—NOTE ON 20:13 My beloved son recalls the words spoken by God the Father to Jesus at his baptism (3:22; compare Matt. 3:17).
LUKE—NOTE ON 20:14–15a “Let us kill him.” See 19:47. they . . . killed him. A clear allusion to Jesus’ approaching death.
LUKE—NOTE ON 20:15b The owner (literally, “lord”) represents God.
LUKE—NOTE ON 20:16 God will destroy those tenants. In a preliminary sense this happened during the destruction of Jerusalem in A.D. 70. In a fuller sense it refers to the final judgment. Surely not! The hearers have some sense that the parable applies to the people of Israel.
LUKE—NOTE ON 20:17 The stone . . . rejected has become the cornerstone (quoted from Ps. 118:22; see note on Mark 12:10). The rejected Son will become the Head of the church, the people of God.
LUKE—NOTE ON 20:18 Everyone who falls (compare Isa. 8:14–15; 1 Pet. 2:8) means everyone who rejects Jesus as the Messiah. When it falls on anyone refers to Christ coming back in judgment.
LUKE—NOTE ON 20:20 governor. Pontius Pilate.
LUKE—NOTE ON 20:22 Is it lawful? Some Jews believed that paying any tax to pagan rulers contradicted God’s lordship over his people.
LUKE—NOTE ON 20:25 render to Caesar. See note on Matt. 22:21. The denarius has Caesar’s image and represents the tribute they should give to him. Jesus adds a more important command: people should give to God that which bears his image and likeness, namely, themselves (see note on Rom. 12:1).
LUKE—NOTE ON 20:27 Sadducees. See notes on Matt. 3:7; 22:23. They were a priestly group. One view is that they claimed descent from Zadok, the high priest under David (1 Kings 1:26). who deny . . . a resurrection. This is the main issue in the following discussion.
LUKE—NOTE ON 20:28–31 Moses wrote. The Sadducees’ puzzle is based on the OT command that if a man dies leaving no children, his brother is to marry the widow and take care of her (see note on Matt. 22:24). all seven left no children and died. The example is carefully worked out so that no brother has a special claim to the woman.
LUKE—NOTE ON 20:33 In the resurrection . . . whose wife? Since neither Jesus nor the Pharisees could reply that she would equally be the wife of all seven, the Sadducees believed this illustration disproved the resurrection.
LUKE—NOTE ON 20:34–35 The coming age is different from this age in many ways. neither marry nor are given in marriage. See note on Matt. 22:29–30.
LUKE—NOTE ON 20:36 equal to angels. Angels are immortal. sons of God . . . sons of the resurrection. The believer’s relationship as a child of God becomes fully realized at the resurrection after Christ’s return (see Rom. 8:23; 1 Cor. 15:53–54).
LUKE—NOTE ON 20:37–38 When the Lord calls himself the God of Abraham and . . . of Jacob after their death, this indicates that he is still their God. Since he is not God of the dead, but of the living, then there must be a resurrection. See notes on Matt. 22:31–32; Mark 12:26–27.
LUKE—NOTE ON 20:41–44 How can they say that the Christ is David’s son? Jesus answers his own question. Scripture teaches that Jesus is more than David’s son. Jesus quotes Ps. 110:1: David . . . says . . . “The Lord (the God of Israel) said to my Lord” (the Messiah). See note on Mark 12:35–37. “Sit at my right hand.” The Lord (Messiah) is given the place of honor. Since David calls the Messiah his Lord, how is he his son? That is, how can Jesus be only David’s son? The Messiah is, in fact, greater than his father David, and thus David calls him Lord (see note on Matt. 22:41–46).
LUKE—NOTE ON 20:45–47 Beware of the scribes. See 11:45–53; 12:1. They walk . . . in long (attention-grabbing) robes (see note on Matt. 23:5). They love greetings and places of honor (see Luke 11:43; 14:7–8; see note on Matt. 23:7). While doing this, they devour widows’ houses (probably while managing their property) and for a pretense make long prayers (see Matt. 6:5–6). As a consequence, they will receive the greater condemnation (compare Matt. 23:13–36; Luke 11:37–52).
LUKE—NOTE ON 21:1–4 offering box. One of the 13 collection chests in the temple.
FACT
The temple mentioned in the Gospels was the second one. The Babylonians destroyed the first temple, which Solomon had built. The Jews rebuilt it, and Herod the Great fully restored it later. Shortly after Jesus’ prophecy (21:6), this temple was destroyed, in A.D. 70.
LUKE—NOTE ON 21:5–24 Jesus foretells the destruction of the temple and Jerusalem (vv. 5–24) and the coming of the Son of Man (vv. 25–38). As is also the case earlier in Luke (17:22; 19:43–44), the destruction of Jerusalem in A.D. 70 is used by Jesus as a pattern or a “type” of the ultimate destruction at the end of the age when Christ returns.
Herod’s Temple Complex in the Time of Jesus
When the Gospels and the book of Acts refer to entering the temple or teaching in the temple, it is often not a reference to Herod’s temple itself, but rather to this temple complex, including a number of courts and chambers that surrounded the temple. These latter structures were the great and wonderful buildings referred to by the disciples in Matt. 24:1; Mark 13:1–2.
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LUKE—NOTE ON 21:5–6 how it was adorned. The beauty and size of Herod the Great’s Temple Mount exceeded that of most of the Seven Wonders of the World. It was more than twice the size of the Acropolis in Athens (see Herod’s Temple Complex in the Time of Jesus). It was 0.96 miles (1.55 km) around and enclosed a space equivalent to one-sixth of the entire city. noble stones. One of the stones of the temple complex still remaining measures 45 x 11.5 x 12 feet (13.7 x 3.2 x 4 m) and is estimated to weigh 570 tons. offerings. Tapestries, gold and bronze doors, golden grape clusters, etc. The days will come refers not to the second coming but to a time in history before that (see 5:35; 17:22; 19:43; 23:29). not . . . one stone upon another. Fulfilled in A.D. 70 when Rome destroyed Jerusalem and the temple.
LUKE—NOTE ON 21:7–9 when will these things be, and what will be the sign? See notes on Matt. 24:3; Mark 13:4–37. For many introduces what the disciples should not be led astray by. in my name. People claiming the title “Messiah.” These imposters will say I am he, that is, “I am the Messiah,” and therefore the time is at hand! (compare Dan. 7:22; Rev. 1:3; 22:10). Do not go after them, for these pretenders are not Christ himself.
LUKE—NOTE ON 21:12 before all this. Before the events of vv. 6–11.
LUKE—NOTE ON 21:14 not to meditate beforehand how to answer. Compare 12:11–12.
LUKE—NOTE ON 21:16 You will be delivered up even by parents intensifies 12:53; 14:26; 18:29. Some of you suggests that there will be only a few martyrs, but there will be some.
LUKE—NOTE ON 21:18 In light of the prediction that some disciples will be “put to death” (v. 16), it is best to take not a hair of your head will perish as a metaphorical way of saying that God’s people will suffer no eternal spiritual harm.
LUKE—NOTE ON 21:19 gain your lives. That is, will be enabled to share in the full benefits of final salvation in the end times; see 9:24.
LUKE—NOTE ON 21:20–24 In vv. 8–19 the audience is Jesus’ followers (“you”). Here it is described as “those,” “women,” “this people,” and “they,” indicating that Jesus’ followers are not the ones being directly addressed.
LUKE—NOTE ON 21:20 Jerusalem surrounded by armies. The first fulfillment of this was the destruction of Jerusalem in A.D. 70. Some of what Jesus predicted in vv. 5–24 may also find fulfillment in events that precede Christ’s second coming.
LUKE—NOTE ON 21:21 Then (while there is still time) . . . flee to the mountains (see note on Matt. 24:16). Those who are inside the city (should) depart before the Roman siege occurs.
LUKE—NOTE ON 21:22 Days of vengeance refers to God’s vengeance and judgment, not Rome’s. to fulfill all that is written. Compare 18:31; 24:44; Acts 13:29.
LUKE—NOTE ON 21:23 women who are pregnant and . . . nursing. In war, they are the most vulnerable. What was normally a blessing would now present a great difficulty.
LUKE—NOTE ON 21:24 the edge of the sword. Compare Jer. 21:7; Heb. 11:37. Until the times of the Gentiles are fulfilled may point to a later time when Israel/Jerusalem will repent and be restored to God’s favor (see Rom. 11:11–32).
LUKE—NOTE ON 21:25–28 Signs in sun and moon and stars and the powers of the heavens will be shaken describes great changes in the skies (see note on Matt. 24:29). they will see. The second coming involves the visible return of the Son of Man from heaven (Acts 1:11; see notes on Matt. 8:20; 24:30). These things . . . take place refers to Luke 21:25–27. Redemption refers to the time of Christ’s return (Rom. 8:23).
LUKE—NOTE ON 21:31 So also introduces the reality to which the fig tree analogy of vv. 29–30 points. These things refers to the second coming (vv. 25–28). The kingdom of God is near means the consummation of the kingdom (see Introduction: Key Themes), when the Son of Man returns.
LUKE—NOTE ON 21:32 this generation will not pass away. See note on Matt. 24:34.
LUKE—NOTE ON 21:33 my words will not pass away. This applies to all of Jesus’ teaching, but specifically to his teaching about the certainty of his return and the events leading up to it.
LUKE—NOTE ON 21:34 that day. When the Son of Man comes (v. 27) and the kingdom comes in its fullness (v. 31).
LUKE—NOTE ON 21:35 The warnings of vv. 34 and 36 apply to people throughout the whole earth, not just “those who are in Judea” (v. 21).
LUKE—NOTE ON 21:36 to escape all these things. That is, to avoid being harmed by the difficult times before Christ’s return.
LUKE—NOTE ON 22:1–23:56 The Suffering and Death of Jesus. As Jesus’ death draws near, the scene shifts from the temple area to the city of Jerusalem. The emphasis shifts from Jesus’ teachings to events surrounding his death.
LUKE—NOTE ON 22:1–38 As Jesus has his last meal with his disciples, he once again discusses with them his approaching death. Meanwhile, plans are set in motion against him.
LUKE—NOTE ON 22:1 The Feast of Unleavened Bread spanned the 15th to the 21st of Nisan, the first month in the Jewish calendar (March/April in the Gregorian calendar). See note on Mark 14:12. Passover. See note on Luke 2:41.
LUKE—NOTE ON 22:2 The chief priests and the scribes are acting as a group. The “chief priests” are not the high priests but members of the most prominent priestly families. See notes on Matt. 2:4; 26:3–4.
LUKE—NOTE ON 22:3 Judas had never truly believed in Jesus, and Jesus was aware of this (see John 6:64, 70). Apparently none of his other disciples realized it (see note on Luke 22:23). Judas’s pattern of dishonest behavior was evidence of his unbelief (see John 12:6). Now, with the consent of Judas’s own sinful heart, Satan entered into Judas, prompting him to go to the chief priests with a plot against Jesus (Luke 22:4; see also John 13:27).
LUKE—NOTE ON 22:4–6 officers. Leaders of the temple police (see v. 52). how he might betray him. Judas planned things so that Jesus would be arrested away from the crowd (see v. 53 and note on Mark 14:10–11).
LUKE—NOTE ON 22:7–13 on which the Passover lamb had to be sacrificed. See note on Matt. 26:17. The Passover meal had to be eaten in Jerusalem (Deut. 16:5–6). Go and prepare involved having the lamb sacrificed at the temple, roasting it, preparing the room for the meal, and preparing various side dishes. The disciples would be met by a man carrying a jar of water—something one would expect a woman to be doing. The secretive nature of the meeting suggests that Jesus was seeking privacy. Everything takes place just as he had told them (compare Luke 19:32), suggesting either a prearrangement or a miraculous work of God.
The Last Supper
After Jesus and his disciples ate the Passover meal, they crossed the Kidron Valley and entered a garden called Gethsemane (meaning “oil press”), where they often spent time while visiting Jerusalem (see 22:39).
LUKE—NOTE ON 22:14–23 Luke’s version of Jesus’ final Passover meal with his disciples differs in two ways from Matt. 26:17–29 and Mark 14:17–25. Luke places Jesus’ statement about his betrayal after the meal rather than before (probably an arrangement by topic), and he refers to two cups (Luke 22:17–18, 20) rather than one.
LUKE—NOTE ON 22:14 when the hour came. The “hour” to celebrate the Passover (v. 15) and, in a broader sense, the “hour” of Jesus’ suffering and death (v. 53; John 13:1; 17:1). he reclined at table. The Passover was eaten in a reclining position, as were other festive meals (Luke 11:37; see note on Matt. 26:20).
LUKE—NOTE ON 22:16 I will not eat it means “I will not eat it again” (see esv footnote). Until it is fulfilled refers to the future messianic banquet (see note on Rev. 19:9–10).
LUKE—NOTE ON 22:17 took a cup. See note on Matt. 26:27.
LUKE—NOTE ON 22:19 The expression This is my body has been interpreted in various ways throughout the history of the church. Roman Catholics believe that the bread and wine actually become the body and blood of Christ. Lutherans believe that the literal body and blood of Christ are present “in, with, and under” the bread and wine. Some Anglicans refer to the “real presence” of Christ in the bread and wine. Most other Protestants believe that the body and blood of Christ are not literally, physically present in the elements of the meal, but that Christ is present symbolically. Most would also add that Christ is present spiritually with and in those who receive the elements in faith. given for you. This same verb is connected to sacrifice in Mark 10:45; Luke 2:24; Gal. 1:4. The Greek translated “for you” often has the meaning of one person doing something in place of someone else. Jesus’ body will take the place of the Passover lamb. God will “pass over” the sins of the people because of Jesus’ sacrifice. Do this in remembrance of me. See note on 1 Cor. 11:24.
LUKE—NOTE ON 22:20 This cup. See notes on Matt. 26:28; Luke 22:42. New covenant in my blood (see “blood of the covenant,” Ex. 24:8; see also Lev. 17:11–14) indicates that Jesus’ blood is sacrificial blood, sealing a new covenant. Poured out, that is, in death. for you. Compare Mark 14:24; Luke 22:19.
LUKE—NOTE ON 22:21 the hand of him who betrays me. See note on Matt. 26:23.
LUKE—NOTE ON 22:22 The approaching death of the Son of Man has been determined by God. However, woe to that man by whom he is betrayed means that Judas is still responsible for his actions (see note on Mark 14:21).
LUKE—NOTE ON 22:23 which of them it could be. Judas is still present. His behavior, like his previous conduct, apparently did not give him away as the traitor.
LUKE—NOTE ON 22:24 greatest. Compare Mark 8:34–38.
LUKE—NOTE ON 22:27 But I. Jesus is the supreme example of humility (John 13:3–17).
LUKE—NOTE ON 22:30 For eat and drink in the kingdom of God, see 13:29; 14:15. Jesus’ claim that the messianic banquet is my table and that the kingdom of God is my kingdom would be seen as disrespectful if it were not true.
LUKE—NOTE ON 22:31 Satan demanded to have you (compare Job 1–2), that he might sift you like wheat. “You” is plural in these two instances, indicating that all the disciples are in view, not just Peter. In other words, “Satan is seeking to shake you all violently, as one does wheat, to cause you to fall.”
LUKE—NOTE ON 22:32 I have prayed . . . that your faith may not fail. “Your” here is singular, so Peter alone is addressed. turned. See Acts 3:19; 9:35.
LUKE—NOTE ON 22:34 rooster . . . crow. Each morning, roosters would crow a number of times separated by a few minutes. In Mark Jesus specifies the first two individual crowings. Matthew, Luke, and John, however, refer to the entire time of several crowings. See note on John 13:38. deny three times. See Luke 22:54–62.
FACT
Jesus knows us. Jesus knew that, in his hour of greatest need, Peter would deny him (22:34). He also knew that Peter would repent and go on to be a great leader in the church (v. 32; see Acts 2:14–41). As Paul declared, “The Lord knows those who are his” (2 Tim. 2:19).
LUKE—NOTE ON 22:35–36 Earlier in his ministry, Jesus sent his disciples out with no moneybag (see 9:3; 10:4). moneybag . . . knapsack. Now, however, they will need extra provisions and supplies. let the one who has no sword . . . buy one. Many interpreters believe this means being armed spiritually to fight spiritual foes (compare Eph. 6:10–17). According to this view: (1) in Luke 22:38 the disciples misunderstand Jesus’ command and produce literal swords; Jesus’ response that “It is enough” is a rebuke, as if he were saying, “Enough of this talk about swords”; (2) just a few minutes later Jesus will again prohibit the use of a literal sword (vv. 49–51). Others take this as a command to have a literal sword for self-defense. According to this view: (1) the moneybag, knapsack, and cloak in this verse are literal, so the sword must be literal as well; (2) Jesus’ response that “It is enough” (v. 38) actually approves the swords the disciples have as being enough, and his later rebuke in vv. 49–51 only prohibits them from blocking his arrest and suffering, that is, from seeking to advance the kingdom of God by force; (3) the very fact that the disciples possess swords (v. 38) suggests that Jesus has not prohibited them from carrying swords up to this point, and Jesus never prohibited self-defense (see note on Matt. 5:39). Both views have some merit.
LUKE—NOTE ON 22:37 Scripture must be fulfilled. Jesus’ coming suffering and death are a necessary part of God’s plan. he was numbered with the transgressors. See 23:32–33, 39–43; Isa. 53:12.
LUKE—NOTE ON 22:38 Lord, here are two swords. See note on vv. 35–36.
LUKE—NOTE ON 22:40 when he came to the place. Luke assumes his readers knew that “the place” was the garden of Gethsemane. Pray that you may not enter into temptation. The temptation was to give in to physical sleep (see vv. 45–46) and thus fail in their responsibility to support Jesus. It may point also to the temptation to deny Jesus when he is led away to the cross (see vv. 54–62).
LUKE—NOTE ON 22:41 knelt down. A posture of complete humility in prayer.
LUKE—NOTE ON 22:42 On Father, see note on Matt. 6:9. this cup. A symbol of Jesus’ future suffering (see Matt. 20:22–23; Mark 10:38–39). Taking the cup shows that Jesus took God’s wrath upon himself (see Isa. 51:17, 22; Jer. 25:15; Ezek. 23:31–33; Hab. 2:16). Jesus died for the sake of and instead of his people (see notes on Mark 14:36; John 18:11; Rom. 3:25; 1 John 2:2). Nevertheless, not my will, but yours, be done. Jesus intentionally, voluntarily, and obediently “endured the cross, despising the shame” (Heb. 12:2).
FACT
Take this cup from me. Drinking cups were often mentioned in the Bible as symbols of God’s wrath or judgment. For Jesus to figuratively drink from such a cup meant suffering God’s punishment on behalf of sinful people (22:42). This is what he willingly did when he died on the cross.
LUKE—NOTE ON 22:44 Jesus was in agony in anticipation of bearing “our sins in his own body on the tree” (1 Pet. 2:24). his sweat became like great drops of blood falling down to the ground. Though the word “like” may indicate that this is a metaphor, there are other accounts of people sweating blood—a condition known as hematidrosis, where extreme anguish or physical strain causes one’s capillary blood vessels to dilate and burst, mixing sweat and blood. In either case, Luke is describing the intensity of Jesus’ emotional and physical trauma.
LUKE—NOTE ON 22:45 sleeping for sorrow. It had been a long day, and the disciples were emotionally and physically exhausted.
LUKE—NOTE ON 22:47 kiss. It was customary for a disciple to greet his teacher with a kiss. Here it serves to identify Jesus in the darkness (see Mark 14:44).
Jesus’ Arrest, Trial, and Crucifixion
The path from Jesus’ arrest to his crucifixion (part of which is often called the Via Dolorosa, “Way of Sorrows”) is difficult to retrace with certainty. According to a possible harmony of the Gospel accounts, after the Passover meal Judas led a contingent of soldiers to Gethsemane to arrest Jesus (1). From there Jesus was led to Annas (location unknown), who sent him to his son-in-law Caiaphas, the high priest (2). The Jewish leaders then appealed to the Roman governor Pilate to have Jesus put to death (3). Luke records that Pilate sent Jesus to Herod Antipas (4), who questioned Jesus but returned him to Pilate without rendering any judgment (5). Pilate then sent Jesus to be crucified at Golgotha (6).
LUKE—NOTE ON 22:49–51 what would follow. Jesus’ arrest. shall we strike with the sword? Swords were commonly worn for protection against thieves.
LUKE—NOTE ON 22:50–51 cut off his right ear. See note on John 18:10. That Jesus touched and healed him is recorded only in Luke.
LUKE—NOTE ON 22:52 chief priests . . . elders. They are acting as a group. The “chief priests” are not the high priests but members of the most prominent priestly families. officers of the temple. Leaders of the temple police.
LUKE—NOTE ON 22:54–62 Luke places Peter’s denial of Jesus earlier than Jesus’ appearance before the Sanhedrin (vv. 66–71), while Matthew and Mark place it afterward. Luke may have wanted to arrange his material in a more topical, “orderly” way (see 1:3).
LUKE—NOTE ON 22:54 high priest’s house. The home of Caiaphas (Matt. 26:57), the ruling high priest (see notes on Matt. 26:57–58; John 18:24), was perhaps shared with his father-in-law Annas. Peter was following “to see the end” (Matt. 26:58).
LUKE—NOTE ON 22:59 The people in the courtyard know by his accent that Peter is a Galilean (Matt. 26:73).
LUKE—NOTE ON 22:63 The men . . . holding Jesus were probably “officers” (vv. 4, 52), that is, leaders of the temple police.
LUKE—NOTE ON 22:66–71 Luke’s account of Jesus’ trial is much shorter than Matthew’s and Mark’s.
LUKE—NOTE ON 22:66 When day came. Luke combines the first (Mark 14:53–65) and second (Mark 15:1) meetings of the Sanhedrin. assembly of the elders. A synonym for the Sanhedrin.
LUKE—NOTE ON 22:67–68 If you are the Christ, tell us. This was the key issue of the trial.
LUKE—NOTE ON 22:69 the Son of Man shall be seated at the right hand . . . of God. Jesus declares that he is the human Messiah anticipated by the Jews and also the divine Son of Man (Dan. 7:13–14) who sits at the right hand of God (Ps. 110:1–2) and who will come in power to reign over the earth (see note on Matt. 8:20).
LUKE—NOTE ON 22:70 Son of God, “the Christ” (Messiah; v. 67), and “Son of Man” all refer to Jesus. Each emphasizes different aspects of his person and role. “Son of God” points to Jesus’ unique relationship to God. “Christ” indicates that Jesus claimed to be the Son of David, the Messiah. “Son of Man” points to the person identified in Dan. 7:13–14 who will rule the kingdom of God. You say that I am. A Greek expression that throws responsibility back upon the one asking the question (compare Matt. 26:25, 64).
LUKE—NOTE ON 22:71 What further testimony do we need? The desire to catch Jesus in something he might say (compare 11:54; 20:20, 26) has been achieved. We have heard . . . from his own lips indicates that the members of the Sanhedrin considered Jesus’ claims (22:68–70) to be enough to condemn him.
LUKE—NOTE ON 23:1–5 Only Rome could sentence someone to death (John 18:31), so the Sanhedrin brought Jesus to Pilate. The charges are now changed from religious (“blasphemy”) to political ones (Luke 23:2).
LUKE—NOTE ON 23:1 the whole company of them. The “assembly” (Sanhedrin) of 22:66. before Pilate. See 3:1. Normally the seat of the Roman government in Judea was Caesarea, not Jerusalem. Pilate was in Jerusalem at Passover to prevent rebellious activities. The Gospels suggest that Pilate was willing to execute Jesus because of his desire to maintain public calm. Jewish sources considered Pilate’s reign to have been quite harsh, charging him with greed and cruelty (see 13:1). Josephus mentions Pilate bringing pagan Roman troops into Jerusalem and taking temple funds to build an aqueduct.
LUKE—NOTE ON 23:2 began to accuse him. That is, bring formal charges against him. The religious reasons for Jesus’ condemnation would be of little interest to Rome, so the Sanhedrin changes them to political charges. The first charge, misleading our nation, involves seducing the nation away from loyalty to Rome. The second, forbidding . . . tribute to Caesar, is clearly false (see 20:20–26). The third is that he himself is Christ, a king (compare John 18:33, 36, 37). Jesus’ claims to kingship would be a direct challenge to Caesar.
LUKE—NOTE ON 23:3 Ignoring the first two charges, Pilate focuses on the third and asks, Are you the King of the Jews? Jesus’ answer, You have said so, repeats his earlier reply (see note on 22:70).
LUKE—NOTE ON 23:4–5 These verses are unique to Luke and emphasize Jesus’ innocence. Pilate’s verdict I find no guilt is repeated in vv. 14–16 and 22. they. The chief priests and crowds.
LUKE—NOTE ON 23:6–16 This account is found only in Luke (compare Acts 4:27–28). Both Pilate and Herod Antipas found Jesus innocent (Luke 23:15).
LUKE—NOTE ON 23:7 On Herod Antipas, see notes on 3:1; Matt. 14:1.
LUKE—NOTE ON 23:9 Jesus made no answer. Jesus’ silence fulfills Isa. 53:7. It places the responsibility for his death squarely on his accusers.
LUKE—NOTE ON 23:11 Herod and his soldiers dressed Jesus in splendid clothing (compare Mark 15:17–20) to mock his claim to kingship.
LUKE—NOTE ON 23:14 did not find this man guilty. For the second time, Pilate acknowledges Jesus’ innocence.
LUKE—NOTE ON 23:18 they. The chief priests, the rulers, and the people who have been stirred up by them. Away with this man, and release . . . Barabbas assumes knowledge of the custom of releasing a prisoner at the Passover (see Matt. 27:15; Mark 15:6; and the esv footnote on Luke 23:16). “Away with him” essentially means “crucify him” (compare John 19:15; see also Luke 23:21). Barabbas was a notorious criminal who had committed robbery, treason, and murder.
LUKE—NOTE ON 23:22 For the third time Pilate affirms Jesus’ innocence (compare vv. 4, 14–15).
LUKE—NOTE ON 23:25 Luke emphasizes that choosing Barabbas involved releasing one guilty of insurrection and murder and condemning Jesus. he delivered Jesus over to their will. See 9:44; 18:32; 24:7. Pilate gave in to the wishes of the crowd. He condemned Jesus to crucifixion, the Roman means of executing criminals convicted of high treason.
LUKE—NOTE ON 23:26 they (the Roman soldiers) . . . seized one Simon of Cyrene. Cyrene was a region in North Africa with a large Jewish population. Simon was likely a Jew who had traveled to Jerusalem for the Passover. See notes on Mark 15:21; Acts 13:1. Since he already had been scourged (see notes on Matt. 27:26; Mark 15:15; John 19:1), Jesus’ physical condition may have prevented him from carrying the cross.
LUKE—NOTE ON 23:27–31 Jesus quotes from Zech. 12:10–14. the days are coming. See Luke 19:43; 21:6, 22–24. “Blessed are the barren.” See note on 21:23. In those days, the “reproach” of childlessness (see 1:25) will be a blessing. “Fall on us.” Compare Hos. 10:8; Rev. 6:16. green . . . dry. If God did not spare his innocent son (“green” wood), how much worse will it be when he allows the Romans to unleash his wrath on a sinful nation (“dry” wood)?
LUKE—NOTE ON 23:32 Two others . . . criminals fulfills the prophecy of Isa. 53:12.
LUKE—NOTE ON 23:33 The Skull. In Matthew it is also called Golgotha, a transliteration of the Aramaic word for “skull.” See notes on Matt. 27:33; John 19:17. In Matt. 27:38 and Mark 15:27 the criminals are called “robbers”; see note on Matt. 27:38.
LUKE—NOTE ON 23:34 They cast lots to divide his garments is a clear reference to Ps. 22:18. Casting lots was sometimes used in the OT to discover God’s will, but here it is a form of gambling by the Roman guards. Father, forgive them, for they know not what they do. Jesus follows his own teaching about loving one’s enemies (see Luke 6:35). His death was the basis upon which those who crucified him could be forgiven (Isa. 53:12). “They know not what they do” does not take away the responsibility of the religious or political leaders for Jesus’ death, but it shows that they did not fully understand the horrible evil that they were doing in crucifying the “Holy and Righteous One” (Acts 3:14).
LUKE—NOTE ON 23:35 Luke contrasts the behavior of the Jewish crowds (the people stood by; compare v. 48) and the Sanhedrin (but the rulers scoffed). The highest levels of Israel’s establishment seek one more opportunity to insult Jesus. He saved others; let him save himself. Compare Ps. 22:7–8. This is the first of three similar taunts (see Luke 23:37, 39). Christ of God. Christ means “Messiah” or “Anointed One.”
LUKE—NOTE ON 23:36 The soldiers also mocked him . . . offering him sour wine. This “wine vinegar” was the ordinary wine soldiers drank. Giving him a drink would keep him alive and continue his suffering.
LUKE—NOTE ON 23:38 It was customary for the charge against an executed person to be displayed prominently (inscription; see notes on Matt. 27:37; Mark 15:26; John 19:20). Over him suggests the cross was shaped like a lowercase “t.” Jesus was crucified on political grounds for claiming to be the Messiah, the King of the Jews.
LUKE—NOTE ON 23:39–43 This material occurs only in Luke. Hanged is a synonym for “crucified” (see Acts 5:30; also Deut. 21:22–23). Jesus, remember me when you come into your kingdom is both a plea and a confession of faith. Paradise is another name for heaven, the dwelling place of God and eternal home of the righteous (see 2 Cor. 12:3).
LUKE—NOTE ON 23:44–45 about the sixth hour . . . until the ninth hour. Noon until 3:00 P.M. (compare Matt. 27:45; Mark 15:33). Darkness represents lament (Amos 8:9–10) and divine judgment (Ex. 10:21–23). Here it is both literal (the sun’s light failed) and figurative, probably signifying that Jesus was bearing God’s wrath for his people (compare Joel 2:2; Amos 5:18, 20; Zeph. 1:15). It also expresses God’s judgment upon humanity for crucifying his Son. The darkness was not caused by a solar eclipse (see note on Matt. 27:45). The curtain leading from the Holy Place into the Most Holy Place was torn in two (see note on Matt. 27:51); see Herod’s Temple in the Time of Jesus.
LUKE—NOTE ON 23:46 I commit my spirit! Jesus’ own human spirit returned to the presence of God the Father (see note on John 19:30; also see Ps. 31:5; Eccles. 12:7; Acts 7:59). having said this he breathed his last. See note on John 10:17.
LUKE—NOTE ON 23:47 A centurion is a Roman officer in charge of a hundred men. Certainly this man was innocent. A final expression of Jesus’ innocence (compare v. 41; Matt. 27:54; Mark 15:39).
LUKE—NOTE ON 23:48 beating their breasts. A sign of grief and repentance (compare 18:13).
LUKE—NOTE ON 23:49 all his acquaintances. Jesus’ relatives, friends, and disciples. The women (see 8:1–3) are singled out because of their role in the resurrection account (23:55–56; 24:1–12; see John 19:25–27 and note on John 19:25).
LUKE—NOTE ON 23:50–51 a man named Joseph. See note on Matt. 27:57–60. He is unknown except for this incident, recorded in all four Gospels. The location of Arimathea is not certain, though some identify it as Ramah (or Ramathaim-Zophim; see 1 Sam. 1:19). From the Jewish town implies that Luke’s readers were Gentiles (see Luke 1:26). a member of the council. The Sanhedrin. A good and righteous man (compare 1:6; 2:25) and looking for the kingdom of God imply that Joseph was a believer (Matt. 27:57 calls him “a disciple of Jesus”).
LUKE—NOTE ON 23:52 went to Pilate and asked. As a member of the Sanhedrin, Joseph had greater access to the governor. His request would raise less suspicion and hostility than if Jesus’ family or the disciples had asked.
LUKE—NOTE ON 23:53 Then he took it down. Joseph supervised the removal of Jesus’ body from the cross. a tomb cut in stone. Joseph’s own tomb (Matt. 27:60; see note on Mark 15:46). Thus Jesus is buried in a rich man’s tomb (fulfilling Isa. 53:9). where no one had . . . been laid. Compare John 19:41.
LUKE—NOTE ON 23:54 The day of Preparation was the day before the Sabbath, Friday (see notes on John 19:14; 19:31; 19:42).
LUKE—NOTE ON 23:55 The women . . . followed and saw the tomb, so that they could return to it later (see 24:1).
LUKE—NOTE ON 23:56 Because they thought the body was not properly prepared, the women (whom Mark 16:1 identifies as “Mary Magdalene, Mary the mother of James, and Salome”) prepared spices and ointments.
LUKE—NOTE ON 24:1–53 The Resurrection of Jesus. Luke’s Gospel began in the temple (1:5–23). After Jesus has risen from the dead, it will conclude in the temple as well (24:52–53).
LUKE—NOTE ON 24:1 on the first day of the week. All four Gospels state that the resurrection took place on Sunday.
LUKE—NOTE ON 24:4 two men. Angels (v. 23; compare Matt. 28:2, 5).
FACT
The entrance to the tomb where Jesus was buried was probably about 2 feet (0.6 m) wide and 3 feet (0.9 m) tall. It was covered with a stone, perhaps a foot (0.3 m) thick and 4 feet (1.2 m) in diameter. The body would have been placed on a bench until it could be prepared for burial.
LUKE—NOTE ON 24:5 They were frightened (see v. 37; Acts 10:4) refers to fear that can lead to reverence (see Luke 1:12). The appearance of angels often produced such fear (see Judg. 13:19–20). For the living, see Luke 24:23; Acts 3:15.
LUKE—NOTE ON 24:6 Remember how he told you. See 9:22, 44; 18:32–33.
LUKE—NOTE ON 24:7 Must emphasizes the necessity of God’s providential plan being fulfilled (see 9:22). third day. See 9:22.
LUKE—NOTE ON 24:8 They remembered his words, that is, his prophecies of 9:22, 44; 18:32–33.
LUKE—NOTE ON 24:9 the eleven. Judas is now missing (see v. 33; Matt. 28:16; Acts 1:26). and to all the rest. See Luke 24:13–25; Acts 1:15.
LUKE—NOTE ON 24:10 Mary . . . and the other women. At least five women went to the tomb (see note on Mark 16:7). For apostles, see Luke 6:13 and note on Rom. 1:1.
LUKE—NOTE ON 24:12 Peter rose and ran. Compare John 20:3–6. For the linen cloths by themselves, see note on John 20:6.
LUKE—NOTE ON 24:13 That very day is the first day of the week, Sunday (see v. 1). two of them. One is unnamed, the other is Cleopas (v. 18). They were going to Emmaus, possibly after having celebrated the Passover in Jerusalem. The location of Emmaus is uncertain, but it was in Judea seven miles (11 km) from Jerusalem.
Jesus’ Appearances after His Resurrection
Each of the Gospels and a few other NT books mention various appearances by Jesus after his resurrection, but only Luke notes that Jesus ascended to heaven from the Mount of Olives just outside Jerusalem. Luke also recounts Jesus’ discussion with the two disciples on the road to Emmaus (likely modern Qaluniyah, not the Emmaus of the intertestamental period, which lay too far west). Matthew and John note that Jesus also appeared to his disciples in the region of Galilee.
LUKE—NOTE ON 24:16 But their eyes were kept (by God; compare 9:45; 18:34) from recognizing him. Compare John 20:14–15; 21:4.
LUKE—NOTE ON 24:19–20 Prophet is a correct but inadequate designation (see 7:16). chief priests and rulers . . . crucified him. While the physical act of crucifixion was done by the Romans, Luke places the human responsibility for Jesus’ crucifixion primarily on the Jewish religious leaders.
LUKE—NOTE ON 24:24 Some of those . . . went to the tomb assumes that, after Peter’s visit, other disciples went (compare John 20:2–10) and also found it empty.
LUKE—NOTE ON 24:26 Was it not necessary? The OT teaches that the Messiah will die (Isa. 53:1–12) before entering into his glory (see Luke 9:22; 24:44). This glory, foreshadowed in 9:32, comes at his resurrection and then more fully at his ascension into heaven (22:69; Acts 2:33; Phil. 2:8–11; Heb. 1:3).
LUKE—NOTE ON 24:27 Moses and all the Prophets. The entire OT, also referred to as all the Scriptures. Jesus explained to them how the prophecies about the Messiah and the patterns of God’s activity throughout the OT looked forward to Jesus himself. (See Overview of the Bible.)
LUKE—NOTE ON 24:30 For other resurrection appearances associated with eating, see vv. 41–43; John 21:9–15; Acts 10:41. he took the bread and blessed and broke it and gave it to them. There is striking similarity between this, the Last Supper (Luke 22:19), and the feeding of the 5,000 (see 9:16).
LUKE—NOTE ON 24:31 Their eyes were opened when Jesus broke the bread, suggesting that they recognized him as the crucified one who died for the redemption of Israel (see v. 21). Jesus vanished. Compare v. 36; John 20:19, 26.
LUKE—NOTE ON 24:34–35 The Lord has risen indeed, and has appeared to Simon. See Mark 16:7; 1 Cor. 15:5.
LUKE—NOTE ON 24:36 Jesus . . . stood among them. For Jesus in his resurrected state being able to appear and disappear, see note on John 20:19. Peace to you. See John 20:19 and note on John 14:27.
LUKE—NOTE ON 24:38 In light of what Jesus says in vv. 39–40, their doubts include some confusion about the physical reality of Jesus’ resurrection body and continuing questions about the reality of the resurrection itself.
LUKE—NOTE ON 24:39 See. . . . Touch me, and see (compare John 20:25, 27; 1 John 1:1). Jesus is not a disembodied spirit. it is I. The risen Christ and Jesus of Nazareth are the same person. The resurrected body of the risen Christ is gloriously different from his pre-resurrection body. His body now is fully healed and not subject to death and decay (see 1 Cor. 15:1–19, 50–58).
FACT
Resurrected as real people! After his resurrection, Jesus had a real physical body. He was not just a disembodied spirit. He could eat and be touched (24:39–43). Christians will also experience real, physical resurrection from the dead (1 Corinthians 15).
LUKE—NOTE ON 24:41 anything . . . to eat. Jesus proves the physicality of his resurrected body by eating and allowing the disciples to touch him.
LUKE—NOTE ON 24:44 My words refers to Jesus’ teaching about his death and resurrection (see note on 9:21–22). The Law of Moses and the Prophets and the Psalms refers to the three divisions of the OT in Jesus’ day.
LUKE—NOTE ON 24:45 he opened their minds to understand. True understanding of the Scriptures is a gift of God (see 9:45; 18:34).
LUKE—NOTE ON 24:46 The Christ should suffer repeats v. 26. Jesus’ death and resurrection were necessary in order to fulfill God’s plan.
LUKE—NOTE ON 24:47 repentance and forgiveness of sins. See esv footnote; and note on Acts 2:38. in his name. See notes on Acts 2:38; 10:48. to all nations, beginning from Jerusalem. All the peoples of the earth; see Acts 1:8.
LUKE—NOTE ON 24:48 witnesses of these things. As eyewitnesses, the disciples served as guardians of the gospel tradition (1:2).
LUKE—NOTE ON 24:49 The promise of my Father refers to the Holy Spirit (see note on Acts 2:33). John the Baptist announced that the coming of the Holy Spirit is a sign that the Messiah had come (Luke 3:15–17). The Holy Spirit would enable the disciples to act as Jesus’ witnesses (see Acts 1:8). But stay in the city until (see Acts 1:4). For the tie between power and the Spirit, see note on Luke 1:16–17.
LUKE—NOTE ON 24:50 Jesus led them out as far as Bethany on the Mount of Olives (see notes on 19:29; John 11:1).
LUKE—NOTE ON 24:51 While he blessed them indicates that the blessing of v. 50 lasted for a period of time. he parted from them and was carried up into heaven (see Acts 1:9, 11). In John 20:17 Jesus states that he is “ascending” to his Father. See note on Acts 1:9.
LUKE—NOTE ON 24:52–53 And they worshiped him (see note on Matt. 28:9). The Gospel ends where it began, with God’s people in the temple (compare Luke 1:5–17; 24:53) blessing God with great joy, “for he has visited and redeemed his people” (1:68).