The ESV Study Bible

LUKE—NOTE ON 1:1–4 The Prologue. The prologue to Luke’s Gospel, comprised of a single sentence, ranks among the finest Greek writing of the first century and demonstrates Luke’s skill and credentials as a writer (cf. 3:1–2; Acts 1:1–2).

LUKE—NOTE ON 1:1 Inasmuch introduces the purpose of Luke’s writing. Many may include more than just the authors of the Gospels. Accomplished emphasizes that Jesus’ ministry constitutes the realization or fulfillment of what is prophesied in the OT.

LUKE—NOTE ON 1:2–3 The sources for these narratives were the eyewitnesses and ministers, especially the 12 apostles (6:13–16). delivered. A technical Greek term for passing on tradition. word. Divine revelation. Luke’s credentials as a writer involve having followed (or investigated) all things closely (or carefully) for some time past. Orderly refers to logical orderliness (cf. Acts 11:4). most excellent. An address for officials (cf. Acts 23:26; 24:2; 26:25) and people of high social standing.

LUKE—NOTE ON 1:4 Luke’s purpose in writing is so that Theophilus might know the certainty of what he has been taught. Written Scripture gives believers more certainty than the memory of an oral proclamation can give.

LUKE—NOTE ON 1:5–2:52 The Infancy Narrative. The opening (1:8–23) and conclusion (2:21–52) of this section take place in the temple and form literary “bookends,” indicating its unity.

LUKE—NOTE ON 1:5–25 The Birth of John the Baptist Foretold. In Jesus’ day most Jews believed that for more than 400 years the Holy Spirit had not been active in Israel, because there had been no more prophets since Malachi. Now God once again visits his people.

LUKE—NOTE ON 1:5–7 John the Baptist’s birth is foretold during the reign of Herod the Great, who is described as the king of Judea (see note on Matt. 2:1). After being granted kingship from Rome in 40 B.C., Herod ruled Judea, Galilee, Samaria, Perea, and Idumea from 37–4. “Judea” is used broadly here to describe the land of the Jews rather than narrowly to refer to the Roman province. division of Abijah. To provide service for the temple, the priests were divided into 24 divisions, each of which served for a week, twice a year. During major festivals (Passover, Pentecost, the Feast of Tabernacles) all the divisions served. Luke focuses on one priest, Zechariah, and his wife, Elizabeth. Luke records both that they were righteous and blameless in all the commandments and that they had no child, for Elizabeth was barren. Their childlessness was not due to any personal sin on their part but to God’s sovereign and wise plan.

LUKE—NOTE ON 1:8–10 Zechariah—chosen by lot—is serving in the temple sanctuary. Outside the temple sanctuary the people were praying (see Introduction: Key Themes).

LUKE—NOTE ON 1:12 fear fell upon him. A typical reaction to an angelic or divine presence (cf. vv. 29–30, 65; 2:9).

LUKE—NOTE ON 1:13–14 your prayer has been heard. Though the specific content of Zechariah’s prayer is not given, it most likely would have included at least two petitions: Zechariah would have been interceding on behalf of Israel as a nation, and he apparently also raised a second petition, for a child, as indicated by v. 13b (cf. Gen. 25:21; 30:22; 1 Sam. 1:10–17). Zechariah must have prayed for a child hundreds of times over many years, and now at last the answer has come. Joy and gladness come to Zechariah and Elizabeth both because their childlessness has ended (cf. Luke 1:25) and because of (“for,” v. 15) what God will do through their son.

LUKE—NOTE ON 1:15 Abstinence from wine and strong drink indicates John’s ascetic lifestyle akin to the Nazirites in the OT (Num. 6:1–3). His being filled with the Holy Spirit in the womb (Luke 1:41) reveals God’s equipping him for his ministry. It also indicates that he was a distinct human person before birth and suggests that, in an uncommon way, God imparted regeneration to him before he was born.

LUKE—NOTE ON 1:18 How shall I know this? Zechariah requests a sign confirming the angel’s prediction (see v. 13 and note on v. 20).

LUKE—NOTE ON 1:19 I am Gabriel. I stand in the presence of God. This astounding “job description” identifies Gabriel as an angel of surpassing faithfulness, holiness, and responsibility (cf. Dan. 9:21).

LUKE—NOTE ON 1:20 you will be silent. The sign given by Gabriel is both gracious and a rebuke; it results in muteness (and probably also deafness, implied by v. 62; see note on vv. 62–63). But until the day that these things take place affirms that the promise will still be fulfilled.

LUKE—NOTE ON 1:22 Mute (Gk. kōphos) can mean either “mute” or “deaf,” depending on the context, and there is some evidence that it can at times mean “deaf and mute” (see note on vv. 62–63).

LUKE—NOTE ON 1:24–25 Why Elizabeth remained in seclusion five months is unclear, but it kept her pregnancy secret for a while and allowed her time to worship God (v. 25) and prepare for this special child. to take away my reproach. Childlessness was considered a disgrace (cf. Gen. 30:23; Isa. 4:1).

LUKE—NOTE ON 1:26–38 The Birth of Jesus Foretold. Luke moves from announcing the birth of John the Baptist to announcing the birth of Jesus. The mighty work of God through John’s conception and ministry will be surpassed by the greater miracle of virginal conception and the greater work of Christ.

LUKE—NOTE ON 1:26 sixth month. The sixth month of Elizabeth’s pregnancy (v. 24). Luke’s specifying that Nazareth was a city of Galilee suggests that his intended readers were not from Palestine and would therefore be unfamiliar with the city’s location (cf. 4:31). Excavations at Nazareth have located tombs, olive presses, wells, and vaulted cells for wine and oil storage, indicating that the village was a small agricultural settlement. However, Nazareth was located on a road leading from nearby Sepphoris into Samaria. The current Church of the Annunciation lies atop previous early Byzantine church structures and caves (from the 4th century or possibly earlier); these commemorated the early life of Jesus and his family.

LUKE—NOTE ON 1:27 Virgin describes Mary’s state both before the conception and during pregnancy (Matt. 1:25). betrothed. A legally binding engagement breakable only by divorce (Matt. 1:19). Joseph is a descendant of David (cf. Matt. 1:16, 20; Luke 1:32–33; 2:4; 3:23–38).

LUKE—NOTE ON 1:30 you have found favor (lit., “grace”; Gk. charis) with God. Mary is the recipient of God’s grace, not the giver of grace. Cf. Gen. 6:8.

LUKE—NOTE ON 1:32 Most High. This name for the true God comes from Gen. 14:18–22 (see note on Gen. 14:18), where Melchizedek, king of Salem, identifies Yahweh as “God Most High” (cf. Balaam [also a Gentile], Num. 24:16: “the Most High”; “the Almighty”). It became a common title for the Lord among the monotheistic Israelites, especially in the Psalms. (In Dan. 3:26; 4:24, 34 it is the title for God that both Daniel and Nebuchadnezzar hold in common, and is a favored name in the intertestamental book of Sirach.) Whereas John is the “prophet of the Most High” (Luke 1:76), Jesus is the “Son of the Most High.” He is the promised successor to the throne of David (see 2 Sam. 7:12–13, 16).

LUKE—NOTE ON 1:34 since I am a virgin (lit., “since I know no man”). Mary assumes that she will conceive (v. 31) while still a virgin.

LUKE—NOTE ON 1:35 The Holy Spirit will perform this great miracle, so that Mary will become pregnant without having sexual relations with a man. Therefore indicates that Jesus’ holiness derives from his being conceived by the Holy Spirit. Though Jesus was a genuine human being, he did not inherit a sinful nature and disposition from Adam, as all other human beings do (cf. 2 Cor. 5:21; Heb. 4:15; 1 Pet. 2:22; 1 John 3:5; by contrast, Ps. 143:2; Eph. 2:3).

LUKE—NOTE ON 1:38 Behold, I am the servant of the Lord. The section ends with Mary’s example of true discipleship, in submission to God’s word and promise.

LUKE—NOTE ON 1:39–56 Mary Visits Elizabeth. This section builds upon the previous two and contains an introductory narrative (vv. 39–41), two hymns (vv. 42–45, 46–55), and a conclusion (v. 56).

LUKE—NOTE ON 1:39–41 In those days (cf. 6:12; Acts 1:15) links the present account with the preceding. It is likely that both the hill country and Judah refer to the (largely hilly) region of Judea. The baby leaped could be seen as the prophetic first instance of John preparing the way for Jesus (see Luke 1:17, 76). John’s prophetic role is evidenced even as an unborn child in the womb. Elizabeth, filled with the Holy Spirit, explains the baby’s leaping (vv. 42–45).

LUKE—NOTE ON 1:42–45 Blessed are you among women. The reason for Mary’s blessedness is located in the second blessed is, i.e., because of the blessedness of the child she will bear (lit., the fruit of your womb).

LUKE—NOTE ON 1:44 The baby in my womb leaped for joy pictures the unborn child at the sixth month of pregnancy as a distinct person, able to feel “joy.”

LUKE—NOTE ON 1:45 Mary is blessed for her faith, but she is most blessed for the privilege of bearing the Son of God (see note on vv. 42–45).

LUKE—NOTE ON 1:46–55 Mary’s song of praise in these verses traditionally has been called the “Magnificat,” a title derived from the opening word (magnificat, magnifies) in the Latin Vulgate translation. The Magnificat is the first of three hymns in Luke 1–2, the other two being the “Benedictus” (1:68–79) and the “Nunc Dimittis” (2:29–32).

LUKE—NOTE ON 1:46–47 My soul magnifies the Lord. Mary’s hymn of praise (the Magnificat) follows the common form of Psalms of Thanksgiving, which begin by thanking God and then telling why one is thankful. The Magnificat carries echoes of the content and form of Ps. 103:1. my spirit rejoices. Mary’s entire being is caught up in praise to God. God my Savior. Mary herself is not free from sin but is in need of a Savior.

LUKE—NOTE ON 1:48 For indicates that Mary is about to present the grounds or foundation of her praise (vv. 46–47). he has looked. This first ground for Mary’s praise recalls Hannah’s hymn (1 Sam. 2:1–10). humble estate. Cf. Luke 1:52; 1 Cor. 1:26–29. God often uses people who are not great in the world’s eyes to work his great purposes on the earth. from now on. Cf. Luke 12:52; 22:18, 69; Acts 18:6. All generations … blessed recalls Luke 1:42.

LUKE—NOTE ON 1:50–55 The hymn moves from Mary to what her son’s birth means for believing Israelites. fear. Reverent, humble obedience that seeks to please God. The second ground for Mary’s praise is introduced by He has shown strength with his arm, an anthropomorphism for God’s might. has scattered … has brought. Luke’s use of the aorist tense expresses Mary’s certainty of what God will do. To Abraham and to his offspring emphasizes the fulfillment of salvation history.

LUKE—NOTE ON 1:57–80 The Birth of John the Baptist. This section includes Luke’s account of John’s birth (vv. 57–66) and Zechariah’s hymn of praise (vv. 67–79).

LUKE—NOTE ON 1:58 shown great mercy. Cf. v. 25. Rejoiced with her is a partial fulfillment of v. 14 (cf. 2:10).

LUKE—NOTE ON 1:60 Elizabeth names her son John as the angel instructed (v. 13), but the choice is questioned (v. 61).

LUKE—NOTE ON 1:62–63 They made signs to his father indicates that Zechariah was deaf as well as mute, or else they would simply have spoken to him (see note on v. 22). This is confirmed by the people’s amazement (v. 63) that he chose the same name as Elizabeth chose, something that would not have been surprising if he had been able to hear her. Zechariah, using a writing tablet (a wooden tablet covered with wax), affirms Elizabeth’s choice.

LUKE—NOTE ON 1:65–66 Fear comes upon all the neighbors of Zechariah and Elizabeth (cf. v. 12), for they suddenly realize that God is working among them. Luke emphasizes the greatness of John’s fame by his expressions all their neighbors, all the hill country of Judea, and all who heard.

LUKE—NOTE ON 1:67 Zechariah, filled with the Holy Spirit, like Elizabeth (v. 41), gives a prophecy (vv. 68–79), a single sentence in the Greek text. It is often called the “Benedictus,” from its first word in the Latin Vulgate.

LUKE—NOTE ON 1:68 Like the Magnificat (vv. 46–55), the Benedictus begins with a word of praise: Blessed be the Lord God of Israel. For indicates that all of the following (vv. 68–79) is the cause of Zechariah’s praise. he has visited and redeemed his people. With the events of vv. 5–67, the promised time of salvation has begun. (Cf. v. 78, which also speaks of God “visiting” his people with the dawning of the “sunrise … from on high”—that is, with the coming of Christ.)

LUKE—NOTE ON 1:69 The horn, symbolizing an animal’s strength, refers to Jesus. David. Cf. v. 27.

LUKE—NOTE ON 1:70 As he spoke … from of old emphasizes the fulfillment and continuity between the old and new covenants (cf. vv. 72–73).

LUKE—NOTE ON 1:73–75 swore to our father Abraham. The content of the oath (v. 73) is given in vv. 74–75, that is, to bless the world through Abraham’s offspring. The Benedictus proper ends at v. 75.

LUKE—NOTE ON 1:76–77 This knowledge, brought by John the Baptist, prepares the way for the coming of Jesus. Such knowledge is not merely theoretical or cognitive but deeply experiential, resulting in a fundamental change of heart and behavior (e.g., “repentance”; cf. 3:7–8). Salvation and the forgiveness of … sins (cf. 3:3) reveal the nature of the redemption brought by the Christ.

LUKE—NOTE ON 1:78–79 the sunrise shall visit us … to give light. Probably a metaphor referring to the coming of the Messiah (cf. Isa. 60:2–3; Mal. 4:2; and perhaps Num. 24:17).

LUKE—NOTE ON 1:80 the child grew and became strong in spirit. Cf. 2:40.

LUKE—NOTE ON 2:1–52 The Birth of Jesus Christ. This section includes three parts: Jesus’ birth (vv. 1–20); his presentation in the temple (vv. 21–40); and his presence as a boy in the temple (vv. 41–52).

Jesus’ Birth and Flight to Egypt

As the time drew near for Jesus to be born, a mandatory Roman registration made it necessary for Joseph to return to his ancestral home of Bethlehem. There Mary gave birth to Jesus, and later, wise men from the East came to worship him. The wise men’s recognition of a new king, however, troubled King Herod and the ruling establishment in Jerusalem, and Herod the Great sought to kill Jesus. Joseph and his family escaped to Egypt and stayed there until Herod died. When they returned to Palestine, they settled in the remote district of Galilee, where Jesus grew up in the village of Nazareth, to avoid the attention of the rulers in Jerusalem.

Jesus’ Birth and Flight to Egypt

LUKE—NOTE ON 2:1–20 Jesus Is Born. Whereas the birth of John is described in two verses (1:57–58), the birth of Jesus (the “greater” one) covers 20 verses.

LUKE—NOTE ON 2:1 The fact that Jesus was born in Bethlehem rather than in Nazareth (cf. 1:26) was due to a decree, i.e., an imperial edict (cf. Acts 17:7), from Caesar Augustus (reigned 31 B.C.–A.D. 14). In those days is an imprecise date (contrast Luke 3:1–2), suggesting that Luke did not know the exact year (cf. 3:23). All the world (Gk. oikoumenē) means all of the known, inhabited world that was subject to the civilization and governance of Rome. People were registered for the purpose of taxation.

LUKE—NOTE ON 2:2 the first registration when Quirinius was governor. According to Josephus, Quirinius was governor of Syria A.D. 6–7 and conducted a census in A.D. 6 (which Luke is aware of and mentions in Acts 5:37). But this cannot be the census Luke is referencing here, since it occurred after the death of Herod the Great in 4 B.C., and it is known that Jesus was born during Herod’s reign (cf. Matt. 2:1; Luke 1:5). Various plausible solutions have been proposed. Some interpreters believe that because “governor” (participle of Gk. hēgemoneuō) was a very general term for “ruler,” it may be that Quirinius was the administrator of the census, but not the governor proper. Another solution is to translate the verse, “This was the registration before Quirinius was governor of Syria” (see esv footnote), which is grammatically possible (taking Gk. prōtos as “before” rather than “first”; the Greek construction is somewhat unusual on any reading). This would make sense because Luke would then be clarifying that this was before the well-known, troublesome census of A.D. 6 (Acts 5:37). (One additional proposal is that Quirinius was governor for two separate terms, though this lacks confirming historical evidence.) Though the year cannot be determined with complete certainty, there are several reasonable possibilities which correspond well to Luke’s carefully researched investigation (Luke 1:3–4) and to the historical and geographical accuracy evidenced throughout Luke and Acts. The most reasonable date is late in the year of 6 B.C. or early 5. See further The Date of Jesus’ Crucifixion.

LUKE—NOTE ON 2:3–4 Although Joseph was at this time living in Nazareth (vv. 4, 39), his ancestral home (own town) was Bethlehem. They went up … to Judea, since Bethlehem (in Judea) lies on a mountain 2,654 feet (809 m) high. The references to David (1:27, 32–33; 2:11; cf. 1 Sam. 16:4, 13) explain why Jesus was born in Bethlehem (cf. Mic. 5:2).

LUKE—NOTE ON 2:4 The traditional site for Jesus’ birth, a cave/grotto in Bethlehem, was made into a pagan shrine to Adonis in the second century A.D. (under Hadrian). The Constantinian basilica-style Church of the Nativity replaced this shrine in the fourth century, with an octagonal room providing views of the grotto. The fourth-century church, however, was destroyed and rebuilt as the present-day structure in the sixth century.

LUKE—NOTE ON 2:6 the time came. See 1:57. On the surface, political reasons determine where Jesus is born, but the ultimate cause is the God who controls history and who guarantees that the Messiah will be born in Bethlehem, in accordance with OT prophecy (cf. Mic. 5:2; Matt. 2:1–6).

LUKE—NOTE ON 2:7 And she gave birth to her firstborn son. The greatest miracle in the history of the world, the eternal Son of God being born as a man, happens quietly in a stable in an obscure village in Judea. Luke’s description is restrained, giving only a very few details. swaddling cloths. In ancient times strips of cloth were used to wrap babies to keep them warm and secure. manger. A feeding trough for animals. The inn, with the definite article (“the”), indicates that this was a specific, publicly known lodging place for individual travelers and caravans. no place for them. The inn was full, since many had come to Bethlehem to register for the census (see note on v. 2).

LUKE—NOTE ON 2:9 the glory of the Lord. The bright light that surrounds the presence of God himself, sometimes appearing as a cloud, sometimes as a bright light or burning fire (cf. Ex. 16:10; 24:17; 40:34; Ezek. 1:28; Rev. 21:23).

LUKE—NOTE ON 2:10 fear not. Cf. 1:13. I bring you good news is Greek euangelizomai, the verbal form of “gospel.” great joy. Cf. 1:14.

LUKE—NOTE ON 2:11 a Savior, who is Christ the Lord. These three titles reveal the greatness of Mary’s son. For “Savior,” cf. 1:69; Acts 5:31; 13:23. “Christ” is Greek for the Hebrew “Messiah.” It is a title rather than a name (cf. “the Christ,” Acts 5:42; 17:3). The astonishing announcement, probably not fully grasped by the shepherds, is that this Messiah who has been born as a baby is also the Lord God himself.

LUKE—NOTE ON 2:13 a multitude of the heavenly host. Thousands of angels.

LUKE—NOTE ON 2:14 Glory to God in the highest. The angels proclaim the news about Jesus: the eternal, omnipotent Son of God has just taken “the form of a servant, being born in the likeness of men” (Phil. 2:7), for “the fullness of time” has now come, and God has “sent forth his Son, born of woman, born under the law, to redeem those who were under the law” (Gal. 4:4–5). peace. The peace of salvation that God gives through his Son (see note on John 14:27). Jesus is the “Prince of Peace” prophesied by Isaiah (Isa. 9:6). among those with whom he is pleased. God’s gift of “peace” will come not to all humanity but to those whom God is pleased to call to himself.

LUKE—NOTE ON 2:15 the Lord has made known. The Lord himself, not the angelic intermediary (v. 9), is the ultimate source of the revelation.

LUKE—NOTE ON 2:20 Having seen the infant Jesus, the shepherds began glorifying and praising God just as the angels had done (vv. 13–14).

LUKE—NOTE ON 2:21–40 Jesus Presented in the Temple. This account of the presentation of the infant Jesus in the temple underscores the piety of Jesus’ family, their faithfulness to God, and their keeping of his law. (Cf. parallels with the presentation of the infant John the Baptist; 1:59–80.)

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 2:21 eight days. See note on 1:59. he was called Jesus. As in John’s circumcision, the emphasis falls on the name. The name “Jesus” (Gk. Iēsous) is the equivalent of Yeshua‘/Yehoshua‘ (Joshua) in Hebrew, meaning “Yahweh saves” or “the Lord saves.”

LUKE—NOTE ON 2:22 the time … for their purification. Forty days after Jesus’ birth is the time of the circumcision (eight days) plus the 33 days of Lev. 12:3–4 counted inclusively. up to Jerusalem. One always goes up to Jerusalem, because it is on a mountain (see Luke 10:30; on the city itself, see Jerusalem in the Time of Jesus).

LUKE—NOTE ON 2:24 A pair of turtledoves, or two young pigeons indicates that Joseph and Mary were poor, or of modest means (cf. Lev. 12:8), at least not among the more well-to-do who could afford to offer a lamb.

LUKE—NOTE ON 2:25–26 Nothing else is known historically concerning Simeon. He is waiting for the consolation of Israel. “Consolation” (Gk. paraklēsis, “consolation,” “comfort”) is the hope that God would come to rescue and comfort his people. Others also eagerly waited with a similar expectation (cf. v. 38; 23:50–51; Mark 15:43; Acts 10:22), and Luke’s expression ties in with the wording of messianic prophecies in Isaiah (Isa. 40:1; 49:13; 51:3; 57:18; 61:2). This hope involves salvation (Luke 2:30), the “forgiveness of … sins” (1:77), and the saving of the lost (19:10). The Holy Spirit was upon Simeon, indicating the powerful anointing and manifest presence of the Holy Spirit (see Introduction: Key Themes).

LUKE—NOTE ON 2:30–32 all peoples. Both Israel and the Gentiles (cf. v. 10). A light (v. 32) is parallel to your salvation in vv. 30–31 (cf. Isa. 49:6). Whereas this salvation gives light for revelation to the Gentiles (cf. Acts 26:17–18), it brings glory for Israel, who already possessed God’s revelation and are the people through whom the Savior came.

LUKE—NOTE ON 2:34–35 Fall refers to the judgment of the haughty and arrogant (cf. 1:50–53; 6:24–26); rising refers to the salvation of the humble and meek (4:18–19; 6:20–23). A sign that is opposed foretells future opposition to Jesus. Sword refers to Mary’s future sorrow at Jesus’ crucifixion (see John 19:25).

LUKE—NOTE ON 2:36–37 worshiping with fasting and prayer night and day. God reveals his secret purposes in history to humble servants who continually live in his presence (cf. Amos 3:7; Luke 24:53).

LUKE—NOTE ON 2:39 Joseph and Mary performed everything according to the Law of the Lord and thus demonstrated that they were part of the pious remnant in Israel like Zechariah and Elizabeth (cf. 1:6). own town of Nazareth. I.e., where they currently lived (see notes on 1:26; 2:3–4).

LUKE—NOTE ON 2:40 grew and became strong, filled with wisdom … the favor of God. The fourfold description of Jesus’ growth parallels the twofold description of John in 1:80 but shows that Jesus is greater. Jesus experienced physical and intellectual growth as any ordinary human child would, but he also experienced “the favor of God” in his everyday life in an unusual and increasing (2:52) measure (cf. 3:22).

LUKE—NOTE ON 2:41–52 The Boy Jesus in the Temple. The stories of Jesus’ birth and childhood end with one final story that takes place where the infancy narrative began, in the temple (cf. 1:5–23).

LUKE—NOTE ON 2:41 Every year reveals the piety of Joseph and Mary (see Deut. 16:16). The Passover was the opening-day feast of the seven-day Feast of Unleavened Bread (Lev. 23:5–6).

LUKE—NOTE ON 2:43–44 His parents did not know. They assumed that Jesus was proceeding home to Nazareth in the pilgrim caravan, perhaps with the family of a relative or neighbor. a day’s journey. About 20 miles (32 km).

LUKE—NOTE ON 2:46–47 After three days—a day’s journey from Jerusalem, a day returning, and a day of searching for Jesus—his parents found Jesus in the temple, listening, asking … questions, and amazing those present at his understanding and his answers. On the temple, see note on John 2:14.

LUKE—NOTE ON 2:49 Why were you looking for me probably means, “Didn’t you know I would be in the temple?” I must be gives a sense of obligation to God that is controlling Jesus’ life. In my Father’s house indicates that, at age 12, he was clearly aware of being the Son of God. He also understood that teaching would be central to his ministry and that his first priority was to serve his heavenly Father.

LUKE—NOTE ON 2:50 And they did not understand. For similar misunderstandings, cf. 4:22; 9:45; 18:34; 24:5–7, 25–26, 45.

LUKE—NOTE ON 2:51 went down. The reverse of v. 4. Luke may emphasize that Jesus was submissive to his parents to avoid the possible misconception that Jesus’ actions in vv. 43–49 were disobedient. his mother treasured. Cf. v. 19. This suggests the possibility that Mary (or someone close to her) may have been a primary source for the writing of Luke.

LUKE—NOTE ON 2:52 Jesus increased in wisdom. See 1:80; 2:40. His true humanity is seen in his learning as other human beings learn.

LUKE—NOTE ON 3:1–4:15 Preparation for the Ministry of Jesus. Luke describes John the Baptist’s ministry of preparation for Jesus (3:1–20), and then the focus shifts to Jesus himself (3:21–4:15). Again, Jesus is seen as being superior to John (3:16–17).

LUKE—NOTE ON 3:1–20 John the Baptist Prepares the Way. The ministry of Jesus begins with the coming of John (cf. Acts 1:22; 10:36–37; 13:24–25).

LUKE—NOTE ON 3:1 In the fifteenth year of … Tiberius Caesar is probably A.D. 29 (plus or minus a year). Tiberius became emperor in A.D. 14, though he may have been in charge of certain provinces prior to that time. Pontius Pilate … governor of Judea. Pilate reigned over Judea A.D. 26–36 (see note on 23:1). Herod Antipas was a tetrarch, ruling Galilee and Perea from 4 B.C. to A.D. 39 (see Matt. 14:1). Herod Philip II was tetrarch of the northern Transjordanian territories (east of the Jordan River and largely north of the Yarmuk River) known as Ituraea, Batanaea, Trachonitis, Auranitis, and Gaulonitis, from 4 B.C. to A.D. 34. Antipas and Philip II were both sons of Herod the Great (on Herod see note on Matt. 2:1) and were designated as Herod’s heirs upon his death in 4 B.C. along with their brother Archelaus (who reigned as ethnarch of Judea until A.D. 6; see Matt. 2:22). It is likely that Lysanias ruled a territory near Damascus, and that this region was given to Herod Agrippa I around A.D. 37. See The Herodian Dynasty. Luke’s precision in naming five Roman officials with their specific titles shows concern for detailed historical accuracy, and his accuracy is confirmed by historical records outside of the Bible.

LUKE—NOTE ON 3:2 high priesthood of Annas and Caiaphas. Caiaphas (served A.D. 18–36) was the actual high priest at this time. Annas had been high priest A.D. 6–15 but was still called “high priest” after he left office (see notes on John 18:13; 18:24; cf. Josephus, Jewish Antiquities 20.197–200, 244–251). The word of God came to John designates him as a prophet like the OT prophets (cf. 1 Sam. 15:10; 2 Sam. 7:14; 24:11; 1 Kings 12:22; Jer. 1:4; Ezek. 1:3; Jonah 1:1; Hag. 1:1; Zech. 1:1; Mal. 1:1; see also notes on Matt. 3:1; Mark 1:2–3). This was an amazing event since “the word of God” had not come to any prophet (for public proclamation) since Malachi in about 460 B.C. After a silence of approximately 460 years, God was once again speaking to his people. In the wilderness indicates that the great promises of Isaiah were beginning to be fulfilled in the ministry of John the Baptist (Luke 3:4; cf. Isa. 40:3).

LUKE—NOTE ON 3:3 baptism of repentance. See notes on Matt. 3:2; 3:5–6. John apparently baptized in several locations throughout the region near the Jordan River (see notes on Matt. 3:13; John 1:28).

LUKE—NOTE ON 3:4 The quotation from Isaiah 40:3–5 proclaims that the Lord himself is coming to bring salvation to his people.

LUKE—NOTE ON 3:5 Every valley … filled. A poetic way of saying that the way for the Messiah will be expedited. every mountain and hill shall be made low. Obstacles will be removed. But these images are also metaphors that have ethical overtones: the proud and arrogant will be humbled (1:52; 14:11; 18:14), the humble and lowly will be exalted, and the crooked (cf. Acts 2:40) will be changed.

LUKE—NOTE ON 3:6 All flesh shall see predicts the salvation also of the Gentiles (cf. 2:30–32).

LUKE—NOTE ON 3:7 vipers. A general term for any of a number of poisonous snakes in Israel, showing that the people had become the seed of the Serpent (Gen. 3:15). Who warned you to flee … ? I.e., “Who has told you to flee the coming wrath by merely submitting to a rite of baptism?”

LUKE—NOTE ON 3:8 do not begin to say. They are not even to think of saying “We have Abraham as our father.” Cf. John 8:39, 53. One is not a member of God’s family by natural descent but by responding personally to God and his call.

LUKE—NOTE ON 3:9 Even now. The kingdom of God is not a remote future event but was revealed in a new and decisive way in the ministry of Jesus, for which John the Baptist was preparing the way. the axe … trees. A warning that the coming judgment is very close at hand (cf. 13:6–9).

LUKE—NOTE ON 3:10 What then (in light of vv. 7–9) shall we do? The frequency of this question in Luke–Acts indicates its importance. Cf. Luke 3:12, 14; 10:25; Acts 2:37; 22:10. True repentance requires a change in ethical behavior, as is indicated by the examples in Luke 3:10–14 (cf. “bear fruit in keeping with repentance,” v. 8).

LUKE—NOTE ON 3:11 tunics. Garments worn under the cloak (cf. 6:29).

LUKE—NOTE ON 3:12–14 Tax collectors. See note on Matt. 5:46–47. They collected tolls, tariffs, and customs, and were notoriously dishonest (cf. Luke 15:1–2; 19:8) and despised. They are not told to quit their profession but to be honest in carrying out their duties. Similarly, soldiers are not told to resign but to avoid the moral temptations of their profession. John does not say that working for the Roman government or serving as a soldier is in itself morally wrong, but he insists that God expects upright conduct from his people.

LUKE—NOTE ON 3:16 In the two phrases (1) he who is mightier than I is coming and (2) He will baptize you with the Holy Spirit and fire, the Greek word order emphasizes the pronoun “he,” pointing to Jesus (cf. John 3:30). John the Baptist’s answer indicates that people will know that the Christ has come when he baptizes with the Holy Spirit—which took place at Pentecost in Acts 2. Whether being baptized “with the Holy Spirit and fire” will be positive (involving the coming of the purifying fire of the Spirit at Pentecost; Acts 1:8; 2:3) or negative (involving the divine judgment of fire; Luke 9:54; 12:49; 17:29) depends on the response of the individual person. See notes on Matt. 3:11 and Acts 2:3.

LUKE—NOTE ON 3:17 winnowing fork. A wooden pitchfork used to throw the chaff and grain into the air to separate them. The wheat (or grain) would be gathered and the chaff burned as fuel in the oven (Matt. 6:30). Unquenchable fire portrays the horrible nature of the final judgment.

LUKE—NOTE ON 3:18–20 John preaches the good news (“gospel”), indicating that he is different from the OT prophets because he is the first preacher of the good news of the kingdom of God (see 16:16).

LUKE—NOTE ON 3:21–4:15 Jesus’ Baptism, Genealogy, and Temptation. The description of Jesus as God’s Son (1:31–35) is confirmed: at his baptism by a voice from heaven (3:22) and his anointing by the Spirit (3:22; 4:1, 18); by his genealogy (3:38); and by Satan’s acknowledgment of him as the Son of God at his temptation (4:3, 9).

LUKE—NOTE ON 3:21–22 Jesus’ Baptism. Jesus submits to John’s baptism of repentance to identify with Israel’s sin, foreshadowing the judgment he will endure at the cross. (Luke does not explicitly mention John’s role in Jesus’ baptism, though he acknowledges it in Acts 1:22.)

LUKE—NOTE ON 3:21 On the location of Jesus’ baptism, see note on Matt. 3:13. was praying. See Introduction: Key Themes. The heavens were opened to show visible evidence of God’s action.

LUKE—NOTE ON 3:22 the Holy Spirit descended on him. Jesus is anointed and empowered by the Holy Spirit for his ministry. This will be an important theme in the following chapters (cf. 4:1, 14, esp. vv. 18–19). like a dove. This simile does not necessarily mean that the Spirit actually assumed the form of a dove, but it does indicate a bodily form of something like a dove. voice came from heaven. God speaks (cf. Isa. 6:4, 8). You are my beloved Son. Jesus is not only a man; he is also the uniquely loved Son of the Father (see note on John 1:14). This divine affirmation (cf. Luke 1:31–35; 2:49) will be repeated at the transfiguration (9:35). Well pleased shows that the Father takes delight in all that Jesus is and all that he has done in his life. It may also indicate that Jesus is the servant of the Lord by alluding to Isa. 42:1, in which case it would be forecasting the death of Jesus for his people.

LUKE—NOTE ON 3:23–38 The Genealogy of Jesus Christ. Whereas Matthew (see notes on Matt. 1:1–17) traces Jesus’ lineage from Abraham to emphasize Jesus’ Jewish heritage, Luke traces it back to Adam to show that Jesus is the fulfillment of the hopes of all people (cf. Acts 17:26). In addition to some minor differences and gaps (see note on Matt. 1:17), the genealogies in Matthew and Luke differ significantly in the period from David to Jesus, even naming different fathers for Joseph (Jacob in Matt. 1:16; Heli in Luke 3:23). Both Matthew and Luke are evidently depending on detailed historical records, and various suggestions have been proposed to explain the differences: (1) An old suggestion is that Matthew traces Joseph’s ancestry while Luke traces Mary’s ancestry. But very few commentators defend this solution today, because 1:27 refers to Joseph, not Mary, and taking 3:23 as a reference to Mary’s ancestry requires the unlikely step of inserting Mary into the text where she is not mentioned but Joseph is mentioned. (2) The most commonly accepted suggestion is that Matthew traces the line of royal succession (moving from David to Solomon; Matt. 1:6) while Luke traces Joseph’s actual physical descent (moving from David to Nathan, a little-known son mentioned in 2 Sam. 5:14; Luke 3:31), and both lines converge at Joseph. Then there are various explanations for the two different people named as Joseph’s father (Jacob in Matthew; Heli in Luke). In most proposed solutions, they are thought to be different people and a second marriage is assumed (sometimes a levirate marriage; see note on Matt. 22:24), so that Joseph was the legal son of one but the physical son of the other, and thus there are two lines of ancestry for the two men. (3) Some commentators have suggested that Heli was Mary’s father, but that there were no male heirs in the family, so Heli adopted Joseph as his “son” when Mary and Joseph were married (cf. 1 Chron. 2:34–35; Ezra 2:61; Neh. 7:63; also Num. 27:1–11 for inheritance through daughters when there is no son). Although the genealogies in Matthew and Luke differ in their organizing principles, both of these genealogies emphasize that Jesus was the “son of David” (Luke 3:31; cf. Matt. 1:6). Luke further emphasizes the virgin birth (cf. 1:34–35) with the phrase “being the son (as was supposed) of Joseph” (3:23).

LUKE—NOTE ON 3:23 If Jesus was born sometime before Herod the Great’s death in 4 B.C. (cf. Matt. 2:16) and began his ministry c. A.D. 28 (see Luke 3:1), he would have been about thirty years old (or in his early 30s).

LUKE—NOTE ON 4:1–15 The Temptation of Jesus. The temptation is the last preparatory event before Jesus’ public ministry begins. It is tied intimately with the declaration of his sonship at his baptism (3:22; cf. 4:3, 9).

LUKE—NOTE ON 4:1 Jesus, having been anointed by the Spirit at his baptism (3:22) and full of the Holy Spirit (see 1:41), is led by the Spirit to face Satan. See note on Matt. 4:1.

LUKE—NOTE ON 4:2 Forty days is reminiscent of Israel’s 40 years of wilderness wandering (Num. 14:34) and the 40-day fasts by Moses (Ex. 34:28; Deut. 9:9) and Elijah (1 Kings 19:8). See note on Matt. 4:2. Being tempted (a present participle) indicates Jesus was tempted the entire 40 days and that the three temptations mentioned were the culmination. devil. A Greek term (diabolos) used seven times in Luke–Acts. It commonly translates Hebrew satan (“Satan”) in the Septuagint. See note on Matt. 4:1. He is the supreme adversary of God.

LUKE—NOTE ON 4:3–4 If you are the Son of God implies a challenge for Jesus to demonstrate his divine power. Satan is asking, in essence, “Why should the very Son of God have to suffer in the wilderness in this way?” See note on Matt. 4:3. command this stone … bread. Satan tempted Jesus to use his power to satisfy his own desires rather than trusting in God to supply all that he needed during this temptation. Jesus’ reply here (and in the following temptations) begins with It is written followed by a quotation from Deuteronomy that tells what the people of Israel should have learned in the wilderness: Man shall not live by bread alone (Deut. 8:3). Satisfying one’s need for food is not as important as trusting and obeying God.

LUKE—NOTE ON 4:5–8 And the devil took him up introduces another temptation but does not imply that the temptations occurred in this order (Matthew has a different order, and more indications of chronological sequence). This temptation involves being shown kingdoms of the world in a moment of time. To you I will give. Though Satan claims that all this authority and their glory (of the kingdoms) has been delivered to me, and though in some sense Satan is the “ruler of this world” (John 12:31; cf. 1 John 5:19), the claim should not be accepted as fully true. Satan is “a liar and the father of lies” (John 8:44), and in the final analysis, all authority belongs to God (see Rom. 13:1–4; cf. Ps. 24:1; Dan. 4:17). Because of common grace (see notes on Matt. 5:44; 5:45), even a fallen world still gives glory to God (Isa. 6:3). This is a temptation to break the first commandment (Ex. 20:3). Jesus replies that worship belongs to the Lord your God alone.

LUKE—NOTE ON 4:9–12 The next temptation takes place on the pinnacle of the temple, the southeastern corner of the Temple Mount, overlooking the Kidron Valley (see note on Matt. 4:5). He will … guard you. This time the Devil quotes Scripture (Ps. 91:11–12), but incorrectly, for the psalmist did not mean that a person should attempt to force God to protect him (see also note on Matt. 4:6–7). Jesus replies, You shall not put the Lord your God to the test (Deut. 6:16). All of Jesus’ answers come from God’s Word, specifically from the book of Deuteronomy, which was highly respected in Jesus’ time. By quoting Scripture back to Satan, Jesus demonstrates the centrality of God’s Word in defeating Satan’s attacks and temptations (cf. Eph. 6:17).

LUKE—NOTE ON 4:13–15 he departed from him. Although the Devil will remain active in opposing Jesus’ ministry, Jesus will not experience such a direct confrontation again until his crucifixion. Having experienced divine confirmation and anointing by the Spirit at his baptism and now through his victory over the Devil in the wilderness, Jesus returned in the power of the Spirit to Galilee to begin his ministry (cf. 23:5; Acts 1:22; 10:37). For the connection between “power” and “Spirit,” see note on Luke 1:16–17. That Luke describes Jesus as being glorified by all indicates Luke’s strong belief in Jesus’ deity.

LUKE—NOTE ON 4:16–9:50 The Ministry of Jesus in Galilee. Except for 8:22–39, this next section of Luke centers on Galilee.

The Synagogue and Jewish Worship

In cities other than Jerusalem, the synagogue was the center of Jewish worship during the time of Christ. Synagogues were located in most of the leading towns of Israel. Although very little remains of the original first-century synagogue at Nazareth, extensive archaeological evidence exists for a typical Jewish synagogue in the town of Gamla, which would have had much in common with the synagogues Jesus visited in Nazareth and other cities.

This illustration is based on the excavation of the Gamla synagogue, one of the oldest in Israel. The city of Gamla was 6 miles (9.7 km) northeast of the Sea of Galilee. It was destroyed by the Romans in A.D. 67, early in the Jewish Revolt.

• •

Jesus’ Ministry in Galilee

Jesus spent most of his life and ministry in the region of Galilee, a mountainous area in northern Palestine. Jesus grew up in the small hill town of Nazareth, about 3.5 miles (5.6 km) south of the Gentile administrative center of Sepphoris. Soon after he began his public ministry, Jesus relocated to Capernaum on the Sea of Galilee. By Jesus’ time, a thriving fishing industry had developed around the Sea of Galilee, and several of Jesus’ disciples were fishermen.

Jesus’ Ministry in Galilee

LUKE—NOTE ON 4:16–5:16 The Beginning. Jesus began his ministry by preaching in his hometown of Nazareth. Soon thereafter he was preaching in many places, healing many people, and calling disciples to work with him.

LUKE—NOTE ON 4:16–30 Jesus Rejected at Nazareth. Jesus’ sermon reveals the nature of his messiahship.

LUKE—NOTE ON 4:16 Nazareth. Cf. 1:26; 2:4, 39, 51. where he had been brought up (cf. 2:39–51). As was his custom reveals Jesus’ faithful attendance at the synagogue. Ever-increasing archaeological evidence exists for the importance of the synagogue in early Jewish communities. Many synagogues have been discovered from the Roman and Byzantine eras in Palestine, as well as throughout the Roman world (e.g., Acts 17:1; 18:4, 26). From Galilee and Judea, first-century synagogues have been unearthed at Gamla (see The Synagogue and Jewish Worship), Masada, Herodium, and Capernaum (on the synagogue in Capernaum, see note on Mark 1:21). These typically consisted of large rooms (including some basilicas built with the intent of serving as synagogues) with bench seating along the wall. Often the Torah ark (the storage place of the OT scrolls) is found within the synagogue; and there is evidence from some synagogues (e.g., Chorazin) of a special decorative seat called the “Seat of Moses” (see note on Matt. 23:2). Literary evidence indicates that Sabbath services at a synagogue involved singing, set prayer readings, the reading of Scripture (in Palestine this probably involved regular annual Sabbath reading cycles in Hebrew, with Aramaic translation/interpretation; cf. Mishnah, Megillah 4.1–5, 10), an interpretative homily on the weekly Scripture reading, and a priestly blessing. The leadership of the synagogue fell to the elders of the congregation and to officials such as the archisynagōgos (“ruler of the synagogue”; cf. note on Mark 5:22). Also evidenced was the practice of “putting out of the synagogue” those who were at variance with accepted belief and practice (e.g., John 9:22).

LUKE—NOTE ON 4:17 He … found the place. Jesus chooses to read Isa. 61:1–2a, but also quotes from Isa. 58:6.

LUKE—NOTE ON 4:18–19 The Spirit of the Lord is upon me. Jesus is aware of his anointing (Luke 3:22; cf. Acts 4:26–27; 10:38) and claims to be the messianic servant of the Lord who is speaking in this passage from Isaiah 61 (“Today this Scripture has been fulfilled,” Luke 4:21). Jesus’ mission involves proclaiming good news to the poor (see 6:20) and liberty to the captives (in the OT this meant release for those enslaved in exile, but more is included here, since “liberty” elsewhere in Luke–Acts refers to forgiveness of sins). Sight to the blind includes both the physically blind and the spiritually blind. Liberty for those who are oppressed included, in Jesus’ ministry, healing the sick, casting out demons, forgiving sins, and ethical teachings that promote social justice. Proclaim the year of the Lord’s favor quotes Isa. 61:2, but the background of the Year of Jubilee (Lev. 25:10) is also in view in this entire passage. Jesus carries out the role of a prophet by proclaiming the “good news,” but he also carries out the role of Deliverer (or “Savior,” Luke 1:74) as the one who saves his people (Matt. 1:21).

LUKE—NOTE ON 4:20 The eyes of all … on him is a literary attention-getting device that focuses the reader on what Jesus is about to say.

LUKE—NOTE ON 4:23 proverb. For a similar proverb, cf. 23:35. For Jesus’ awareness of people’s thoughts (an indication of deity), cf. 5:22; 6:8; 7:40; 9:47; 11:17.

LUKE—NOTE ON 4:24 Truly (Gk. amēn), used over 70 times in the Gospels, was placed by Jesus at the beginning of statements, rather than at the end. It emphasizes the truth of what follows. no prophet. Cf. 7:16.

LUKE—NOTE ON 4:25–27 Citing examples from the ministries of Elijah and Elisha, Jesus reminds the people of Nazareth that when Israel rejects God’s prophets, God sends them elsewhere, even to Gentiles. At this the crowd becomes angry (v. 28; cf. Acts 22:21–22).

LUKE—NOTE ON 4:28–29 The attempt to kill Jesus (cf. 2:35) reveals that the shadow of the cross was cast early in Jesus’ ministry. The early rabbinic document known as the Mishnah (see Sanhedrin 6.4; 7.4–8.7) recorded in the late second or third century A.D. that the only proper way to stone someone was by throwing the person down the cliff. However, it is likely that official death penalty practices were in flux during the first century. Like other stoning incidents in the NT, which more typically involved pelting someone with rocks, this action is a mob activity (under Roman rule, only government officials could carry out a death penalty). Properly, at least two reliable eyewitnesses were required (see Num. 35:30; Deut. 17:6–7), and the rabbis later taught that, after the court’s careful verdict, the witnesses should act on behalf of the court to execute the criminal. The body of the stoned person was then to be hung up on a stake until sundown (following Deut. 21:22–23). The rabbis considered stoning a legitimate death penalty, especially for those whose sins included adultery, blasphemy, idolatry, witchcraft, persistent rebellion against parents, or Sabbath breaking.

LUKE—NOTE ON 4:30 passing through their midst. Luke does not explain how Jesus did this, but, since an entire mob was arrayed against him, some miraculous deliverance by the power of the Holy Spirit would seem to be the case. It was not yet Jesus’ time to die, because his “hour” had not come (22:53; John 7:30).

LUKE—NOTE ON 4:31–41 Jesus Begins His Healing Ministry. The healing of the man with a demon (vv. 31–37) will be the first of 21 miracles recorded in Luke.

LUKE—NOTE ON 4:31 Capernaum. See note on Mark 1:21. a city of Galilee. See note on Luke 1:26.

LUKE—NOTE ON 4:32 The people were astonished at Jesus’ teaching (cf. 2:48; 4:22; 9:43) because his word possessed authority. In contrast to their rabbis, who merely cited the opinions of other rabbis, Jesus’ teachings had inherent authority, the authority of God himself (cf. Matt. 5:22). His authority is also seen in the following triumphs over demons (Luke 4:36, 41), and in his healings (vv. 39, 40).

LUKE—NOTE ON 4:34 come to destroy us. The demon recognizes Jesus as the Holy One of God who has come in the power of the Holy Spirit to triumph over demonic powers (10:17–18; 11:20; cf. 8:31). I know who you are. The demons know who Jesus is (4:41) but they do not believe in him with personal trust (cf. John 6:69; see also note on Mark 1:23–25).

LUKE—NOTE ON 4:36 They were all amazed because Jesus was able to cast out demons with a word. Jesus’ triumph over demons was a clear indication that God’s kingdom was breaking into the present age in a new and decisive way, driving back demonic forces and setting people free to serve God (see Matt. 12:28; see also notes on Matt. 12:27–29).

LUKE—NOTE ON 4:37 every place in the surrounding region. Jesus’ fame spreads “even more” (5:15): great crowds gather “from every village of Galilee and Judea and from Jerusalem” (5:17), from “the seacoast of Tyre and Sidon” (6:17), and “the whole of Judea and all the surrounding country” (7:17).

LUKE—NOTE ON 4:38 The fact that Simon’s mother-in-law had a high fever underscores the miraculous nature of the healing (cf. Mark 1:30). Simon was also called “Peter” (Luke 6:14).

LUKE—NOTE ON 4:39 rebuked the fever. The only instance in the Gospels where Jesus’ words are addressed to a disease. And immediately emphasizes the power of Jesus.

LUKE—NOTE ON 4:40 the sun was setting. See note on Mark 1:32–34. Sick with various diseases reveals the breadth of Jesus’ healings. For laying on hands, cf. Luke 5:13; 13:13. All those who had any indicates a large crowd of people waiting to be healed. Though it was late and the sun was setting, Jesus did not miraculously perform an instantaneous “group healing” but paid individual attention to each person: he laid his hands on every one of them and healed them.

LUKE—NOTE ON 4:41 And demons also. Luke clearly distinguishes between the casting out of demons and healing, showing that not all diseases are due to demonic power, though some diseases do have a demonic origin (cf. 13:10–17; note on Matt. 8:16–17).

LUKE—NOTE ON 4:42–44 Jesus Preaches in Synagogues. Jesus is called not just to heal but to preach and teach the good news. to the other towns as well. Neither Nazareth nor Capernaum had “exclusive rights” to Jesus’ time and ministry (see vv. 25–27). Luke often refers to what must be, emphasizing the necessity of God’s providential plan being fulfilled. Preach … the kingdom of God is the first of 31 such references in Luke. “Kingdom” should be interpreted dynamically as “reign,” not statically as a territory (see Introduction: Key Themes). Jesus was sent by God.

LUKE—NOTE ON 5:1–11 Jesus Calls the First Disciples. Jesus calls common fishermen to leave everything and become his disciples as fishers of men (cf. v. 10). Jesus precedes the call by demonstrating his authority through the miraculous catch of fish.

LUKE—NOTE ON 5:3 Getting into one of the boats … he … taught. Cf. Mark 4:1–2.

LUKE—NOTE ON 5:4–5 let down your nets. … Master, we toiled all night and took nothing. Simon’s reply to Jesus’ command should not be seen as one of disrespect, in light of his addressing him as “Master” (cf. 8:24, 45; 9:33, 49; 17:13), and then immediately adding, But at your word I will let down the nets.

LUKE—NOTE ON 5:6–7 A large number of fish is dramatized by their nets … breaking and their signaling to their partners … to come and help them. That both ships began to sink further emphasizes the great catch of fish. Jesus’ miracle demonstrates that he is Lord of the sea and all that is in it.

LUKE—NOTE ON 5:8–9 Simon’s reaction is appropriate for times when God himself appears to someone (cf. Isa. 6:1–8; Ezek. 1:28): he fell down at Jesus’ knees (in the midst of the fish!), asking the Lord to depart from him, lest he be judged as a sinful man. Peter was astonished by the miracle as a demonstration of the presence of God, which was the first step in understanding who Jesus is. At this point Peter simply understands that God works through Jesus, though he will come to a much deeper understanding, as this unfolds only over a period of time (see Mark 8:29). But it is only after the resurrection that Peter and the disciples fully understand who Jesus is (cf. Luke 24:31, 36–43, 52).

LUKE—NOTE ON 5:10 Do not be afraid. See 1:13. Catching men builds on the analogy of catching fish. It means bringing people into the kingdom of God, and into relationship with Jesus.

LUKE—NOTE ON 5:12–16 Jesus Cleanses a Leper. Luke may have placed this account here due to the similarity between the events described in vv. 8 and 12.

LUKE—NOTE ON 5:12 leprosy. See note on Matt. 8:2–3. This term (Gk. lepra) included a variety of serious skin diseases and was not limited to what is today called “leprosy” (Hansen’s disease). fell on his face. A position of reverence (cf. Luke 17:16). if you will, you can make me clean. The miracle reveals Jesus’ authority to cure the ritual uncleanness of the leper. (Cf. 5:17–26 regarding Jesus’ authority to forgive the “spiritual uncleanness” of sin.)

LUKE—NOTE ON 5:13 be clean. Only a single word (Gk. katharisthēti) is required to effect the miracle. Jesus is not made unclean by touching the leper. Instead, the leper is cleansed by Jesus’ touch.

LUKE—NOTE ON 5:14 tell no one. See note on Matt. 8:4. go … to the priest (cf. Luke 17:14), as Moses commanded. The rationale for this instruction is found in Lev. 14:2–32. This was to serve as a proof to them, i.e., the people (and probably the priests as well). As a result of Jesus’ healing, the (former) leper is brought back into full participation and fellowship in the Jewish community according to the provisions of the Mosaic law.

LUKE—NOTE ON 5:15 now even more. Jesus’ fame spreads (see 4:37). to hear him and to be healed. Luke places Jesus’ preaching ministry before his healing ministry (cf. 6:18).

LUKE—NOTE ON 5:16 But he would withdraw … and pray. The Greek construction indicates a continual practice and could also be translated “was regularly withdrawing and praying” (Gk. imperfect verb plus two present participles); see Introduction: Key Themes. The increasing crowds, the unceasing demands on Jesus’ time, and the fact that no one else could duplicate his ministry did not deter Jesus from spending extensive times in prayer.

LUKE—NOTE ON 5:17–6:11 The Beginning of Controversy. Luke returns to the theme of opposition to Jesus (cf. Luke 4:28–30) by including five accounts of controversy (cf. Mark 2:1–3:6).

LUKE—NOTE ON 5:17–26 Jesus Heals a Paralytic. Jesus provides divine proof that he has not only the power to heal but also the authority to forgive sins.

LUKE—NOTE ON 5:17 The Pharisees were the most influential of the three major Jewish sects. (See note on John 1:24; also Jewish Groups at the Time of the New Testament.) teachers of the law. A synonym for “scribes” (Luke 5:21; cf. note on Matt. 8:19). From every village indicates Jesus’ great fame.

LUKE—NOTE ON 5:19 they went up on the roof. Houses in ancient Palestine often had external stairs leading up to a flat roof. through the tiles. Some have claimed that Luke erred in saying that the roof had tiles. Though tiles were not widely used at this time, evidence exists that they were in fact used for some roof construction in Palestine, suggesting that this may have been a wealthy person’s house. In addition, typical mud roofs were made from slabs of mud first baked in the sun, then carried to the roof, and Luke may have called these “tiles” (plural of Gk. keramos).

LUKE—NOTE ON 5:20 their faith. See note on Mark 2:5–7. your sins are forgiven. By proclaiming that the man’s “sins are forgiven,” Jesus is announcing that he has the authority to forgive sins; he then demonstrates this authority by healing the man (Luke 5:24).

LUKE—NOTE ON 5:21–22 The scribes and the Pharisees are often paired together in the Gospels (see notes on Matt. 5:20; Mark 7:5). Jesus does not deny that God alone can forgive sins, but claims that he has the authority (as the “Son of Man,” Luke 5:24) to forgive sins. If this were not true, then Jesus would be guilty of blasphemy. Jesus perceived their thoughts, an indication of divine omniscience (cf. Matt. 9:4; Mark 2:8).

LUKE—NOTE ON 5:23–24 Jesus’ counter-question involves the difference between “saying” and “doing.” It is easier to say that a person’s sins are forgiven (which cannot be disproved) than to tell him to rise up and walk (which can be disproved). Jesus’ healing of the paralytic thus serves as proof (that you may know) that he, as the Son of Man, has the authority to forgive sins. (On “Son of Man,” see notes on Matt. 8:20 and Mark 2:10.)

LUKE—NOTE ON 5:27–32 Jesus Calls Levi. Jesus now brings forgiveness to a despised tax collector.

LUKE—NOTE ON 5:27–28 tax collector. See note on Matt. 5:46–47. Levi. In Matt. 9:9 he is called “Matthew” (see note). tax booth. See note on Mark 2:14. Follow me. An invitation to a total commitment to Christ. Levi responded by leaving everything (cf. the “rich ruler,” Luke 18:18–30).

LUKE—NOTE ON 5:30 Why do you eat and drink with tax collectors and sinners? Such table fellowship implies welcoming these people into extended interpersonal association, which the Pharisees thought would make a person “unclean.” But just as Jesus would cleanse the leper rather than being made unclean by the leper (see note on v. 13), so Jesus will bring sinners to repentance (v. 32) and forgiveness rather than being defiled by association with the sinners.

LUKE—NOTE ON 5:31–32 Those who are well … those who are sick. See notes on Matt. 9:13 and Mark 2:17.

LUKE—NOTE ON 5:33–39 A Question about Fasting. This account contrasts the “new” situation of the kingdom of God with the previous, “old” situation under the Mosaic law.

LUKE—NOTE ON 5:33–34 Can (they) fast while the bridegroom is with them? See note on Mark 2:19–20. On fasting, see note on Matt. 6:16–18.

LUKE—NOTE ON 5:35 days will come. Jesus is fully aware of his coming death. when the bridegroom is taken away. Although a riddle for Jesus’ audience, Luke’s readers would have understood this as referring to Jesus’ death. In those days, that is, in the time between Jesus’ death and resurrection, and also after he has returned to heaven, fasting will be appropriate for his followers.

LUKE—NOTE ON 5:36–39 Jesus concludes his response to the question about fasting (v. 33) with a parable consisting of two main metaphors: (1) A new patch cannot be put on an old garment, for upon washing it will shrink and, pulling on the already shrunken, old garment, will tear it. (2) One does not put new wine into old wineskins. New, fermenting wine would stretch the old, inelastic wineskins and cause them to burst. New wine needs newer, more elastic skins. No one is best understood as an ironical condemnation of the Pharisees, who favored the past and rejected the arrival of the kingdom and the “new covenant” (22:20) it brought. The point of these two metaphors is that one cannot mix the old and the new covenant, and that the new covenant era inaugurated by Jesus’ coming will require repentance (Matt. 4:17), regeneration (cf. John 3:3), and new forms of worship (cf. John 4:24).

LUKE—NOTE ON 6:1–5 Jesus Is Lord of the Sabbath. In this first Sabbath controversy (cf. vv. 6–11; 13:10–17; 14:1–6), Jesus announces that he is lord of the Sabbath.

LUKE—NOTE ON 6:1 On a Sabbath … plucked and ate some heads of grain. The law permitted plucking grain from another person’s field, but no instrument like a sickle could be used (Deut. 23:24–25). Rubbing them removed the outer chaff.

LUKE—NOTE ON 6:2 Some … Pharisees considered plucking grain on the Sabbath as work and therefore forbidden. You (plural) includes Jesus in his disciples’ activity, because a teacher was responsible for his disciples’ actions.

LUKE—NOTE ON 6:3–4 what David did. The Sabbath is not mentioned in 1 Sam. 21:1–6, but the point is that David did something not lawful (cf. Lev. 24:5–9) by eating the bread of the Presence (i.e., the consecrated sanctuary bread). Jesus points out that both David and his followers did this unlawful act because of David’s authority (cf. notes on Matt. 12:4; Mark 2:25–26): how much more, therefore, can David’s Lord (cf. Luke 20:41–44) and his followers do something that meets a human need even though it violated the Pharisees’ interpretation of the law.

LUKE—NOTE ON 6:5 Jesus argument, essentially, is that the Son of Man—not the Pharisees through their regulations—ultimately rules over and interprets the Sabbath. See note on Mark 2:27–28.

LUKE—NOTE ON 6:6–11 A Man with a Withered Hand. In a second Sabbath controversy (cf. vv. 1–5; 13:10–17; 14:1–6) Jesus exercises his power (4:14, 34; 5:17) and authority (4:32, 36; 5:24) to heal on the Sabbath.

LUKE—NOTE ON 6:7 The scribes and the Pharisees (see 5:21) watched Jesus, not to gain insight but to accuse him. They would have conceded that life-threatening situations allowed for breaking the Sabbath, but this was not such a situation (13:14).

LUKE—NOTE ON 6:9 is it lawful on the Sabbath to do good or to do harm … ? Jesus had acted out of compassion to heal the man with the withered hand. His opponents, however, finding themselves in a dilemma, refuse to answer (cf. 13:15–17; 14:5–6; 20:3–7).

LUKE—NOTE ON 6:10 Stretch out your hand. Jesus pointedly did not do anything in this situation that could be called “work”: he did not even touch the man, but simply spoke a word (and surely speaking is not prohibited on the Sabbath!). Nor did the disabled man do any forbidden “work,” for he simply stretched out his hand. Jesus’ accusers were silenced, and they were furious (v. 11). his hand was restored. This is proof that Jesus is lord of the Sabbath (cf. v. 5).

LUKE—NOTE ON 6:11 they were filled with fury. Even a mighty miracle cannot change their hardened hearts. What they might do to Jesus serves as the conclusion of vv. 1–10 and foreshadows his suffering and death.

LUKE—NOTE ON 6:12–49 Jesus Teaches the Disciples. Jesus appoints 12 apostles, then gives extended teaching to a large group of disciples, including what is often called the “Sermon on the Plain” (vv. 20–49; cf. the “Sermon on the Mount,” Matthew 5–7).

LUKE—NOTE ON 6:12–16 Jesus Appoints Twelve Apostles. From among his many disciples, Jesus chooses 12 apostles (Gk. apostolos, “messenger, one who is sent out”). On the office of apostle, see note on Rom. 1:1.

LUKE—NOTE ON 6:12 he went … to pray. Luke alone mentions Jesus praying before choosing the apostles (see Introduction: Key Themes). All night he continued in prayer underscores the importance that Jesus placed on prayer, especially here before making the crucial choice of who should be his disciples.

LUKE—NOTE ON 6:13 disciples … apostles. See note on vv. 12–16.

The Twelve Apostles*

View this chart online at http://kindle.esvsb.org/c126

Matthew 10:2–4	Mark 3:16–19	Luke 6:14–16	John (various verses)	Acts 1:13
1. Simon, who is called Peter	1. Simon (to whom he gave the name Peter)	1. Simon, whom he named Peter	Simon Peter (1:40–42)	1. Peter
2. Andrew his [Simon Peter’s] brother	4. Andrew	2. Andrew his [Simon Peter’s] brother	Andrew, Simon Peter’s brother (1:40)	4. Andrew
3. James the son of Zebedee	2. James the son of Zebedee	3. James	unnamed son of Zebedee (21:2)	3. James
4. John his [James’s] brother	3. John the brother of James	4. John	unnamed son of Zebedee (21:2)	2. John
5. Philip	5. Philip	5. Philip	Philip of Bethsaida (1:43–44)	5. Philip
6. Bartholomew	6. Bartholomew	6. Bartholomew	Nathanael of Cana (1:45–49; 21:2)**	7. Bartholomew
7. Thomas	8. Thomas	8. Thomas	Thomas called the Twin (11:16)	6. Thomas
8. Matthew the tax collector	7. Matthew (Levi, son of Alphaeus, a tax collector, 2:14)	7. Matthew (Levi, tax collector, 5:27)		8. Matthew
9. James the son of Alphaeus	9. James the son of Alphaeus	9. James the son of Alphaeus		9. James the son of Alphaeus
10. Thaddaeus	10. Thaddaeus	11. Judas the son of James	Judas (not Iscariot) (14:22)	11. Judas the son of James
11. Simon the Zealot	11. Simon the Zealot	10. Simon who was called the Zealot		10. Simon the Zealot
12. Judas Iscariot	12. Judas Iscariot	12. Judas Iscariot	Judas the son of Simon Iscariot (6:71)	12. Matthias replaces Judas [who had died] (Acts 1:26)

*Others in the NT are regarded as apostles besides the Twelve, notably James the brother of Jesus (Acts 15:12–21; 1 Cor. 15:7; Gal. 1:19), Paul (Acts 14:4, 14; 1 Cor. 9:1; 15:8–9), and Barnabas (Acts 14:4, 14).

**Nathanael is probably Bartholomew, since he is closely associated with Philip. He is certainly not Levi/Matthew, who already has two names and who was from Capernaum. It is possible but unlikely that he is Thaddeus/Judas or Simon the Zealot.

LUKE—NOTE ON 6:14 Simon, whom he named Peter. The most prominent disciple heads each listing of the disciples. Henceforth Luke will use the name “Peter” (except in 22:31 and 24:34). Andrew, the brother of Peter, is also mentioned in Acts 1:13. James and John. A second set of brothers, who were also Galilean fishermen (Luke 5:10–11) and partners (5:7) of Peter and Andrew. Philip. From Bethsaida, the same city (or birthplace) as Peter and Andrew (John 1:44). Bartholomew is a family name (patronym) that occurs in each of the lists in the Synoptic Gospels. He is probably the same person as Nathanael listed in John’s Gospel (cf. note on John 1:45).

LUKE—NOTE ON 6:15 Matthew. See 5:27. Thomas. Called the “Twin” (Gk. Didymos) in John 11:16; 20:24; 21:2. James the son of Alphaeus. Not to be confused with James the brother of John, James the brother of Jesus, or the James of Mark 15:40. Simon … the Zealot. (Cf. Matt. 10:4; Mark 3:18.) “Zealot” comes from the Greek word zēlōtēs. The Zealots were political activists who were radically opposed to Roman rule. Apart from Jesus’ call and influence on their lives, Matthew and Simon would have had deep animosity toward each other, with Matthew (as a tax collector) working in the service of Rome, and Simon (as a Zealot) seeking to overthrow Rome.

LUKE—NOTE ON 6:16 Judas the son of James does not appear in the parallel accounts in Matthew (10:3) and Mark (3:18); in his place is “Thaddaeus,” which is probably his other name (many of the apostles had double names). The name for the other Judas was qualified by Iscariot, which probably means “man from Kerioth,” a town in Judea (see John 6:71; 13:26). who became a traitor. Cf. Luke 22:3–6, 47–48; Acts 1:16–20.

LUKE—NOTE ON 6:17–19 Jesus Ministers to a Great Multitude. Luke introduces Jesus’ “Sermon on the Plain” (see note on vv. 20–23) with a summary of his activities (cf. Mark 3:7–12).

LUKE—NOTE ON 6:17 he came down. Jesus had been on a mountain (v. 12). Now he preaches on a level place (hence “the Sermon on the Plain”). Among the listeners are three groups: them (the apostles); a great crowd of his disciples; and a great multitude of people. “A great multitude” emphasizes Jesus’ ever-growing popularity (see 4:37). People from Tyre and Sidon would likely have included Gentiles. Cf. 10:13–14.

LUKE—NOTE ON 6:18–19 The crowd’s purpose is to hear Jesus and to be healed of their diseases. In addition, those with unclean spirits come and are cured. For the distinction between disease and demon possession, see 4:40–41 and the note on 4:41. sought to touch. Cf. 8:44–47; 18:15. For the association of power and healing, see 5:17.

LUKE—NOTE ON 6:20–23 The Beatitudes. (See note on Matt. 5:3–12.) Luke’s first record of a sermon by Jesus was in Luke 4:16–30; his second sermon is here in 6:20–49. The Beatitudes are not conditions for entering the kingdom of God but blessings pronounced on those who have already entered. The main theme of the Beatitudes and the following “woes” involves the “great reversal” (see Introduction: Key Themes). On the relationship between this “Sermon on the Plain” (vv. 20–49) and the “Sermon on the Mount” (Matthew 5–7), see note on Matt. 5:1–7:29.

LUKE—NOTE ON 6:20 Blessed are you who are poor. This means “blessed are those of you who are poor in material things and who are also my disciples and thus are putting your trust in God.” In the OT, “the poor” (the same Gk. word, ptōchos, in the Septuagint) frequently referred to the pious poor who looked to and depended on God. Jesus is not saying that poverty in itself is a state of happiness or blessing; it is a blessing only when accompanied by trust in God. Jesus’ statement elsewhere that he was anointed “to proclaim good news to the poor” (4:18) is a quotation from Isa. 61:1, which has a strong spiritual dimension as well: good news would come to the poor who long and wait for God. for yours is the kingdom of God. Such people belong to the kingdom and will receive the blessings of the kingdom (cf. note on Matt. 5:3). Jesus consistently gave special care to those on the fringes of society—people who bear God’s image but who are treated as trivial and the objects of oppression (see Luke 14:13, 21; 18:22; cf. James 2:3–6; 5:1–6).

LUKE—NOTE ON 6:21 In a way similar to v. 20 (see note), you who are hungry refers to those among Jesus’ disciples who are physically hungry and also hungry for God’s help and presence. (Cf. Matt. 5:6, “who hunger and thirst for righteousness.”) Now implies that the hunger will not last forever, for you shall be satisfied. God will supply their needs, first with his abundant presence in this life (Ps. 107:9), and then also with meeting their physical needs, perhaps quickly in this age (Matt. 25:35–40; Mark 10:30; James 2:15–17; 1 John 3:17–18), but certainly in the abundance of the age to come (Luke 13:29; cf. note on Matt. 5:6). who weep now. Cf. “mourn” in Matt. 5:4 and note. “Now” indicates that in the consummated kingdom God will wipe away every tear (Rev. 7:17; 21:4). Instead of weeping there will be laughter (Ps. 126:1–2).

LUKE—NOTE ON 6:22–23 Whenever enemies hate, exclude, revile, or spurn Christians (cf. note on Matt. 5:11–12), the response should be to rejoice (Acts 5:41; 16:25; 21:13ff.), because their reward is great in heaven.

LUKE—NOTE ON 6:24–26 Jesus Pronounces Woes. “Blessed” is now followed by “woe” (cf. the warning in Isa. 65:13–14 to those who forsake the Lord).

LUKE—NOTE ON 6:24 Woe to you who are rich is a solemn warning to those who are rich against the tendency to delight in and trust the things of this life more than God, for you have received your consolation. Care for the poor and the dangers of riches are common themes in Luke (cf. 1:53; 12:13–21; 16:19–31; also notes on James 2:1–7; 5:1–6).

LUKE—NOTE ON 6:25 Woe to you who are full now continues describing the rich, who have no worldly cares but are not rich in faith (cf. 1:53; James 5:1). Woe to you who laugh now is not a condemnation of all joy and laughter, only the condescending, boastful, or mocking laughter of the callous, complacent rich, who care little for others or for God. They shall mourn and weep when God’s judgment comes.

LUKE—NOTE ON 6:26 The fourth woe warns that, while true prophets were hated, excluded, reviled, spurned, beaten, tortured, and killed (cf. Heb. 11:32–38), false prophets were well spoken of, for they prophesied what people wanted to hear. This is a warning against seeking the approval of the world rather than being faithful to God.

LUKE—NOTE ON 6:27–36 Love Your Enemies. Resuming the theme of his disciples being hated (v. 22), Jesus gives several examples of what it means to love your enemies.

LUKE—NOTE ON 6:28 For blessing those who curse you, see 1 Cor. 4:12. For examples of praying for one’s abusers, cf. Luke 23:34; Acts 7:59–60. The ability to bless those who do this depends on confident trust in God’s care and sovereign direction of the events of life.

LUKE—NOTE ON 6:29 strikes you on the cheek. An insulting slap (cf. note on Matt. 5:39). Offer the other also is not intended as a command for every circumstance (Luke 6:30) but is a vivid illustration of how love for one’s enemies should look. This verse should not be understood as a prohibition against governments using military or police force, since in this context Jesus is addressing individual conduct. takes away your cloak. The point of both examples is that, even though believers will often be subject to abuse or taken advantage of, they are to face such rejection differently from the world, that is, by being generous and compassionate rather than retaliating.

LUKE—NOTE ON 6:30 Give to everyone who begs from you. Jesus again stresses that believers must be “generous to a fault,” even when someone takes away your goods (cf. note on Matt. 5:42). The standards by which Jesus’ disciples are to live are higher than the standards of the world.

LUKE—NOTE ON 6:31 The “Golden Rule” is to be practiced with respect to both friends and enemies alike. See note on Matt. 7:12.

LUKE—NOTE ON 6:32–33 In vv. 32–35, Jesus gives three examples of the Golden Rule (v. 31). Reciprocity is insufficient (cf. 14:12–14), because even sinners practice reciprocity. The first two examples (If you love and if you do good) correspond to the first two commands in 6:27 (“Love your enemies, do good to those who hate you”).

LUKE—NOTE ON 6:35 love your enemies. See notes on Matt. 5:44–45 and Luke 23:34. Keeping the commands of 6:35a results in your reward being great (cf. v. 23). You will be sons does not mean “you will become sons” but “you will demonstrate that you are sons” by imitating God’s care and compassion even for those who are evil. For Most High as an expression for God, cf. note on 1:32.

LUKE—NOTE ON 6:37–42 Judging Others. This section begins with two negative (v. 37a, b) and two positive (vv. 37c, 38a) commands.

LUKE—NOTE ON 6:37–38 Judge not … condemn not. Lit., “Stop judging … condemning.” Jesus is not ruling out the legitimate use of discernment, church discipline, and law courts, but is rather admonishing his listeners to discontinue their tendency to criticize and find fault with others (see notes on Matt. 7:1–5). be judged … condemned (by God). Forgive and give emphasize the continual nature of these commands and go beyond not judging and not condemning to seeking the positive well-being of others. The result is it will be given (by God) in good measure (not meagerly), pressed down (filling all the space in the container), shaken (so that grain will settle and fill the container even more fully), running over (so that a rounded heap will form at the top). your lap. The folding of a man’s cloak with his arms underneath, forming a “container.” For with the measure you use it will be measured back to you. In other words, God richly blesses such an attitude. Cf. Matt. 7:2; Mark 4:24.

LUKE—NOTE ON 6:39 The parable speaks of being blind to one’s own faults while judging others (cf. Matt. 23:23–24; Rom. 2:19–21).

LUKE—NOTE ON 6:40 A disciple is not above his teacher. See note on Matt. 10:24. Fully trained means being like Jesus in every way.

LUKE—NOTE ON 6:41–42 speck … log. The hyperbolic nature of these verses (see note on Matt. 7:3–5) refers back to the judgmental attitude of Luke 6:37. It is clear that not all judging is excluded, for when one sees one’s own sinfulness, then others can be helped with the specks in their eyes. At the same time, Christians need to take great care concerning their own faults, not censuring others for things that they are guilty of doing themselves.

LUKE—NOTE ON 6:43–45 A Tree and Its Fruit. This teaching can be taken in either of two ways. In one sense, observing good and bad fruit allows one to judge wisely in dealing with others (cf. v. 42; that is the context also of Matt. 7:15–20; see note). In another sense, it applies to the disciples themselves, for the fruit of a bad tree involves judging and condemning others while the fruit of a good tree involves forgiving and giving to others and loving one’s enemies (cf. Luke 8:8, 15; 13:6–9). Either way, the difference between a good and a bad tree involves the heart (6:45). evil person. Cf. note on Matt. 6:13. out of the abundance of the heart his mouth speaks. The true nature of people’s hearts can often be seen when they speak off-the-cuff, without reflection.

LUKE—NOTE ON 6:46–49 Build Your House on the Rock. Two examples illustrate what it means to hear and to do Jesus’ words (vv. 47–48) and to hear but not do them (v. 49). Confession apart from obedience is worthless (cf. Matt. 7:21; Luke 8:21; 11:28).

LUKE—NOTE ON 7:1–50 Who Is This Jesus? Luke helps his readers answer the question “Who is this … ?” (v. 49) by recounting two healing miracles (vv. 1–10, 11–17), John’s testimony to Jesus (vv. 18–35), and another example of Jesus forgiving sins (vv. 36–50).

LUKE—NOTE ON 7:1–10 Jesus Heals a Centurion’s Servant. This account is also recorded in Matt. 8:5–13, but John 4:46–53 appears to be a different incident.

LUKE—NOTE ON 7:2 centurion. A Roman officer in charge of a hundred men.

LUKE—NOTE ON 7:3 elders of the Jews. Local Jewish officials. The villages of Galilee had their own elders, who presided as local judges (see Apocrypha, Judith 6:14–16).

LUKE—NOTE ON 7:4–5 The Jewish officials were saying, in effect, “He is a kind man who loves our people and helped build our synagogue. Please help him.” The “synagogue” in Capernaum is the same as the one mentioned in 4:33.

LUKE—NOTE ON 7:6–7 I am not worthy reveals the centurion’s humility. Say the word reveals his great faith.

LUKE—NOTE ON 7:8 The centurion responds, in effect, “I too can do things because of the authority given me, so how much more can you!”

LUKE—NOTE ON 7:9 Not even in Israel foreshadows the entry of Gentiles into the kingdom of God. such faith. Jesus commends the centurion (who is a Gentile) for his humble faith (v. 6)—one of the few places where Jesus commends the way in which someone approaches him.

LUKE—NOTE ON 7:10 they found the servant well. As in all healing miracles in Scripture, the proof of the miracle is described.

LUKE—NOTE ON 7:11–17 Jesus Raises a Widow’s Son. Jesus’ power to heal is now demonstrated by a greater miracle: raising the dead (cf. 8:40–56; John 11:1–44; Acts 9:36–43). This miracle, involving a widow’s son, recalls a similar miracle by Elijah (1 Kings 17:17–24).

LUKE—NOTE ON 7:11 Nain is commonly identified with a modern village (Nein) southeast of Nazareth, though other locations have also been suggested.

LUKE—NOTE ON 7:12 The only son of his mother … a widow reveals the desperate economic situation of the woman.

LUKE—NOTE ON 7:13 Do not weep indicates that Jesus will do something. Although not intended as a sign but as an act of compassion, this miracle will nevertheless provide evidence for answering the question “Who is this … ?” (v. 49).

LUKE—NOTE ON 7:14 Jesus touched the bier (a plank that served as an open coffin, used to carry the dead body outside the city to its burial place). Jesus is unconcerned about ceremonial uncleanness (cf. Num. 19:11, 16), for he is not made unclean when he touches the dead. Instead, the dead man comes to life.

LUKE—NOTE ON 7:15 sat up and began to speak. Proof of the miracle (cf. note on v. 10). gave him to his mother. These are the exact words found in the Septuagint of 1 Kings 17:23, describing the raising of a widow’s son by Elijah.

LUKE—NOTE ON 7:16 In recognition of God’s powerful presence, the people’s fear immediately leads to worship: they glorified God (cf. 2:20). A great prophet is a correct description of Jesus (4:23–24; 7:39; 9:8, 19; 13:33; 24:19) but an inadequate one unless one adds: Christ; Son of God; Son of Man; Lord; etc. God has visited his people. God is making known his presence in Jesus, bringing salvation to the Jewish people who had waited so long for him (cf. 1:68; 19:44; Acts 15:14).

LUKE—NOTE ON 7:18–35 Messengers from John the Baptist. Luke records John’s question to Jesus (vv. 18–23), Jesus’ testimony to John (vv. 24–30), and the judgment on Israel for rejecting both John and Jesus (vv. 31–35).

LUKE—NOTE ON 7:18 All these things refers to the mighty miracles Jesus has been doing, as well as to his remarkable teaching.

LUKE—NOTE ON 7:19–20 the one … to come. John’s question indicates his doubt as to whether Jesus was the “mightier one” who would baptize with the Holy Spirit and fire (see 3:16). For some reason, Jesus did not seem to be exactly the kind of Messiah John was expecting, perhaps because it did not appear that Jesus was going to overthrow the Roman rulers, and probably also because Jesus was not immediately bringing judgment on evildoers. John’s concern was probably aggravated by his being in prison.

LUKE—NOTE ON 7:21 Luke prefaces Jesus’ response to John with a summary of his ministry of healing (cf. 4:40–41; 5:15; 6:18–19). Luke mentions separately the restoring of sight to the blind, possibly to emphasize the greatness of such a miracle.

LUKE—NOTE ON 7:22 tell John. Jesus does not answer John’s question directly but gives evidence demonstrating that he is the “coming one.” From the following report, John can come to his own conclusion. blind receive … sight (see 4:18; 18:35–43); lame walk (5:17–25); lepers are cleansed (5:12–16; 17:11–19); deaf hear (cf. Isa. 29:18; 35:5; 42:18); dead are raised (Luke 7:11–17; 8:40–56; cf. Acts 9:36–43); poor have good news preached to them (Luke 4:18; 6:20; 14:13, 21). In other words, Jesus is indeed the coming one predicted in the OT. The days of salvation foretold by Isaiah have begun, even though they will not be consummated until Christ returns to establish the eternal kingdom.

LUKE—NOTE ON 7:23 Jesus’ exhortation, blessed is the one who is not offended, is surely directed to John and his disciples.

LUKE—NOTE ON 7:24–27 Reed shaken by the wind suggests something flimsy and uncertain—far from an accurate description of John the Baptist (cf. Mark 1:6). John was more than a prophet: he was the prophet sent to fulfill Mal. 3:1.

LUKE—NOTE ON 7:28 none is greater. John’s greatness among all the OT prophets, all those who came before the arrival of the kingdom of God, comes from his function as direct forerunner of Jesus the Messiah. But John was not part of the kingdom of God that Jesus was proclaiming and bringing to reality, for he was still part of the old covenant system. Therefore the one who is least in the kingdom of God (one who has believed in Jesus and has become a member of the new covenant kingdom) is actually greater than John, for those who come after John live in the age of fulfillment, following the coming of Jesus. This underscores the qualitative difference between the old age and the dawning of the new kingdom age (cf. note on Matt. 11:11).

LUKE—NOTE ON 7:29–30 Jesus’ hearers rightly take his words in vv. 24–28 as a commendation of John, not a criticism. God was working through John for his purposes in his time. Therefore, those who had been baptized with the baptism of John were glad, and they declared God just.

LUKE—NOTE ON 7:31–34 This generation does not refer to everyone then living but to the leaders and others who rejected both John the Baptist and Jesus, and who were still the dominant force in the culture. In their rejection of both the “ascetic” John and the “non-ascetic” Jesus, they were like children refusing to play either a sad or a happy game.

LUKE—NOTE ON 7:35 Wisdom (God’s way, v. 29) is justified (shown to be right) by all her children (the followers of John and Jesus).

LUKE—NOTE ON 7:37–38 a woman. Unnamed; cf. note on Mark 14:3–5. Alabaster is a soft stone frequently used as a perfume container. Reclining toward a low center table(s), the feet of the participants would have faced outward like spokes from a hub. With her tears she washed Jesus’ feet (an act of hospitality omitted by Simon; Luke 7:44) and wiped them with her hair. Her tears are tears both of thankfulness and also of reverent awe as she senses the presence of God in the person of Jesus. Her act would have been considered improper, therefore it took great courage to honor Jesus in this way.

LUKE—NOTE ON 7:39–40 If this man were a prophet. The Pharisee charges that Jesus is not a prophet (contrast v. 16) because a true prophet would not allow a sinful woman to touch him. said to himself … Jesus answering. Jesus knows Simon’s thoughts, showing that he is indeed a prophet.

LUKE—NOTE ON 7:41 five hundred denarii. Equivalent to about 20 months’ wages. Fifty denarii is about two months’ wages.

LUKE—NOTE ON 7:42 cancelled the debt. For the analogy of sin with debt, cf. 11:4; Matt. 6:12; 18:21–35.

LUKE—NOTE ON 7:43–46 Simon’s answer (The one [who owed] the larger debt) leads to the comparison of Simon’s lack of hospitality (no water for my feet … no kiss … did not anoint my head with oil; cf. Ps. 23:5; 141:5) with the greater love of the woman (washing his feet with her tears, continually kissing his feet, and anointing them with expensive ointment).

LUKE—NOTE ON 7:47 For she loved much refers not to the cause of the woman’s forgiveness but the result of it (cf. note on v. 50; cf. also “which of them will love him more,” v. 42).

LUKE—NOTE ON 7:48–49 Your sins are forgiven (cf. 5:20). As in 5:20–25, Jesus’ statement is understood as exercising the divine prerogative of forgiving sins and is followed by a similar question: Who is this, who even forgives sins? Luke intentionally raises this question for his readers to reflect on the significance and implications of who Jesus is.

LUKE—NOTE ON 7:50 Your faith has saved you. Cf. 8:48; 17:19; 18:42. The woman experienced the forgiveness of her sins not because of love (see note on 7:47) but through faith, which was evidenced in the way she honored Jesus in her act of washing his feet.

LUKE—NOTE ON 8:1–21 Jesus Teaches in Parables. Included in this section are the parables of the sower (vv. 4–15) and of the lamp (vv. 16–18).

LUKE—NOTE ON 8:1–3 Women Accompanying Jesus. Luke has more references to the role of women in Jesus’ ministry than any other Gospel. Here he mentions several by name. It is noteworthy that the women come from a wide array of social levels, from the highest levels of the social order in Herod’s palace, to a demon-possessed woman who would have been a social outcast. Cf. 23:49; 24:1–11; Acts 1:14.

LUKE—NOTE ON 8:2 Mary was called Magdalene because she was from Magdala (a city on the western shore of Galilee, identified with modern Migdal). Later writers in church history connected Mary Magdalene to the sinful woman of 7:37, calling her a former prostitute. There is no evidence for this in the biblical text or in early church history. This mistaken identification arose from erroneously combining the two separate accounts found in John 12:1–8 and Luke 7:36–50 with this passage in Luke 8. On the other hand, heterodox Gnostic writers from the late-second century and afterward promoted their own interpretation of Mary (along with other minor NT figures such as Thomas, Philip, and Judas), considering her a special possessor of secret knowledge from the Savior. Contrary to various popular media accounts, no ancient source (whether orthodox or heterodox) says that Mary was married to Jesus, let alone had a son with him. In fact, there is no source anywhere that says that Jesus was married to anyone. The NT simply informs readers that Jesus healed her of demonic possession, and that she gratefully followed him to the foot of the cross and the empty tomb (Matt. 27:56, 61; 28:1; Mark 15:40, 47; 16:1; Luke 24:10). Seven demons reveals the greatness of her healing (cf. 11:26).

LUKE—NOTE ON 8:3 Both the mention of Joanna, wife of Herod’s household manager, and the report that these women provided for them out of their means indicate that although Jesus’ ministry was directed primarily to the “poor” (4:18), some of the wealthy and powerful supported and welcomed it. The phrase many others and the relative pronoun who are both feminine in Greek, referring to women who supported Jesus and his disciples.

LUKE—NOTE ON 8:4–8 The Parable of the Sower. Although referred to as the parable of the sower, the sower is the least important component and is only referred to once (v. 5; cf. its omission in v. 11 with Mark 4:14). The focus, rather, is on the various kinds of soil on which the sower sows his seed. parable. See notes on Matt. 13:3; Mark 4:2. For birds of the air, cf. Luke 9:58; 13:19; Acts 10:12; 11:6. Some fell on the rock lying beneath a thin layer of soil. ears to hear (cf. Matt. 11:15; 13:9, 43; Mark 4:9; Luke 14:35). An exhortation to understand and heed the parable. hundredfold. See note on Mark 4:8.

LUKE—NOTE ON 8:9–15 The Purpose of the Parables. In his explanation of the parable of the sower, Jesus also explains that parables blind those who have resisted God’s revelation while helping those who have believed it.

LUKE—NOTE ON 8:10 To you it has been given to know. For the disciples’ unique access to Jesus’ teachings, cf. 10:21–22; 12:32; 22:29. secrets. See also note on Matt. 13:10–11. So that indicates the purpose of Jesus’ teaching in parables (cf. notes on Matt. 13:12–13; Mark 4:12).

LUKE—NOTE ON 8:11 the parable is this. See note on Mark 4:14–20.

LUKE—NOTE ON 8:12 The seeds along the path (through the field) represent one group of hearers. So that they may not believe and be saved assumes that faith is the means of salvation.

LUKE—NOTE ON 8:13 The second group of hearers receive the word with joy and believe. A few interpreters think this is saving faith because these people “believe,” and though they “fall away” (from fellowship?), this is not an ultimate rejection of Christ. But it is more likely that this is temporary, merely intellectual “faith” (cf. James 2:17) that is not saving faith, for these plants have no root (see Mark 4:17), they bear no fruit, and they do not persevere but last only for a while (on perseverance, see notes on John 6:40; Rom. 8:29; 8:30; 2 Tim. 2:11–13; Jude 21).

LUKE—NOTE ON 8:14 The third kind of soil, containing thorns, describes those who initially embrace the message (start on their way) but do not persevere to maturity and so fail to produce mature fruit because of the cares (cf. 12:22–34; 21:34), riches (6:24; 12:15; 16:1–13), and pleasures of life.

LUKE—NOTE ON 8:15 The fourth group hears with an honest and good heart. They hold it fast and bear (“much,” cf. v. 8) fruit. With patience can also be translated “with perseverance” (cf. 21:19; Acts 14:22), showing that fruit-bearing in God’s kingdom often requires much work before significant results are seen.

LUKE—NOTE ON 8:16–18 A Lamp under a Jar. If believers do not hide the light (message) they have heard (vv. 8, 15, 18) but proclaim it for others to see, then what is hidden (cf. v. 10) will be made manifest, and what is secret will come to light. Jesus is ultimately speaking about the final judgment, but gospel proclamation and gospel ministry in this age are like a “lamp” (v. 16) that illumines and drives away dark areas of sin before the final judgment. The one who [already] has a knowledge of God’s Word will understand it better (more will be given), whereas the one who does not listen carefully (has not) will lose even what he has heard (cf. Acts 13:46; 18:6; 28:25–28; and notes on Matt. 25:29; Mark 4:24; 4:25; Luke 12:41–48).

LUKE—NOTE ON 8:19–21 Jesus’ Mother and Brothers. The brothers of Jesus are most naturally understood as the sons born to Joseph and Mary after Jesus’ birth. My mother and my brothers are those. For Jesus, spiritual relationships were more important than physical ones. Thus his real family is made up of those who hear the word of God and do it (see notes on Matt. 12:46; 12:49; 13:55–56; Mark 3:35).

LUKE—NOTE ON 8:22–56 Jesus, Lord of Nature, Demons, Disease, and Death. In the following accounts Luke helps his readers answer the question “Who then is this?” (v. 25; cf. note on 7:1–50). The sequence of this section shows the extent of Jesus’ authority—over nature, demons, disease, and even death.

LUKE—NOTE ON 8:22–25 Jesus Calms a Storm. windstorm. See notes on Matt. 8:23–24; Mark 4:37. On the similarities to Jonah 1:4–5, see note on Mark 4:38. Although rebuked for lack of faith (Luke 8:25), the disciples were aware that, whereas they were helpless in the storm, Jesus was not, so they went to him. Jesus rebuked the wind and … waves, revealing that he has authority over nature, just as the Lord God does (cf. Ps. 107:29). Where is your faith? See notes on Matt. 8:26; Mark 4:40. For were afraid, and … marveled, see Luke 1:21 and note on Matt. 8:27. The account culminates with the question, Who then is this who exercises lordship over nature itself? (Luke 8:25; cf. note on 7:1–50).

LUKE—NOTE ON 8:26–39 Jesus Heals a Demon-Possessed Man. Jesus demonstrates his greatness through his mastery over the demonic realm.

LUKE—NOTE ON 8:26 the country of the Gerasenes. See notes on Matt. 8:28 and Mark 5:1.

LUKE—NOTE ON 8:27 The description of the man … who had demons in vv. 27–30 underscores his terrible plight and the greatness of Jesus, who can cast out so many (a legion, v. 30) powerful demons. The use of “he” (vv. 27–30) and “they” (vv. 31–33) is determined primarily by whether the demons are seen as acting in unity with the man or apart from him.

LUKE—NOTE ON 8:28 When he saw Jesus, he … fell down before him. See note on Mark 5:6–7. For the demons’ knowledge of Jesus’ identity, see Luke 4:41 and note on Matt. 8:29. I beg you reveals the subservience of the demons. The significance of do not torment me becomes clear in Luke 8:31.

LUKE—NOTE ON 8:29 For many a time heightens the man’s plight. He had commanded indicates that the demon did not come out the first time Jesus commanded it to (see note on Mark 5:8).

LUKE—NOTE ON 8:30 Legion indicates thousands of demons but may be an intentional overstatement. Cf. note on Mark 5:9. Mary Magdalene’s plight of being possessed by seven demons (see Luke 8:2) is exponentially exceeded by this man’s situation.

LUKE—NOTE ON 8:32–33 A large herd of pigs reveals that this is a Gentile region, since pigs were forbidden for Jews (Lev. 11:7; Deut. 14:8; cf. note on Matt. 8:30–34).

LUKE—NOTE ON 8:35 The demoniac’s salvation is confirmed by: the drowning of the pigs; his sitting at the feet of Jesus instead of being among the tombs, bound with chains and shackles (vv. 27, 29); his being clothed rather than naked (v. 27); and his being in his right mind (cf. Mark 5:15). afraid. See notes on Luke 1:65–66; 7:16; 8:47. The drowning of so many pigs also verifies that a large number of demons were in the man.

LUKE—NOTE ON 8:36 The man is described as healed, which can also be translated “saved” (Gk. sōzō).

LUKE—NOTE ON 8:37 So he … returned. In “orderly” (1:3) fashion, Luke completes the story concerning the townspeople before completing the story of the demoniac. for they were seized with great fear. While fearful reverence and awe are appropriate in the presence of Jesus (see note on 8:35), the fear of these townspeople is negative and seems to be a wrongful, superstitious fear of Jesus’ mysterious power, and perhaps a fear of further loss of their property, for their fear does not draw them to Jesus.

LUKE—NOTE ON 8:38–39 The parallel statements Return … and declare how much God has done for you and went away, proclaiming … how much Jesus had done for him should be noted (cf. 9:42–43), indicating that Jesus has the same status as God. Following Jesus involves the responsibility to evangelize (“he went … proclaiming”; see note on Mark 5:18–20).

LUKE—NOTE ON 8:40–56 Jesus Heals a Woman and Jairus’s Daughter. Jesus raises Jairus’s daughter (vv. 40–42a, 49–56) after being interrupted by another person needing his attention (vv. 42b–48).

LUKE—NOTE ON 8:40 returned. See note on Mark 5:21. The crowd welcomed him refers back to Luke 8:1–21 and the “crowd” of vv. 4 and 19.

LUKE—NOTE ON 8:41–42a a ruler of the synagogue. See note on Mark 5:22. A board member of the synagogue, or more likely the official in charge of arranging services (cf. Luke 8:49; Acts 13:15; 18:8). Falling at Jesus’ feet, he implored. The description reveals Jairus’s desperation, as does only daughter (cf. Luke 7:12; 9:38).

LUKE—NOTE ON 8:42b–48 While Jesus heals someone else, Jairus’s daughter dies.

Parallels in the Ministries of Jesus, Peter, and Paul in Luke–Acts

Luke shows Peter and Paul continuing the ministry of Jesus in the book of Acts. Representative examples are cited on the chart.

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Type of Ministry	Jesus	Peter	Paul
Preaching that the OT is fulfilled in Jesus the Messiah	Luke 4; 24	Acts 2; 3	Acts 13; 17
Casting out unclean spirits	Luke 4:31–37	Acts 5:16	Acts 16:16–18
Healing the lame	Luke 6:6–11	Acts 3:1–10	Acts 14:8–10
Raising the dead	Luke 7:11–17	Acts 9:36–43	Acts 20:7–12
Healing by a touch, a shadow, or cloths	Luke 8:42–48	Acts 5:15	Acts 19:11–12

LUKE—NOTE ON 8:43 discharge of blood. See note on Matt. 9:20. Her plight is heightened by its duration (twelve years) and hopelessness (she could not be healed by anyone). Moreover, her hemorrhaging would also have made her ceremonially unclean, which would have cut her off from many social and religious relationships (cf. Lev. 15:25).

LUKE—NOTE ON 8:44 touched the fringe of his garment. See note on Mark 5:25–27. In contrast to the 12 years of hemorrhaging and failure to be healed by human means, the miraculous healing that comes from God happens immediately (cf. Luke 18:43).

LUKE—NOTE ON 8:45–46 Who … touched me? Jesus is aware that one of the many people touching him had been healed (cf. note on Mark 5:30).

LUKE—NOTE ON 8:47 The healed woman came trembling. In Luke, fear is appropriate when experiencing God’s presence (see v. 35 and notes on 1:65–66; 7:16; 8:37). The woman declared … why she had touched him. Cf. Mark 5:33 and note on Mark 5:31–33.

LUKE—NOTE ON 8:48 Jesus’ addressing her as daughter probably reassures the woman, as does his statement that your faith has made you well (in the sense of both physical and spiritual healing, for the verb here is “saved” [Gk. sōzō]; see notes on v. 36 and Matt. 9:22; also, Jesus’ final words to her, go in peace, suggest that she has been saved).

LUKE—NOTE ON 8:49 While he was still speaking marks a change back to the story of Jairus. Do not trouble the Teacher any more assumes that while Jesus could heal the sick, the girl’s death placed her beyond his ability to heal (cf. John 11:21, 32, 37, 39).

LUKE—NOTE ON 8:50 Do not fear (see 1:13); only believe. Words of reassurance. The two exhortations are followed by the promise she will be well (again this is Gk. sōzō, which can mean either “heal” or “save,” but several times in these miracle accounts it seems to mean that both physical healing and spiritual salvation have taken place).

LUKE—NOTE ON 8:51 Peter and John and James. This is the first mention of this inner group of disciples in Luke (cf. 9:28).

LUKE—NOTE ON 8:52–53 weeping and mourning. See note on Matt. 9:23 (cf. Luke 7:13). She is not dead but sleeping must be understood in light of 8:49, 53. The ridicule Jesus receives affirms the girl’s death but misunderstands his metaphorical use of “sleeping” (see note on Mark 5:38–40).

LUKE—NOTE ON 8:54–55 taking her by the hand. See note on Mark 5:41. Child, arise. Cf. Luke 7:14. And her spirit returned. The reuniting of the girl’s spirit and body resulted in the return to her former earthly life. she got up at once. Along with the fact of her eating, this offers immediate proof of the miracle (see note on 7:10).

LUKE—NOTE ON 8:56 he charged them to tell no one. A sharp contrast to v. 39, for Jesus is now back in a Jewish region where mistaken expectations about a political and revolutionary messiah could make Jesus’ ministry much more difficult.

LUKE—NOTE ON 9:1–50 Jesus and the Twelve. Jesus interacts with his 12 apostles in various ministry and teaching situations.

LUKE—NOTE ON 9:1–6 Jesus Sends Out the Twelve. The mission of the 12 apostles serves as a time of apprenticeship for their ultimate mission after Jesus’ ascension (1:2; 24:45–49; Acts 1:8).

LUKE—NOTE ON 9:1–2 And he called the twelve together. See 6:13. For power and authority, see 4:36; for power to heal, see 5:17. Some think this power and authority was for the duration of this mission, as its absence in 9:40 and the equipping in 24:49 and Acts 1:8 suggest. It is manifested in their casting out demons, curing diseases, and proclaiming the kingdom of God. The close relationship between “the kingdom of God” and “the gospel” is shown in Luke 9:6, where the work of the disciples is described as “preaching the gospel and healing” (for the meaning of “the kingdom of God,” see Introduction: Key Themes). he sent them out. The verbal form (Gk. apostellō) of the noun “apostle” (Gk. apostolos).

LUKE—NOTE ON 9:3 Take nothing for your journey. See notes on Matt. 10:9–10 and Mark 6:8–9. Perhaps this is due to the brevity of their mission and to teach them to trust God to supply their needs (Luke 12:22–31). no staff. According to Mark 6:8, the disciples were allowed to take a staff. Here in Luke’s account, Jesus is probably not prohibiting a staff altogether but prohibiting taking an extra one (as Luke 10:4 prohibits extra sandals). bag. A knapsack for carrying provisions.

LUKE—NOTE ON 9:4 whatever house. The Twelve were not to go from house to house, possibly to seek better housing (cf. 10:7), but were to establish their headquarters within the hospitality of one home, as a base for ministering in the community.

LUKE—NOTE ON 9:5 wherever they do not receive you. “Receive” is used elsewhere with respect to welcoming and receiving God’s word (8:13), Jesus (9:48, 53), Jesus’ followers (vv. 5, 48), and the kingdom of God (18:17). shake off the dust from your feet (cf. 10:11; Acts 13:51; notes on Matt. 10:14 and Mark 6:11). This visibly illustrates the future judgment of those who reject Christ’s messengers (Luke 10:11–15).

LUKE—NOTE ON 9:7–9 Herod Antipas Is Perplexed by Jesus. This section picks up the question of 8:25 (“Who then is this?”) and provides an interlude to Luke’s report of the mission of the Twelve (9:1–6, 10).

LUKE—NOTE ON 9:7–8 Herod the tetrarch (see 3:1 and note on Matt. 14:1). As a careful historian (see note on Luke 1:2–3), Luke uses the proper title (“tetrarch”) to describe Herod Antipas rather than the less precise, general term “king” (Matt. 14:9; Mark 6:14, 25). Herod heard about all that was happening, perhaps due to the mission of the Twelve (Luke 9:1–6). it was said by some. On the various misunderstandings of Jesus’ identity, see note on Mark 6:14b–15.

LUKE—NOTE ON 9:8 Elijah had appeared. See note on Mark 6:14b–15. one of the prophets. Like Moses (Deut. 18:15) or Jeremiah (Matt. 16:14). Cf. John 6:14. had risen. The term is used to describe Jesus’ resurrection (Luke 16:31; 18:33; 24:7, 46; Acts 2:24), which would indicate that a literal return from the dead is probably meant.

LUKE—NOTE ON 9:9 John I beheaded. For a fuller account of this story, see Matt. 14:1–12; Mark 6:14–29; and notes. And he sought to see him foreshadows Luke 13:31 and 23:6–12 and refers to either Herod Antipas’s desire to see Jesus perform a miracle (23:8) or his desire to kill him (13:31).

LUKE—NOTE ON 9:10–17 Jesus Feeds the 5,000. When the Twelve returned from their mission (cf. vv. 1–6), Jesus sought to spend some time with them in private (v. 10). But they were soon found by “the crowds” (v. 11). Jesus performed many miracles of healing, then miraculously provided a meal.

LUKE—NOTE ON 9:10 The apostles (cf. note on Rom. 1:1), the “twelve” (Luke 9:12), and the “disciples” (vv. 14, 16) are used interchangeably here. All that they had done refers to their use of Jesus’ delegated power and authority in the casting out of demons, healings, and preaching (vv. 1–2). Bethsaida was just northeast of where the Jordan flows into the Sea of Galilee from the north. Research since the 1980s has focused on et-Tell as the site for Bethsaida. This site does have residential remains from around NT times (including an apparent “fisherman’s house” with ancient fishing equipment) atop an earlier Iron Age (OT-era) settlement. Excavation geologists suggest that the Sea of Galilee originally extended closer to this site than it does today.

LUKE—NOTE ON 9:11 kingdom of God. Jesus’ and the apostles’ message was identical (cf. vv. 2, 6 with 4:43; 8:1). cured those who had need of healing. As in 9:6, “healing” receives more emphasis than casting out demons; probably the need for exorcism was less common than the need for healing.

LUKE—NOTE ON 9:12 Send the crowd away. The disciples manifest a sincere concern for the crowd but have forgotten Jesus’ miracles in 8:22–56 and their own in 9:6.

LUKE—NOTE ON 9:14 about five thousand men. See note on John 6:10–11.

LUKE—NOTE ON 9:15 And they did so. As in 5:5, the disciples’ obedience precedes understanding.

LUKE—NOTE ON 9:16 looked up to heaven. See note on Mark 6:41–42. With the exception of “looked up,” a praying gesture, all of these actions (taking, said a blessing, broke, gave) are found in the accounts of the Last Supper (Matt. 26:26; Mark 14:22; Luke 22:19; cf. also 1 Cor. 11:23–24).

LUKE—NOTE ON 9:18–20 Peter Confesses Jesus as the Christ. praying alone. For Jesus praying before important events, see Introduction: Key Themes. Here he may have prayed that his disciples would truly grasp who he is. John the Baptist. The disciples repeat the same possibilities mentioned in vv. 7–8 (cf. note on Matt. 16:14). But who do you say. “You” is plural and is emphasized in the Greek. Peter, spokesman for the disciples, answered, “The Christ of God.” (On Peter’s confession, see notes on Matt. 16:16 and Mark 8:29b–30.) Jesus’ identity as the “Christ”—confessed by angels (Luke 2:11); by the Gospel narrator (2:26); by demons (4:41); and by Jesus himself (4:18)—is now confessed for the first time by the Twelve. For “Christ,” see note on 2:11. Even with this confession, the disciples still have more to learn about the kind of Messiah Jesus will be, as the next passage shows (9:21–22). What the disciples do understand at this point is that Jesus is more than a prophet—that is, that Jesus’ role as the Messiah is central to the inauguration of the new era of the kingdom.

LUKE—NOTE ON 9:21–22 Jesus Foretells His Death. For the first time (cf. vv. 43b–45), Jesus clearly teaches the Twelve that his role as God’s anointed Messiah (Christ) involves suffering and death. tell this to no one. Peter’s confession (v. 20) is correct, but proclaiming it widely at this time would be misunderstood because of Jewish nationalistic expectations and would make Jesus’ ministry more difficult, as people tried to force him into the role of a political and military leader against the Roman army. That Jesus must suffer refers to the necessity of God’s providential plan being fulfilled in his death. For the Son of Man, see note on Matt. 8:20. by the elders and chief priests and scribes. The use of a single article (in English, “the”) emphasizes in Greek the unity of this group. The “chief priests” are not the high priests but members of the most prominent priestly families. Jesus will be raised to life by God.

Predictions, Reminders, and Proofs of the Death and Resurrection of Jesus in the Gospel of Luke

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9:22	“The Son of Man must suffer many things and be rejected … and be killed, and on the third day be raised.”
9:44	“The Son of Man is about to be delivered into the hands of men.”
12:50	“I have a baptism to be baptized with.”
13:32	“I cast out demons and perform cures today and tomorrow, and the third day I finish my course.”
13:33	“for it cannot be that a prophet should perish away from Jerusalem.”
17:25	“But first he must suffer many things and be rejected by this generation.”
18:32	“he will be delivered over to the Gentiles and will be mocked and shamefully treated and spit upon.”
18:33	“after flogging him, they will kill him, and on the third day he will rise.”
24:6–7	“Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.”
24:25–26	“… slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?”
24:46	“Thus it is written, that the Christ should suffer and on the third day rise from the dead.”

LUKE—NOTE ON 9:23–27 Jesus Teaches the Disciples. The following teachings on discipleship are addressed not just to the Twelve but to “all” (v. 23).

LUKE—NOTE ON 9:23 Come after me means to become a disciple (cf. 14:27) and requires that a disciple: (1) deny himself (not simply denying certain things but denying personal control of one’s life); (2) take up his cross (cf. 14:27; notes on Matt. 10:38 and Mark 8:34; make a commitment that will lead to rejection and possibly even death); and (3) follow me (following the example and teachings of Jesus). In Jesus’ day, “follow me” also meant joining the company of his disciples who traveled in ministry with Jesus around Palestine.

LUKE—NOTE ON 9:24 save his life … lose it. See note on Mark 8:35.

LUKE—NOTE ON 9:25 Gaining even the whole world is infinitely less valuable than one’s eternal destiny in relation to God (see note on Mark 8:35).

LUKE—NOTE ON 9:26 Being ashamed of Jesus means to deny any link with him (cf. 22:54–61) and is the opposite of acknowledging him as one’s Lord and teacher (12:8–9; see note on Mark 8:38). The person and message of Jesus (me and my words) are indivisible. When he comes in his glory refers to the second coming. Luke emphasizes the glory of Jesus (cf. Luke 21:27; 24:26).

LUKE—NOTE ON 9:27 truly. See note on 4:24. Some standing here refers to Peter, John, and James, who will witness the transfiguration. See note on Matt. 16:28.

LUKE—NOTE ON 9:28–36 The Transfiguration. The question “Who [then] is this?” (8:25; 9:9), answered by Peter in v. 20, is now answered decisively by God himself.

LUKE—NOTE ON 9:28 About eight days after (probably an inclusive reckoning of time; cf. Mark 9:2) indicates that this account should be understood in light of Luke 9:20–27. Peter, John, and James see the kingdom coming in power at the transfiguration. Peter and John and James. Cf. 8:51. mountain. See note on Matt. 17:1. to pray. Perhaps Jesus prayed that the three disciples would see him in his glory. See Introduction: Key Themes.

LUKE—NOTE ON 9:29 his face was altered. The transfiguration is not an illumination of Jesus from the outside (cf. Ex. 34:29–35) but from the inside. dazzling white (lit., “bright as a flash of lightning”). The transfiguration provides a glimpse of the future glory of the Christ (Luke 9:20), the Son of Man, at his second coming (vv. 26–27) when he comes in the cloud of the glory of God. Cf. v. 26; 21:27; 2 Pet. 1:16–18; Rev. 1:7. It likewise gives a glimpse into the reality that Christ is the transcendent Son of God, sent by the Father for the salvation of his people—i.e., for all who believe in him, both Jews and Gentiles.

LUKE—NOTE ON 9:30 Moses and Elijah represent the Law and the Prophets; their appearance refutes the incorrect guesses of vv. 8, 19, indicating that Jesus is the fulfillment of both (cf. note on Mark 9:4).

LUKE—NOTE ON 9:31 Jesus’ departure (Gk. exodos) is his future death, resurrection, and ascension (all of which would take place at Jerusalem).

LUKE—NOTE ON 9:33–34 Let us make three tents. This suggestion is a mistake, as indicated by Luke’s comment (not knowing what he said) and the Father’s pronouncement (“this is my Son, my Chosen One,” v. 35, confirming v. 20). The cloud is a manifestation of God’s presence (see note on Matt. 17:5).

LUKE—NOTE ON 9:35 This is my Son. Cf. 3:22 and note on Mark 9:7. Listen to him means to give attention to Jesus’ teaching above all else, even above the Law (Moses) and the Prophets (Elijah) of the OT (not that they are any less the Word of God, but that Jesus’ teaching supersedes and rightly interprets the OT for the new age of the kingdom of God and the new covenant). Jesus is not merely equal to Moses and Elijah; he is far greater. All the OT pointed to him (see Luke 24:27). “Listen to him” also alludes to Deut. 18:15, indicating that Jesus is the prophet that Moses predicted “the LORD your God will raise up for you.”

LUKE—NOTE ON 9:36 Kept silent … in those days contrasts the situation in Jesus’ day with that of Luke’s day, the time after Pentecost when Peter, James, and John freely proclaimed this event (e.g., 2 Pet. 1:17).

LUKE—NOTE ON 9:37–43a The Healing of a Boy with an Unclean Spirit. This is an abbreviated version (7 verses) of Mark 9:14–29 (16 verses), also recounted in Matt. 17:14–20.

LUKE—NOTE ON 9:37 the next day. This close tie with vv. 28–36 suggests that the account provides an example of Jesus’ glory in v. 32 (cf. v. 43a).

LUKE—NOTE ON 9:39 a spirit seizes him. In the parallel account in Matt. 17:15, 18 the demon is associated with epilepsy; but see Matt. 4:24, where epilepsy is distinguished from demon possession. will hardly leave him. The demon continually plagued the child.

LUKE—NOTE ON 9:40 they could not. The disciples’ inability to heal highlights Jesus’ greater ability. Mark more explicitly points to the weak faith of the disciples (see notes on Mark 9:18–29).

LUKE—NOTE ON 9:41 O faithless and twisted generation. See note on Mark 9:19. The first of several such references (cf. Luke 11:30–32, 50–51; 17:25). It is addressed to the disciples (9:40) and the “all” of v. 43a. For “generation,” see note on 7:31–34.

LUKE—NOTE ON 9:43a all were astonished. Cf. 2:48; 4:32; cf. also 8:25; 11:14. The healing performed by Jesus (9:37–42) is credited to the majesty of God. Compare the close tie between the glory of the Son and of the Father (v. 26), the interchangeableness of declaring what God has done and what Jesus has done (8:39), and being astonished/marveling with respect to God and Jesus (9:43).

LUKE—NOTE ON 9:43b–45 Jesus Again Foretells His Death. Once again (cf. vv. 21–22) Jesus warns his disciples of his impending, violent death.

LUKE—NOTE ON 9:43b The marveling of the “crowd” (cf. v. 37) is not necessarily due to faith (cf. vv. 41, 43a).

LUKE—NOTE ON 9:44 [You] let these words. The subject “you” is emphasized in the Greek, underscoring the importance of heeding Jesus’ second prediction of his suffering. The Son of Man is about to be delivered (by God) into the hands of men. See note on Mark 9:30–31.

LUKE—NOTE ON 9:45 The disciples’ lack of understanding is due to the meaning of Jesus’ words being concealed from them by God. Compare an almost identical statement in 18:34. And they were afraid to ask him, probably because they could comprehend enough of what he was saying that they did not want to know more.

LUKE—NOTE ON 9:46–48 Who Is the Greatest? The disciples’ inability to understand Jesus’ forthcoming suffering is linked to their own desire for greatness.

LUKE—NOTE ON 9:46 Which … was the greatest can refer to having the greatest authority, deserving the most preferential treatment, being most valuable, or being most favored by God (cf. note on Mark 9:34). Any such comparison, however, was wrong.

LUKE—NOTE ON 9:47 Jesus, knowing … their hearts. See note on 4:23. took a child … by his side. See note on Mark 9:36–37.

LUKE—NOTE ON 9:48 receives this child … receives me; receives me receives him who sent me. An example of “step parallelism” (cf. 10:16), in which the first thought is raised a step higher in the second thought: a child is received as a representative of Jesus; Jesus is received as a representative of God. he who is least. The one who is servant of all and thus has lowly status (Mark 9:35). who is great. In God’s eyes (cf. Luke 14:11; 18:14; 22:26), not according to the disciples’ mistaken understanding of greatness (e.g., 9:46).

LUKE—NOTE ON 9:49–50 Anyone Not against Us Is for Us. Because he does not follow with us probably refers to a believer outside the circle of the Twelve. The one who is not against you is for you is the reverse of 11:23. The two sayings should be seen as complementary. Those who cast out demons in the name of Jesus are his friends; those who attribute Jesus’ casting out of demons to Beelzebul, and thus do not believe in him, are his enemies (11:15, 23). Cf. note on Mark 9:40.

Study Notes for Luke

Jesus’ Birth and Flight to Egypt

Herod’s Temple Complex in the Time of Jesus

The Synagogue and Jewish Worship

Jesus’ Ministry in Galilee

The Twelve Apostles*

Parallels in the Ministries of Jesus, Peter, and Paul in Luke–Acts

Predictions, Reminders, and Proofs of the Death and Resurrection of Jesus in the Gospel of Luke