The ESV Study Bible

LUKE—NOTE ON 9:51–19:27 The Journey to Jerusalem. Amid all the activities of his ministry of teaching, healing, and making disciples, Jesus “set his face” (9:51) for his final journey to Jerusalem.

LUKE—NOTE ON 9:51–13:21 The First Mention of the Journey to Jerusalem. Jesus resolves to fulfill the mission for which God sent him into the world (“set his face,” 9:51; cf. “must” in 9:22; also Mark 10:45) and accomplish his “exodus” in Jerusalem (see note on Luke 9:31).

LUKE—NOTE ON 9:51–56 The Mission to Samaria. As Jesus and his disciples go south from Galilee to Jerusalem, they enter and minister in Samaria.

LUKE—NOTE ON 9:51 Taken up means “taken up to heaven.” The Greek noun used here (analēmpsis) corresponds to the verb (analambanō) translated “taken up” in Acts 1:2, 11, 22; 1 Tim. 3:16; all instances refer to Christ’s ascension. He set his face to go to Jerusalem provides the theme for Luke 9:51–19:27, the largest section of Luke’s Gospel, and points toward Jesus’ cross (23:33), resurrection (24:6), and ascension into heaven (24:51). Cf. “set my face like flint,” Isa. 50:7.

LUKE—NOTE ON 9:52 a village of the Samaritans. For Jewish-Samaritan relations, see notes on John 4:4 and 4:9; cf. John 8:48. to make preparations. To arrange housing.

LUKE—NOTE ON 9:53 did not receive him, because his face was set toward Jerusalem (cf. v. 51). The Samaritans rejected the messengers most likely because the Samaritans did not accept Jerusalem as the place where God should be worshiped (see John 4:20), and also because Jesus was going there to die, and the cost of following him was high.

LUKE—NOTE ON 9:54–55 Jesus rejects the suggestion of James and John (“tell fire to come down”), for his ministry at his first coming is not to bring judgment (cf. John 3:17), and not to compel people to follow him through threat of immediate punishment, but to bring the free offer of the gospel (cf. Matt. 11:28).

LUKE—NOTE ON 9:57–62 The Cost of Following Jesus. Jesus encounters three would-be disciples. The word “follow” plays a key role in each encounter (vv. 57, 59, 61).

LUKE—NOTE ON 9:58 The Son of Man has nowhere to lay his head is Jesus’ challenge to a would-be follower, reminding him that the path of following Jesus is not easy and comfortable, for ultimately Jesus is not at home in this world. In this and the following two brief stories (vv. 59–62), Luke does not tell his readers how the person responded.

LUKE—NOTE ON 9:59 To go and bury a deceased parent was an important duty, and Jesus clearly upholds honoring one’s parents (Matt. 15:1–9). The request seems reasonable on the surface, but this man’s first response was not to obey Jesus immediately (as others did, cf. Luke 5:21, 28) but to make an excuse for not following him. Burial at this time in Judaism often involved a year-long period from the time when the body was first buried until a year later when the bones of the deceased were placed in an ossuary box. Though this was a basic family obligation, Jesus is teaching the priority of the kingdom over family.

LUKE—NOTE ON 9:60 Leave the dead to bury their own dead constitutes a pun in which “dead” means both “spiritually dead” (cf. 15:24, 32) and “physically dead.” Here (as in 14:25–26) Jesus insists that following him must take precedence over every other relationship and obligation. This does not imply that Jesus’ followers can never care for their family obligations, but when they do, it must be out of obedience to Jesus, not instead of obedience to Jesus. In this man’s case, Jesus was clearly not his highest commitment (see 9:59).

LUKE—NOTE ON 9:61 As in v. 59, this man’s halfhearted discipleship begins with a “but”: I will follow you, Lord, but. This recalls 1 Kings 19:19–21, where Elijah permitted Elisha to say farewell; but Jesus does not permit this. Jesus’ summons to discipleship takes precedence over everything else.

LUKE—NOTE ON 9:62 Anyone who puts his hand to the plow has to keep looking forward to guide the plow, for if he looks back the plow will quickly veer off course.

LUKE—NOTE ON 10:1–24 The Mission of the Seventy-two. Having sent out the Twelve (9:1–6), Jesus now sends 72 of his disciples on a mission of healing and gospel proclamation.

LUKE—NOTE ON 10:1 seventy-two. Many very old and reliable Greek manuscripts have “seventy-two” here and in v. 17, while many other old and reliable manuscripts have “seventy,” and all interpreters agree that it is difficult to decide about which number was in the original of Luke’s Gospel. Most modern translations have decided in favor of “seventy-two,” based on basic principles for determining manuscript readings. In any case, no doctrinal issue is at stake, and the number probably has symbolic significance representing the number of nations in the world (cf. Genesis 10). Sending them out two by two fulfills the OT requirement for two witnesses (Deut. 17:6; 19:15).

LUKE—NOTE ON 10:3 I am sending (Gk. apostellō) you. Although only the Twelve are named “apostles” (6:13; 9:10; 22:14; Acts 1:26), others are also “sent ones.” as lambs in the midst of wolves. See note on Matt. 10:16; also John 10:12. “Lambs” implies that the disciples should not attempt to gain converts by force; the spread of the gospel is to come through preaching the “good news” of Jesus Christ and inviting hearers to respond willingly (cf. Matt. 11:28; John 1:11–12; Acts 3:19; Rom. 10:14–17; Rev. 22:17). The principle that genuine religious commitment cannot be compelled by force sets Christianity in clear contrast to significant segments of Islam, Hinduism, and many tribal religions.

LUKE—NOTE ON 10:4 No sandals probably means not to take an extra pair, since Jesus is telling them what they should not carry. They are to greet no one. Such greetings were lengthy and time-consuming (cf. 2 Kings 4:29).

LUKE—NOTE ON 10:6 son of peace. One who has found the peace that comes with salvation. it will return to you. If faith is not present, the blessing will be nullified.

LUKE—NOTE ON 10:7 eating and drinking what they provide. Accept whatever food they offer. for the laborer deserves his wages. Paul alludes to this saying in 1 Cor. 9:14 and quotes it as “Scripture” in 1 Tim. 5:18.

LUKE—NOTE ON 10:9 Heal the sick assumes the same bestowal of power and authority as in 9:1 (cf. 10:19). The kingdom of God has come. See 9:2; 11:20; 16:16; 17:21. See also Introduction: Key Themes. The “kingdom of God” in this present age is not an earthly, military, or political kingdom but is the rule and reign of God in people’s hearts and lives, and it is manifested both in people following Jesus and his teaching, and in the miraculous healings that God brought through the disciples, giving a foretaste of resurrected life in the age to come.

LUKE—NOTE ON 10:10 go into its streets. The symbolic act of judgment against a town will be visible and public (cf. 9:5).

LUKE—NOTE ON 10:11 the dust of your town that clings to our feet we wipe off against you. See notes on Matt. 10:14 and Mark 6:11. Jesus repeats for emphasis the heart of the message: the kingdom of God has come near (cf. Luke 10:9).

LUKE—NOTE ON 10:12 more bearable on that day. See note on Matt. 10:15.

LUKE—NOTE ON 10:13–14 The judgment of Tyre and Sidon will be less severe than that of Chorazin and Bethsaida (9:10–17), for the former cities would have repented had they experienced Jesus’ ministry (on these cities, see notes on Matt. 11:20–24; Mark 6:45; 7:24; Luke 9:10). sitting in sackcloth and ashes. An expression of mourning and repentance. “Sackcloth” is rough cloth made from goat’s hair; “ashes” were either placed on the head (2 Sam. 13:19) or sat upon (Job 2:8; Jonah 3:6).

LUKE—NOTE ON 10:15 Capernaum will receive the severest judgment because they witnessed Jesus’ ministry and miracles to such a great extent (4:23; 7:1–10; cf. Matt. 4:13; on the city, see note on Mark 1:21). will you be exalted to heaven? Due to having witnessed and rejected Jesus’ ministry, they will be brought down to Hades, the place of the unrighteous dead (Luke 16:22–26).

LUKE—NOTE ON 10:16 The one who hears you hears me emphasizes the solidarity of Jesus and his disciples (cf. 9:48; Matt. 9:16).

LUKE—NOTE ON 10:17 Having completed their mission (cf. vv. 1–12), the seventy-two disciples are filled with joy at seeing the kingdom of God advance and people being set free from their bondage to demonic oppression. even the demons are subject. See v. 19.

LUKE—NOTE ON 10:18 I saw Satan fall can also be translated, “I was watching Satan fall” (imperfect tense of Gk. theōreō, “to see”). It is not clear whether Jesus is speaking of a vision by which he saw something in the spiritual realm or if this is simply a graphic declaration of what has been happening, but in either case Jesus indicates that Satan’s authority and power over people has been decisively broken. Like lightning describes the suddenness of the fall (cf. Isa. 14:12).

LUKE—NOTE ON 10:19 I have given you authority. Cf. 9:1. Jesus’ great power over demons has been delegated to his disciples. Serpents and scorpions are physical dangers that the disciples will face in their preaching, and also symbols of demonic opposition. nothing shall hurt you. Cf. 21:18; Acts 28:3–5.

LUKE—NOTE ON 10:20 Nevertheless. Jesus warns against rejoicing too much in what God has done through them, for an even greater blessing is their eternal salvation: your names are written (by God) in heaven (cf. Phil. 4:3; Rev. 3:5; 20:15).

LUKE—NOTE ON 10:21 rejoiced in the Holy Spirit. Cf. 3:22; 4:1, 14, 18; and Introduction: Key Themes. Father. See notes on 11:2 and Matt. 6:9. Lord of heaven and earth. Cf. Acts 17:24. Jesus’ rejoicing is primarily due to God’s having revealed (Luke 10:22) the presence of the kingdom and Satan’s fall (vv. 17–18) to little children, that is, to the disciples, who have childlike faith themselves (v. 23). Jesus notes with irony the wise and understanding of this world who nonetheless have rejected the gospel (see note on Matt. 11:25–26; cf. Luke 1:51–52; 1 Cor. 1:19).

LUKE—NOTE ON 10:22 All things … handed over to me. See note on Matt. 11:27. anyone to whom the Son chooses to reveal him. Salvation is offered only through Jesus (John 14:6; Acts 4:12).

LUKE—NOTE ON 10:25–37 The Parable of the Good Samaritan. This parable is an example of how the “wise and understanding” (v. 21) do not understand even the simplest commands of Scripture (cf. v. 27c with Lev. 19:18).

LUKE—NOTE ON 10:25 The lawyer desired only “to justify himself” (v. 29). He was not genuinely seeking to be taught by Jesus. what shall I do … ? A good question, as 18:18; Acts 2:37; 16:30 reveal (cf. also Luke 3:10, 12, 14). Eternal life (cf. 18:18, 30; Acts 13:46, 48) is a synonym for “entering the kingdom of God” (see note on John 3:16).

LUKE—NOTE ON 10:26 What is written in the Law? For Jesus, the OT is the definitive, unerring standard of faith and practice (cf. 18:19–20).

LUKE—NOTE ON 10:27 To love the Lord your God involves having faith in him and also delighting in him above all else. All the Synoptic Gospels (Matthew, Mark, and Luke) include the words heart (emotions, will, and deepest convictions), soul (the immaterial part of a person’s being), and mind (reason; however, this term is lacking in Deut. 6:5). Matthew (22:37) alone lacks the term strength (how a person uses the abilities and powers that he has), an indication of the total devotion of one’s entire being that is required. (See notes on Matt. 22:37–38 and Mark 12:28–31.)

LUKE—NOTE ON 10:28 You have answered correctly. There is nothing wrong with the lawyer’s answer. do this, and you will live. Knowledge of “What shall I do to inherit eternal life?” is insufficient. One must “do this.” Jesus is about to show the lawyer that he falls far short of following these commands (see note on Mark 10:19).

LUKE—NOTE ON 10:29 Desiring to justify himself reveals the lawyer’s insincerity. who is my neighbor? An improper question, because the lawyer was trying to exclude responsibility for others by making some people “non-neighbors.” A more appropriate question would be, “How can I be a loving neighbor?”

LUKE—NOTE ON 10:30 Jericho. See notes on Matt. 20:29 and Mark 10:46. The route of the Jericho road, still visible today, included long stretches of rocky terrain that made it a useful base of operations for robbers. The road descended (down) about 3,200 feet (975 m) from Jerusalem to Jericho along this 18-mile (29-km) route.

LUKE—NOTE ON 10:31 priest. A descendant of Aaron who had priestly responsibilities in the Jerusalem temple. passed by on the other side. A tangible way of describing his unwillingness to love his neighbor.

LUKE—NOTE ON 10:32 Levite. A member of the tribe of Levi but not a descendant of Aaron and therefore not a priest. The Levites assisted the priests.

LUKE—NOTE ON 10:33 Samaritan. Culturally, it would have been unthinkable for a Samaritan to help a Jew (cf. John 4:9; 8:48; see note on John 4:4). Thus Jesus makes the additional point that to love one’s neighbor involves showing care and compassion even to those with whom one would not normally have any relationship (cf. Jesus’ command to “love your enemies”; Luke 6:27, 35).

LUKE—NOTE ON 10:34–35 The Samaritan ministers to the injured and suffering robbery victim. set him on his own animal. The man was too injured to walk. The Samaritan brought him to an inn, where he cared for him, and gave the innkeeper two denarii (the equivalent of two days’ salary) to continue caring for him. Jesus underscores the Samaritan’s compassionate care, extending to whatever more cost and care may be needed.

LUKE—NOTE ON 10:36 Which of these … proved to be a neighbor … ? Jesus’ question corrects the lawyer’s improper question (v. 29). The question is not “who is my neighbor?” but “how can I be a neighbor?”

LUKE—NOTE ON 10:38–42 Martha and Mary. village. Bethany (cf. John 12:1; see note on John 11:1). who sat at the Lord’s feet. A disciple’s proper place (cf. Luke 8:35; Acts 22:3); unlike some in his culture, Jesus encouraged women to study the Scriptures. you are anxious … about many things. Cf. Luke 8:14; 12:11, 22–30; 21:34. Mary has chosen the good portion echoes OT passages where the greatest possession is close fellowship with the Lord as one’s “portion” in life (cf. Ps. 16:5; 27:4; 73:26; 119:57; 142:5; also Josh. 18:7). Mary has chosen this, and it will not be taken away from her—neither now to help Martha in the kitchen, nor for all eternity.

LUKE—NOTE ON 11:1–13 The Lord’s Prayer. These verses include a prayer Jesus taught his disciples (vv. 1–4), a parable about prayer (vv. 5–8), and various encouragements to pray (vv. 9–13).

Jesus and Prayer in the Gospel of Luke

View this chart online at http://kindle.esvsb.org/c136

References	The Prayers of Jesus
3:21	Jesus is praying as the heavens are opened at his baptism
5:16	Jesus would often withdraw to desolate places and pray
6:12	Jesus goes to the mountain to pray and continues all night in prayer before he chooses the Twelve
9:18	Jesus is praying alone before asking who the crowds say he is
9:28–36	Jesus goes with Peter, James, and John up on the mountain to pray and is transfigured
10:21–22	Jesus prays to thank God the Father in the Holy Spirit for concealing and revealing
11:1–4	Jesus is praying and then teaches his disciples to pray
22:17, 19	Jesus prays to give thanks to God for the cup and for the bread
22:32	Jesus tells Peter that he has prayed that Peter’s faith may not fail
22:41	Jesus prays about “the cup”
22:44	Jesus prays more earnestly

View this chart online at http://kindle.esvsb.org/c136

References	Jesus’ Teachings on Prayer and Exhortations to Pray
6:28	Jesus teaches people to pray for those who abuse them
10:2	Jesus teaches people to pray earnestly for the Lord of the harvest to send out laborers
11:5–13	Jesus teaches the disciples to persist in prayer and assures them the Father will give the Holy Spirit
18:1	Jesus tells the parable of the unjust judge to teach his disciples always to pray and not to lose heart
18:9–14	Jesus tells the parable of the Pharisee and the tax collector, contrasting their prayers
19:46	Jesus says that the temple is to be a house of prayer
20:47	Jesus warns against the scribes, who make long prayers for show
21:36	Jesus warns his disciples to pray for strength to escape the things that will take place at the end and to stand before the Son of Man
22:40, 46	Jesus tells his disciples to pray that they may not enter into temptation

LUKE—NOTE ON 11:1 Now Jesus was praying. See Introduction: Key Themes. Lord, teach us to pray. The request of the disciples is for a distinctive prayer that they can pray as his disciples. Usually referred to as “The Lord’s Prayer,” it would be better to understand this as “The Disciples’ Prayer”—i.e., as the prayer that uniquely binds them together in a community of worship and intercession—and as such it is therefore a distinctively Christian prayer. The prayer underscores the unique relationship of Christian believers to God as their “Father” (cf. Rom. 8:14–17; Gal. 4:4–7).

LUKE—NOTE ON 11:2 Father is Patēr in Greek and ’Abba in Aramaic (Mark 14:36; Rom. 8:15–16; Gal. 4:6–7; see note on Matt. 6:9). Hallowed be your name is a request that God’s name would be honored and treated with reverence. His name includes his reputation and all that is said about him. Your kingdom come has a twofold emphasis: (1) it is first a prayer that God’s rule and reign would continually advance in people’s hearts and lives until the day Jesus returns and brings the kingdom in perfect fullness (see note on Matt. 6:10); (2) thus it also refers to the future consummation of the kingdom already realized in part by Jesus’ coming (Luke 11:20; see Introduction: Key Themes and note on Matt. 6:10).

LUKE—NOTE ON 11:3 Daily bread includes all of the believer’s physical needs, which the Lord supplies not once for all but day by day.

LUKE—NOTE ON 11:4 Forgive us our sins refers not to initial salvation but to the continual confession of sins (cf. 1 John 1:9) needed to maintain one’s relationship with God (see note on Matt. 6:12). for we ourselves. Asking God’s forgiveness requires forgiving others. “Sins” and indebted to us are synonyms (cf. Luke 7:41–43, 47–49). lead us not into temptation. See note on Matt. 6:13. The use of the first person plural (“us”) throughout emphasizes that the petitions of “The Disciples’ Prayer” are not primarily for the individual but for the entire community of believers.

LUKE—NOTE ON 11:6 Having nothing to set before a guest was unthinkable for a host in Jesus’ day.

LUKE—NOTE ON 11:7 Do not bother me. The omission of “friend” (cf. v. 5) reveals the man’s aggravation. my children … in bed. The entire family is sleeping, and opening the door to the guest would probably awaken everyone. This friend’s unwillingness to help is in contrast to God’s great desire to help his children (vv. 9–10; cf. 18:1–8).

LUKE—NOTE ON 11:8 Impudence is Greek anaideia, which occurs only here in the NT. In all of its other known uses in ancient literature, the term means “lack of sensitivity to what is proper,” “impertinence,” “impudence”; it describes being without aidōs (“respect,” “modesty”). “Impudence,” then, would indicate that the friend is shamelessly and boldly awakening his neighbor, and of course the neighbor will give him whatever he needs. On this interpretation, Jesus’ point is that if even a human being will respond to his neighbor in that way, then Christians should go boldly before God with any need they face, for God is more gracious and caring than any human neighbor. Some other interpreters believe that anaideia means “persistence” here, even though there are no other known occurrences of that meaning. Such a reading does fit the context, however, for the very next verses emphasize that believers must keep seeking, asking, and knocking (vv. 9–10). This would make the parable similar to 18:1–8. Both ideas—a kind of shameless persistence—are possibly intended by this unusual term.

LUKE—NOTE ON 11:9–10 Jesus tells his followers to ask God (a common term for “pray”), seek God (Deut. 4:29; Isa. 55:6; 65:1), and knock at the gates of God for mercy (cf. Luke 11:5–8 and note on Matt. 7:7–11). The three verbs are all present imperatives, and in this context of teaching a general principle, they encourage prayer as a continual habit of life (cf. 1 Thess. 5:17). The promised result is that it will be given and opened (by God). Everyone who asks receives does not mean that believers always receive what they ask for, because God is wiser than they are and has better plans for his children than they could imagine (cf. Rom. 8:28; 1 Cor. 2:9).

LUKE—NOTE ON 11:11–13 This concluding example in Jesus’ teaching on prayer (vv. 1–13) is a “lesser to greater” argument: granted the truth of vv. 11–12, the concluding statement (v. 13) must be even more true (cf. notes on 12:6–7; 12:25–27; 13:15–16; 18:1–8). If you then, who are evil. Human sinfulness would be readily acknowledged by Jesus’ audience (Genesis 3; Rom. 3:10–23; cf. note on Matt. 7:11). Fish and eggs were common foods in Palestine, while serpents and scorpions were regular hazards. A far more important gift than material blessings is the powerful anointing and guidance of the Holy Spirit in a believer’s life (see Matt. 12:28; Luke 4:1, 14; Acts 1:8; Rom. 8:13–14, 26; 1 Cor. 12:11; Gal. 5:18).

LUKE—NOTE ON 11:14–23 Jesus and Beelzebul. Jesus is accused of collusion with Satan.

LUKE—NOTE ON 11:14 a demon that was mute. The demon in some way prohibited the man from speaking. The demon is distinguished from “Satan” (v. 18), who is the prince of demons. the mute man spoke. Proof that the demon has been cast out.

LUKE—NOTE ON 11:15 He casts out demons by … the prince of demons. See notes on Matt. 9:34 and 12:24. Beelzebul. See note on Matt. 10:25.

LUKE—NOTE ON 11:16 kept seeking … a sign. Jesus knew that no sign would overcome an unwillingness to believe (see note on Matt. 13:58).

LUKE—NOTE ON 11:17–19 Knowing their thoughts is an indication of Jesus’ deity. Jesus’ defense consists of two arguments. The first involves two analogies: a kingdom divided against itself is laid waste (i.e., through civil war) and likewise a divided household falls. Thus the idea that Satan was working through Jesus to undermine his own work was absurd (v. 18). The second argument (v. 19) indicates that the same charge (v. 15) could be leveled against the casting out of demons by your sons, i.e., “your followers” (see note on Matt. 12:27).

LUKE—NOTE ON 11:20 Jesus explains that his casting out demons reveals that the kingdom of God has come (see Introduction: Key Themes and note on Matt. 12:28). Jesus was plundering Satan’s kingdom (Luke 11:21–22; cf. 10:17–19) by transferring people into his own new kingdom. Jesus’ miracles, taken as a whole, indicate that the kingdom of God has broken into this specific time and place in history, as demonstrated by his life and work (cf. Mark 1:14–15; Gal. 4:4).

LUKE—NOTE ON 11:22 The one stronger is Jesus, and the “strong man” in v. 21 is Satan. Jesus has overcome him. See note on Matt. 12:29.

LUKE—NOTE ON 11:23 This verse combines the metaphors of fighting (with me … against me) and farming (does not gather with me scatters). Neutrality with respect to Jesus is not possible (see note on 9:49–50).

LUKE—NOTE ON 11:24–26 The Return of an Unclean Spirit. Cleansing from sin must be followed by obedience to God’s word, not complacency. unclean spirit. A demon. waterless places. For the desert as a place inhabited by demons, cf. Lev. 16:10; Luke 8:29; and note on Matt. 12:43. the house swept and put in order. The demon has been cast out. seven other spirits. A full contingent of demons (cf. Luke 8:2). On the significance of “seven,” see note on Matt. 12:45.

LUKE—NOTE ON 11:27–13:9 Various Warnings and Teachings. As they continue their journey toward Jerusalem (cf. note on 9:51–19:27) Jesus gives his disciples additional instruction.

LUKE—NOTE ON 11:27 Blessed (see 6:20) is the womb. An example of synecdoche (a literary device in which a part of something stands for the whole); here “womb” represents “mother” (cf. Gen. 49:25).

LUKE—NOTE ON 11:29 The account in vv. 29–32 answers the request of v. 16 from those who were testing Jesus by seeking a cosmic sign, in spite of already having seen many miracles. For evil generation, see notes on 7:31–34 and Matt. 12:39. no sign will be given. For the meaninglessness of a sign when hearts are hardened, cf. Luke 16:31; John 12:9–11. The sign of Jonah refers first to Jonah’s “three days and nights in the belly of the great fish” (cf. note on Matt. 12:40), which foreshadows “the Son of Man” being “three days and three nights in the heart of the earth,” i.e., a reference to Jesus’ death and resurrection (cf. Luke 16:30–31). Additionally, “the sign of Jonah” draws attention to the need for a concrete response of repentance, as was the case of Nineveh in response to Jonah’s message.

LUKE—NOTE ON 11:31 The queen of the South (the queen of Sheba; 1 Kings 10:1–13; 2 Chron. 9:1–12) will condemn this generation because she came a long distance to see Solomon and hear his wisdom (1 Kings 10:1–4, 7), whereas something greater than Solomon (the Son of God and his wisdom; cf. note on Matt. 12:42) has come to them and the people reject this and ask for a sign.

LUKE—NOTE ON 11:32 Even though the Ninevites were wicked, they at least repented at the preaching of Jonah (see note on Matt. 12:41). How much greater condemnation, then, for those who refuse to repent at the teaching of Jonah’s Lord, who is greater than Jonah. Jesus is both the ultimate wise man (Luke 11:31) and the ultimate prophet (v. 32).

LUKE—NOTE ON 11:33 lamp. Probably a metaphor for Jesus and his mission.

LUKE—NOTE ON 11:34 An eye that is healthy describes a spiritually healthy way of looking at things. A bad eye, or evil way of looking at things, results in a life full of moral and spiritual darkness.

LUKE—NOTE ON 11:36 When a person is filled with the light of Christ, it will affect his or her whole being (wholly bright).

LUKE—NOTE ON 11:37 Pharisee. See note on 5:17. reclined at table. The usual posture at a banquet or Sabbath meal (see note on Matt. 26:20).

LUKE—NOTE ON 11:38 wash before dinner. An extrabiblical tradition (cf. note on Mark 7:5) involving ceremonial cleanness, not ordinary hygienic practices.

LUKE—NOTE ON 11:39–41 you Pharisees cleanse. Keeping the traditions that they had added to Scripture was like cleansing the outside of the cup but leaving the inside … full of greed and wickedness (cf. note on Matt. 23:26); for “greed,” cf. Luke 16:14; 20:47. Those things that are within are the things in a person’s heart. If the believer first offers his heart to God, then everything is clean; that is, God will accept the good he does (“alms … that are within”) even if he does not follow the outward ceremonial washing required by Jewish traditions.

LUKE—NOTE ON 11:42–44 Jesus directs three woes against the Pharisees (see note on Matt. 23:13). The first woe targets their hypocrisy in tithing every herb (such specific detail is not mentioned in Lev. 27:30–33; Deut. 14:22–29; 2 Chron. 31:5–12; see note on Matt. 23:23), but neglecting justice and the love of God. The second woe focuses on their love of the best seat (as illustrated in Luke 14:7–11; cf. note on Matt. 23:6). The third woe compares them to unmarked graves. According to OT law, coming in contact with a grave made a person unclean (see Num. 19:16; cf. note on Matt. 23:27–28). But if the grave was in the ground and had no marking, people might walk over it and become unclean without knowing it. Likewise people who follow the Pharisees are deceived, for they become “unclean” before God without even knowing that the Pharisees have led them astray.

LUKE—NOTE ON 11:45 The second set of woes (vv. 46–52) is directed at lawyers (experts in the law, another expression for “scribes of the Pharisees”; Mark 2:16; cf. Luke 11:53 and note on Matt. 23:2).

LUKE—NOTE ON 11:46 The first woe involves the lawyers (cf. v. 45) loading people with burdens by interpreting the law in light of their extrabiblical traditions and making it hard to bear. Worse still, they do not touch the burdens themselves, i.e., they make no effort to help people keep these laws (see notes on Matt. 23:3, 4).

LUKE—NOTE ON 11:47–51 The second woe involves the lawyers’ hypocrisy in building monuments to the prophets, although it was their fathers who killed those same prophets, and they themselves continue to “kill and persecute” them (v. 49). The unusual expression Wisdom of God probably means “God in his wisdom” or “God, speaking to express his wisdom.” From the blood of Abel (Genesis 4) to the blood of Zechariah (2 Chron. 24:20–22), i.e., from the beginning of the first book to the end of the last book in the Hebrew Bible. See note on Matt. 23:35.

LUKE—NOTE ON 11:52–54 The last woe condemns the lawyers for their interpretations of Scripture that deprive the people of the key of knowledge needed to understand God’s plan of salvation. Not only do they refuse to enter into God’s plan and be saved, but their distorted interpretations keep others from truly knowing God. To press … hard and to provoke him describes a continual attempt to “ambush” Jesus (lying in wait … to catch him; cf. Acts 23:21). something he might say. Something that could be used to condemn him (cf. Luke 22:66–23:25).

LUKE—NOTE ON 12:1 many thousands of the people. The crowds continue to increase and provide proof that Jesus “is of God” (Acts 5:33–39). Beware of the leaven of the Pharisees. Leaven (see note on 1 Cor. 5:6–7) is a metaphor for the self-centered, hypocritical approaches of the Pharisees in Luke 11:37–54 (see also note on Mark 8:14–15).

LUKE—NOTE ON 12:2–3 Everything will be revealed and be (made) known by God (cf. 8:17)—a reference to future judgment (Acts 17:31). Because Luke 12:2 is true, v. 3 will take place. Housetops were commonly flat and were used as living space (see Acts 10:9–10).

LUKE—NOTE ON 12:4 Do not fear those who kill the body, as the prophets experienced (11:47) and as Christ’s followers would experience as well (11:49), for physical death cannot affect the believer’s ultimate destiny (cf. Rom. 8:35–39).

LUKE—NOTE ON 12:5 The second fear refers to God (him), who at the final judgment has authority to cast into hell. Repetition (fear him) gives this command additional emphasis.

LUKE—NOTE ON 12:6–7 The observations about sparrows and the hairs of your head show God’s providential care over the smallest details of life. Of more value signals a “lesser to greater” argument: if A (the lesser) is true, then how much more B (the greater) must be true. That is, if God even cares about sparrows, how much greater is his care for every one of his own children, whose value is so much greater (cf. vv. 22–31; see also note on Matt. 6:26). Fear not. Fear of God (Luke 12:5) results in not needing to fear anyone or anything else.

LUKE—NOTE ON 12:9 denies me before men. See note on Matt. 10:32–33.

LUKE—NOTE ON 12:10 Speaks a word against … will be forgiven versus blasphemes against … will not be forgiven. Jesus closes this occasion of teaching his disciples (v. 1) with one of the most enigmatic, debated, and misunderstood sayings of his ministry. Key to understanding this passage is the distinction Jesus makes between, on one hand, the extreme case of blasphemy against “the Holy Spirit” and, on the other hand, the lesser case of speaking in a dishonorable way against “the Son of Man.” One who asks to be forgiven for disrespectful words hastily spoken against Jesus (the Son of Man) will be forgiven. (Note, e.g., Peter’s rejection of Jesus [see 22:54–62] and his subsequent restoration [John 21:15–19].) But blasphemy against the Holy Spirit—that is, the persistent and unrepentant resistance against the work of the Holy Spirit and his message concerning Jesus (cf. Acts 7:51)—this, Jesus says, will not be forgiven. The person who persists in hardening his heart against God, against the work of the Holy Spirit, and against the provision of Christ as Savior, is outside the reach of God’s provision for forgiveness and salvation. Christians often worry that they have committed this sin, but such a concern is itself evidence of an openness to the work of the Spirit (see also notes on Matt. 12:31–32 and Mark 3:29).

LUKE—NOTE ON 12:11–12 Before the synagogues, i.e., before the Jewish authorities. The rulers and the authorities, i.e., before Gentile courts. Do not be anxious because the Holy Spirit will guide at such times (21:14–15; cf. notes on Matt. 10:19–20 and Gal. 5:18).

LUKE—NOTE ON 12:13–15 tell my brother to divide. Because of Jesus’ teaching on covetousness, which immediately follows this request, this man is probably speaking from personal greed. who made me a judge … ? Though Jesus was Lord of the entire universe, he was careful not to become involved in matters that did not directly pertain to his earthly work and ministry, and he expected people to work out such things on their own. life does not consist in … abundance. Cf. 9:24–25; 12:22–34.

LUKE—NOTE ON 12:19–21 Fool! Ironically, the man who took such great care to prepare for his own (earthly) needs turns out to be a fool. Instead of fulfilling his moral responsibility to care for the needs of others, he is rebuked for laying up treasure for himself and for not being rich toward God. Though this verse does not prohibit wealth, Jesus clearly warns his hearers concerning the dangerous eternal implications of wealth, with its seductive tendency toward complacency, self-sufficiency, and covetousness. Though the rich fool anticipates years of ease—a time to eat, drink, be merry—instead an eternal destiny apart from God awaits him. As Jesus’ condemning words confirm, “This night your soul is required of you.”

LUKE—NOTE ON 12:22–25 Therefore, i.e., because of the truths taught in vv. 13–21, do not be anxious. The first reason why believers should not be anxious is given in v. 23 (for life is more than …); the second in v. 24 (of how much more value are you; cf. note on Matt. 6:26); and the third in Luke 12:25 (because no one has enough control over his own life even to add a single hour to his span of life). Life (or “soul”; Gk. psychē) and body refer to the whole person. (Regarding “add a single hour to his span of life,” see esv footnote; “hour” is literally “cubit” [Gk. pēchys], and most commentators take it to be a metaphor for adding a standard unit of measure to the length of one’s life.)

LUKE—NOTE ON 12:28 the grass … is thrown into the oven. Due to the scarcity of wood in ancient Palestine, dry grass was used as fuel. O you of little faith implies a deficiency rather than an absence of faith (cf. Matt. 6:30; 8:2b; 14:31; 16:8).

LUKE—NOTE ON 12:29 Do not seek does not mean that people should neglect to work and support themselves (cf. 1 Thess. 4:11–12), but is a warning against worrying and continually seeking after what … to eat and what … to drink. Cf. Luke 12:31 for what should be sought after.

LUKE—NOTE ON 12:33–34 Sell your possessions, and give to the needy is a strong emphasis in Luke (see Introduction: Key Themes). Moneybags that do not grow old is a metaphor for the place where one stores one’s treasures. Because the believer’s treasures are stored in heaven, the believer’s “moneybag” (the heavenly storehouse of his treasure) will never wear out, will not fail, and is safe from being stolen by thieves and destroyed by moths (cf. Matt. 6:19–21). In contrast to the world’s preoccupation with possessions, the disciples are to be characterized by exceedingly great generosity, especially in giving to those in need (lit., “to give alms”). This even has eternal implications—for, as Jesus solemnly warns, where your treasure is (whether on earth or in heaven,) there will your heart be also. This concluding proverb (Luke 12:34) emphasizes the importance of the disposition of one’s heart, which throughout Scripture represents the center of one’s being and one’s deepest desires, including one’s reason, convictions, emotions, and will. The nature of one’s heart is reflected in the things that one values most.

LUKE—NOTE ON 12:35 Stay dressed for action (lit., “Let your loins stay girded,” esv footnote) depicts a man prepared to run, with his long robe tucked under his belt.

LUKE—NOTE ON 12:37–38 awake. Believers should be continually expecting and ready for Christ’s return, because the time of his coming is unknown (see note on Matt. 24:36). Recline at table has in view the end-time messianic banquet (Luke 13:29; 14:15–24; 22:27–30; Rev. 19:9). second watch, or in the third. Most interpreters think Jesus is using a Jewish understanding of “three watches of the night” (6:00–10:00 P.M., 10:00 P.M.–2:00 A.M., 2:00–6:00 A.M.). However, others think he is using a Roman understanding of four watches (6:00–9:00 P.M., 9:00 P.M.–12:00 A.M., 12:00–3:00 A.M., 3:00–6:00 A.M.). In either case, the point that Jesus is making is that “the master” could come at any time, even when one is not normally prepared.

LUKE—NOTE ON 12:39–40 This parable, similar to but separate from vv. 37–38, uses the imagery of a thief to indicate the unexpected nature of Christ’s second coming.

LUKE—NOTE ON 12:41–48 are you telling this parable for us or for all? Jesus does not actually answer Peter’s question, which would seem to indicate that the application is for “everyone” to whom much has been given (see v. 48). The faithful and wise manager is the person who faithfully and fairly cares for those for whom he is responsible, giving them their portion … at the proper time. When the master returns, the faithful manager will be rewarded—a metaphorical picture of the rewards that will be given to faithful believers at the return of Christ. The faithful manager is then contrasted with the unfaithful servant who beats the household servants and gets drunk. To the surprise of the unfaithful servant, however, the master will return at an hour he does not know (v. 46), resulting in swift and harsh judgment: he will cut him in pieces (cf. Jer. 34:18) and put him with the unfaithful—a metaphorical reference to the punishment that awaits the unbeliever at the return of Christ. The latter description (cf. Luke 13:27–28 and esp. the parallel in Matt. 24:51) indicates eternal judgment and separation from God (cf. Luke 8:13). much will be required. People who have been entrusted by God with many abilities and responsibilities will be held to a higher standard on the last day (cf. notes on Matt. 25:29; Mark 4:24, 25).

LUKE—NOTE ON 12:49–53 Jesus came not only to bring salvation but also to become the “Great Divider” of humanity, as people decide whether or not to follow him. Cast fire on the earth probably refers not to final judgment but to the refining fire of division between believers and unbelievers (see vv. 51–53). I have a baptism. Whereas the “fire” affects the world, this “baptism” is Christ’s own suffering and death, which would pour over him like a flood (cf. Ps. 88:7; Jonah 2:3; and notes on Mark 10:38 and 1 Pet. 3:21). great is my distress until. Even though it would mean suffering and death (cf. Luke 13:32–33), Jesus earnestly sought to fulfill the divine plan. Though in many ways Jesus did bring peace to the world (see note on John 14:27), it could also be said that he brought not peace … but rather division, involving even father against son (see note on Matt. 10:34–37) as one chose to follow Jesus and the other chose to reject him.

LUKE—NOTE ON 12:54–56 A cloud rising in the west over the Mediterranean would have brought moist air that condensed (a shower) as it climbed the cooler hills of Palestine (cf. 1 Kings 18:44). The south wind blowing involved a sirocco (hot, dry wind) blowing in from the desert, bringing scorching heat. The crowd could interpret these signs, but the spiritual emptiness of their hypocrisy blinded them from understanding the signs announcing the arrival of the kingdom of God in Jesus’ teaching and ministry (cf. Luke 11:20).

LUKE—NOTE ON 12:57–59 This parable offers practical advice: it is better to settle with one’s accuser before the dispute is brought before a judge (see notes on Matt. 5:25–26 and 1 Cor. 6:1). But within its broader context, the parable seems also to have in view the arrival of the kingdom—that is, the need to be in right standing with God, the Judge of the universe, before it is too late.

LUKE—NOTE ON 13:1–5 The incidents concerning Pilate killing the Galileans and the fall of the tower in Siloam are not recorded elsewhere in Scripture. whose blood Pilate had mingled. Nothing more is known about this incident, but Pilate had apparently put people to death when they were trying to offer sacrifices (see note on 23:1). Do you think … worse sinners … ? Jesus’ rhetorical question reflects a popular view that tragedies and physical ailments were due to personal sin (see note on John 9:2), but his answer (No) denies any such connection in this case. unless you repent, you will all likewise perish. Though Jesus regularly has compassion on those who suffer, here he draws a broader lesson: this tragic event is a warning that final judgment is coming to the entire world. The tower in Siloam was probably part of the wall of Jerusalem near the pool of Siloam.

LUKE—NOTE ON 13:6–9 This parable symbolizes Israel’s last opportunity to repent before experiencing God’s judgment. Three years signifies that Israel has had enough time to repent. Sir, let it alone this year. The period of grace and opportunity is extended, but only for a limited time. Dig around it implies loosening the soil so that water can flow easily to the roots; if the fig tree does not respond, it will be cut … down (cf. vv. 34–35; 19:41–44). The Greek construction suggests that this last attempt will also result in failure. God’s graciousness and patience should not be presumed upon.

LUKE—NOTE ON 13:10–17 Jesus Heals on the Sabbath. Whereas the incidents recorded in 6:1–5 and 6:6–11 involve Jesus’ lordship over the Sabbath, this account involves the meaning of the Sabbath.

LUKE—NOTE ON 13:11 disabling spirit. For other examples of demons being associated with physical ailments, see 11:14; but see also note on 4:41.

LUKE—NOTE ON 13:13 immediately. The contrast with the 18 years of disability magnifies Jesus’ miracle-working power (cf. 18:43).

LUKE—NOTE ON 13:14 For ruler of the synagogue, see notes on 8:41–42a; Mark 5:22. Because Jesus had healed on the Sabbath, the ruler’s indignation was aroused, completely ignoring the woman’s being freed from 18 years of suffering. Jesus was not violating any OT commandment; later Jewish traditions had added many more commandments and prohibitions than God had ever given in his Word.

LUKE—NOTE ON 13:15–16 You hypocrites. Cf. 6:42; 12:56. Does not each of you introduces a “lesser to greater” argument (cf. notes on 11:11–13; 12:6–7; 12:25–27; 18:1–8) in which the generally accepted practice of caring for animals on the Sabbath underscores the greater need to show such concern for a daughter of Abraham. Untie and loosed are the same word in Greek (luō).

LUKE—NOTE ON 13:18–21 The Parables of the Mustard Seed and the Leaven. Luke concludes his first section on Jesus’ journey to Jerusalem (9:51–13:21) with two parables emphasizing the arrival of the kingdom (see Introduction: Key Themes). They contrast the kingdom’s modest beginning and its glorious final state.

LUKE—NOTE ON 13:19 The mustard seed (see notes on Matt. 13:31–32 and Mark 4:30–32) would have been the smallest known seed to Jesus’ audience. became a tree. The mustard “tree” refers to a large herbal plant that grows to the height of 8 to 12 feet (2.4 to 3.7 m). The birds … made nests emphasizes the surprising supernatural result—i.e., the enormous size of the final plant in comparison to the very small seed from which it grew. The Jews expected the kingdom to come with apocalyptic power, bringing God’s judgment on all evil, and hence Jesus’ teaching that it would arrive in such an “insignificant” way was surprising (cf. note on Luke 17:20).

LUKE—NOTE ON 13:21 Similar to the mustard seed (v. 19), a minute quantity of yeast can permeate a large amount of dough to produce a large amount of bread (cf. note on 1 Cor. 5:6–7). Three measures would have produced enough bread to feed 100 people. Some think these parables teach only the contrast between the small beginning and large end result, and not the gradual growth process of the kingdom between start and finish. Others argue that the growth process is also in view. Both sides agree that the parables contrast the apparently small and unnoticed arrival of the kingdom (the “already now”) with its extensive and glorious consummation when the Son of Man returns (the “not yet”). See The Already and Not Yet of the Last Days.

LUKE—NOTE ON 13:22–17:10 The Second Mention of the Journey to Jerusalem. This next section begins with a second mention of Jesus’ intention to go to Jerusalem (“journeying toward Jerusalem,” v. 22; cf. “set his face,” 9:51), where he will die for the sins of his people.

LUKE—NOTE ON 13:22–30 The Narrow Door. This account from Jesus’ ministry opens with a summary (v. 22) and a question (v. 23), followed by a series of warnings (vv. 24, 25–27, 28–29) and a concluding summary (v. 30).

LUKE—NOTE ON 13:22 He went on his way … teaching (cf. 4:15, 31–32, 43–44) and journeying toward Jerusalem. Cf. 9:51–53.

LUKE—NOTE ON 13:23 Jesus’ response to the question—will those who are saved be few?—does not speculate on God’s plans and actions but states what individuals should do to be “saved.” For a similar question, cf. 18:26.

LUKE—NOTE ON 13:24 To be “saved,” one should strive to enter through the narrow door. This involves repentance (vv. 3, 5) and faith (8:12). For many … will seek to enter and will not be able. There will eventually be a time when the opportunity to trust in Christ will be taken away. (But see note on John 6:37.)

LUKE—NOTE ON 13:25–26 The second warning and analogy has to do with entering the house (i.e., the kingdom of God, v. 28) and warns that people may be shut out by the Lord (Jesus), in whose presence they ate and drank and whose teachings they heard. Listening to Jesus’ teachings and sharing fellowship with his people are not by themselves any guarantee of eternal life, for that comes only through personal faith in Christ.

LUKE—NOTE ON 13:27 I do not know … depart from me. Jesus is not only the Savior but also the final Judge of all mankind (see note on 2 Cor. 5:10).

LUKE—NOTE ON 13:28 Abraham and Isaac and Jacob (cf. 20:37; Matt. 8:11; Acts 3:13; 7:32) and all the prophets (Luke 11:50; 24:27; Acts 3:18, 24; 10:43) represent believing Israel in the kingdom of God. But those listening who did not believe in Jesus will be cast out or excluded.

LUKE—NOTE ON 13:29 In addition to believing Israelites (v. 28), believing Gentiles (people from the east, west, north, and south; cf. Ps. 107:3) will enter the kingdom (cf. Luke 24:47; Acts 1:8).

LUKE—NOTE ON 13:31–35 Lament over Jerusalem. As he warns his disciples about Herod Antipas and laments over Jerusalem, Jesus again emphasizes that many Israelites will be excluded from the kingdom (cf. vv. 24, 25–28, 30).

LUKE—NOTE ON 13:31 At that very hour ties the present account closely with the preceding. Herod is Herod Antipas, tetrarch of Galilee and Perea, where Jesus likely was teaching; see notes on 3:1 and Matt. 14:1.

LUKE—NOTE ON 13:32 fox. A metaphor for deceitful cunning. I cast … perform cures (see 4:40–41) … finish. The present tenses emphasize Jesus’ continuing ministry. third day. The day of Jesus’ resurrection (see 9:22).

LUKE—NOTE ON 13:33 I must go. Jesus was committed to finishing his course. Today and tomorrow indicate a limited time (cf. Ex. 19:10). for it cannot be. Herod Antipas’s plotting (Luke 13:31) could not interfere with God’s plan. that a prophet should perish away from Jerusalem. Jesus did not mean that no prophet had ever died outside of Jerusalem, for some had (see 2 Chron. 24:20–22; Jer. 26:20–23; 38:4–6). Rather, he was employing irony: Jerusalem, the center of Jewish religion and worship, was more dangerous to a true prophet of God than any threats from Herod in Galilee. From the time of David onward, Jerusalem was chosen by God to be the center of worship for Israel, and the center of God’s unique presence and redeeming work in the world (“the city of the great King,” Matt. 5:35; cf. Ps. 48:1–3). Jerusalem boasted of its religious heritage as the former seat of the Davidic throne and the Solomonic temple. In the first century A.D., Herod the Great’s monumental temple, along with the adjacent Antonia Fortress, served as the focal point of the city (see Jerusalem in the Time of Jesus). Under Herod, and later at the pleasure of the Romans, the Jewish high priest and Sanhedrin retained key aspects of religious leadership in the city. Herod built himself a palace at the Jaffa gate to the west. Nonetheless, after the dethroning of Herod’s son Archelaus (A.D. 6; see Matt. 2:22) the city of Jerusalem was formally controlled by the Romans through their legate (except for a brief period under Agrippa I in 41–44) until the Jewish revolt (66–73).

LUKE—NOTE ON 13:34 O Jerusalem, Jerusalem (see 10:41). Jesus bemoaned the fate of Jerusalem, with its inhabitants at the time being around 25,000 to 30,000 (cf. the lament in Psalm 137). His lament, however, also applied to all of Israel, since Jerusalem was the religious and political center of the nation. as a hen gathers her brood under her wings. A common metaphor for loving care (cf. Deut. 32:11; Ruth 2:12; Ps. 17:8; 36:7; see note on Luke 19:41).

LUKE—NOTE ON 13:35 you will not see me until you say, “Blessed …” The quoted blessing is from Ps. 118:26; it was chanted to incoming pilgrims on feast days. This is not an allusion to Palm Sunday (Luke 19:38) because in Matthew’s account (Matt. 23:39) the saying occurs after Palm Sunday, and therefore it must refer to a later event. Some interpreters understand this to refer in a negative way to a coerced, forced confession of Jesus as Lord at the time of the second coming, but the quotation from Ps. 118:26 is in a positive context of welcome and worship, and the phrase “Blessed is he” implies worship. Therefore other interpreters understand this to be a prediction that a large number of Jews will trust in Jesus before his second coming (cf. Rom. 11:12, 14, 24–27, 31–32).

LUKE—NOTE ON 14:1–6 The Healing of a Man on the Sabbath. This is Jesus’ third and last Sabbath healing (cf. 6:6–11; 13:10–17).

LUKE—NOTE ON 14:2 dropsy (Gk. hydrōpikos). The man probably had edema, where excess fluid gathers in various parts of the body.

LUKE—NOTE ON 14:3 Is it lawful to heal on the Sabbath, or not? Cf. 6:9; 13:16. See note on Matt. 12:9–10.

LUKE—NOTE ON 14:4 they remained silent. By now the Pharisees have learned that they can never win when they get into an argument with Jesus (see, e.g., 5:30–6:11).

LUKE—NOTE ON 14:6 They could not reply emphasizes Jesus’ mastery in debate. He has silenced all the Pharisees’ objections and yet they will not believe in him or follow him (see notes on 6:10, 11).

LUKE—NOTE ON 14:7–17:10 Various Teachings and Parables. Jesus teaches on discipleship and God’s love.

LUKE—NOTE ON 14:7–11 The parable of the wedding feast was directed to those who were invited to the dinner at the house of the Pharisee (v. 1); similarly, the parable of the great banquet (see vv. 12–24) was directed to “the man who had invited him” to that dinner (v. 12). when he noticed. Here (as in 18:1, 9; 19:11), Luke states at the beginning Jesus’ purpose in telling the parable. The parable teaches the wisdom of humility: it is better to be humble than humiliated (lowest place … move up higher; cf. Prov. 25:6–7). will be humbled … will be exalted (cf. Luke 18:14). As the parable shows, sometimes this happens even in this life, but it will take place most fully at the final judgment (cf. James 4:6, 10; 1 Pet. 5:5–6).

LUKE—NOTE ON 14:12–14 do not invite your friends (but do) invite the poor, the crippled, the lame, the blind. Jesus again emphasizes the radical generosity and care that his disciples are to show toward those who are physically impaired and economically deprived.

LUKE—NOTE ON 14:15 Blessed is everyone who will eat seems to be a common saying, possibly intended here to change the uncomfortable subject—i.e., to shift the focus away from the need to care for the poor and the infirm. In the kingdom of God points to the future messianic banquet, to which the people of Jesus’ day would have understood only godly Jews would be invited. Jesus, however, uses the parable to teach his listeners, contrary to their expectations, that the guests invited originally will miss the banquet (v. 24) and will be replaced instead by “the poor and crippled and blind and lame” and the outsiders (the Gentiles) found in the “highways and hedges” (vv. 21, 23).

LUKE—NOTE ON 14:16–20 A great banquet refers to the arrival of the kingdom in the ministry of Jesus, with its initial present taste of the joyful fellowship with God that will be fully realized in the coming age. invited many. Two invitations would have been involved. The first would have concerned reservations for the banquet and would have been given well in advance. The second invitation would have been given on the day of the banquet, announcing that the time for the banquet had come and everything was ready. Although the guests had been invited well in advance, they began to make excuses—failing to see that the kingdom is now here, and that God is inviting people to participate in its great blessings. Bought a field … bought five yoke of oxen … have married a wife shows that these people have put the business of everyday life ahead of the claims of God and his kingdom, and they are therefore not worthy to enter it (Jesus taught on similar themes in 8:19–21; 9:23–24, 59–62; 10:41–42; 12:31; cf. 14:26–27).

LUKE—NOTE ON 14:21–24 Streets and lanes, within the city, were where the outcasts of Israelite society (the poor, crippled, blind, and lame; cf. v. 13) would be found. The highways and hedges, outside the city, represent Gentiles being invited into the kingdom. compel people to come in. The Greek (anagkazō) usually means to “compel” or “force” someone, but a number of interpreters understand a weaker sense here: “strongly urge, persuade.” That sense seems better suited to the context and is supported in other examples in Greek literature. The kingdom will be filled, but many of those originally invited will be excluded.

LUKE—NOTE ON 14:25 Great crowds continue to follow Jesus (see 4:37).

LUKE—NOTE ON 14:26 If anyone comes to me. Cf. 9:23–24. Those who would be Christ’s disciples must (1) love their family less than they love Christ (14:26); (2) bear the cross and follow Christ (v. 27); and (3) relinquish everything (v. 33). These are complementary ways of describing complete commitment. The first condition for discipleship is to hate one’s father, mother, wife, children, brothers, sisters, and life (cf. 18:29; see 6:20–22). “Hating” is a Semitic expression for loving less (cf. Gen. 29:30–31; Deut. 21:15–17; Matt. 10:37).

LUKE—NOTE ON 14:27 For the second condition for discipleship, bear his own cross and come after me, see notes on Matt. 10:38 and Mark 8:34.

LUKE—NOTE ON 14:28–32 Two parabolic illustrations involving building (vv. 28–30) and going to war (vv. 31–32) both warn against making a hasty decision to follow Jesus. Potential disciples must first count the cost to see if they will persevere in the faith (cf. 8:15; 21:19).

LUKE—NOTE ON 14:33 The third condition for discipleship (see note on v. 26) involves renouncing all (cf. 5:11, 28; 12:33; 18:22).

LUKE—NOTE ON 14:34 if salt has lost its taste. Most salt came from the Dead Sea and contained impurities (carnallite and gypsum). If not processed properly, it would have a poor taste and would be worse than useless, being unusable for food and creating a disposal problem. If the conditions of discipleship (vv. 26–27, 33) are not kept, the disciples likewise will become less than worthless (cf. Rev. 3:15–17).

LUKE—NOTE ON 15:1 Tax collectors (see notes on 3:12–14 and Matt. 5:46–47) and sinners (see note on Matt. 9:10) are also associated together in Luke 5:30; 7:34; 19:7. Were all drawing near to hear him reveals Jesus’ popularity with the outcasts of society who had “ears to hear” (14:35).

LUKE—NOTE ON 15:2 Pharisees and the scribes. See notes on 5:17, 21–22; also Matt. 5:20; Mark 7:5. grumbled. See note on Luke 5:30; cf. 19:7. Receives sinners and eats with them again reflects Jesus’ concern for the outsider. For similar criticisms, cf. 5:27–32; 7:39; 19:7. For the implications of eating with sinners, see note on 5:30.

LUKE—NOTE ON 15:3 So he told them. The following parables are directed to the Pharisees and scribes. The lost sheep (vv. 4–7), lost coin (vv. 8–10), and prodigal son (vv. 11–32) all correspond to lost sinners being found by Jesus (i.e., entering the kingdom of God).

LUKE—NOTE ON 15:4 The man leaves the ninety-nine in the open country to go after the one lost (cf. 19:10; John 10:11, 14).

LUKE—NOTE ON 15:5 lays it on his shoulders. The sheep is too weak to return on its own.

LUKE—NOTE ON 15:6 calls together his friends and his neighbors. Cf. v. 9. The Pharisees and scribes should rejoice that the lost sheep of Israel are entering the kingdom.

LUKE—NOTE ON 15:7 Joy in heaven contrasts with the grumbling of Jesus’ opponents. It apparently means that both God and all the heavenly beings, including the angels, rejoice greatly (cf. v. 10). righteous persons who need no repentance (cf. 5:31–32). In light of the emphasis in Luke–Acts on the universal need of repentance (see Luke 3:3) and the evil of humanity (11:13; cf. Rom. 3:10–20), this is best understood as ironic for “those who think they are righteous and have no need to repent.”

LUKE—NOTE ON 15:8 ten silver coins. Lit., “ten drachmas” (perhaps about 10 denarii, hence 10 days’ wages for a laborer).

LUKE—NOTE ON 15:12 give me … property … coming to me. The younger son does not want to wait for his father’s death to receive his inheritance. He was probably a teenager, since he was unmarried. His share would have been half of what the older brother would receive, or one-third of the estate (cf. Deut. 21:17). He divided indicates that the father responded to his younger son’s request and allowed him to make his own choice to go his own way.

LUKE—NOTE ON 15:13 Gathered all indicates that the son converted into cash all of his inheritance, which may have included land or cattle, which he then foolishly squandered … in reckless living.

LUKE—NOTE ON 15:15 In desperation the son hired himself out to a Gentile to feed pigs (unclean animals; Lev. 11:7; Deut. 14:8) that would have been repugnant to him.

LUKE—NOTE ON 15:16 no one gave him anything. His worldly friends all deserted him.

LUKE—NOTE ON 15:17–18 When the son came to himself he realized that his sin was not only against his earthly father but in the deepest sense against heaven, that is, against God himself.

LUKE—NOTE ON 15:20 A long way off emphasizes the father’s great love; he must have been watching for the son. ran. The father cast aside all behavioral conventions of the time, as running was considered to be undignified for an older person, especially a wealthy landowner such as this man. embraced him. Literally “fell on his neck”; cf. Gen. 33:4; 45:14; 46:29.

LUKE—NOTE ON 15:21 The prodigal repeats his prepared speech (cf. vv. 18–19), but the father cuts him short before he finishes, showing that he has forgiven him.

LUKE—NOTE ON 15:22 The best robe and ring and shoes give a picture of the finest clothing, so that the son is ornately dressed. The ring may have contained a seal, indicating that he has been reconciled and welcomed back as a full member of the family.

LUKE—NOTE ON 15:23 fattened calf. Kept for special occasions (Gen. 18:7; Amos 6:4). They will eat and celebrate in thanksgiving to God and not godless self-indulgence (contrast Luke 12:19).

LUKE—NOTE ON 15:24 The son was (assumed to be) dead, but is now alive (united with the family) again: a picture of membership in God’s kingdom.

LUKE—NOTE ON 15:25 While the younger son represents tax collectors and sinners, the older son represents the Pharisees. Both groups were listening to the parables of this chapter (see vv. 1–3), but the Pharisees were probably the primary intended audience of this parable (see note on v. 3).

LUKE—NOTE ON 15:27 Safe in the protection of the father’s household and sound in terms of both spiritual and physical health.

LUKE—NOTE ON 15:28 He was angry mirrors the grumbling of the Pharisees and scribes (v. 2).

LUKE—NOTE ON 15:29 but he answered his father. The older brother protests that the welcome extended to the returning younger son is not fair, likening life with his father to years of servitude without celebration. The picture offers a sharp contrast between, on one hand, the mercy and grace extended by the father (representing God the Father) and, on the other hand, the self-righteous resentment (never disobeyed … yet you never gave me) of the older brother (exemplified by the Pharisees).

LUKE—NOTE ON 15:30 this son of yours. The older brother refuses to acknowledge the prodigal as his brother.

LUKE—NOTE ON 15:31 Son. An affectionate appeal by the father, showing that he still loved the older son and wanted him to join in the celebration. By implication, Jesus is still inviting the Pharisees to repent and accept the good news.

LUKE—NOTE ON 16:1 The audience for the parable of the dishonest manager (vv. 1–8a) included Christ’s disciples (v. 1) and also the Pharisees (v. 14). The manager is the steward in charge of the estate, a trusted servant who exercised the chief responsibility for the management and distribution of the household goods. The manager acted as the agent for his master, and had full authority to transact business on behalf of his master. wasting his possessions. The manager’s dishonesty is a central theme woven throughout the parable. The manager is clearly guilty as charged, because when the master fired him (v. 2), the manager made no attempt to defend himself (v. 3).

LUKE—NOTE ON 16:4–7 The dishonest manager decided that, in his last few moments as manager, he would seek to ingratiate himself with his master’s debtors so that they would still owe him favors, thus assuring his future well-being (may receive me into their houses). The reduction of both bills would have amounted to about 500 denarii (about 20 months’ wages).

LUKE—NOTE ON 16:8a The master commended the dishonest manager. Various explanations have been suggested for this seemingly undeserved commendation: (1) In giving the discounts, the manager had excluded any commission for himself; but the discounts seem too high for that to have been the case. (2) The debts were hard to collect and, by reducing the amounts, the manager provided a sudden influx of cash for his master. (3) The master commended the manager for his shrewdness in looking out for himself (but this does not mean that the master praises him for his evil). In any case, the details of the parable should not be pressed, for a parable often makes only one major point, and here the main point is that the manager had great foresight to anticipate his financial needs after his dismissal, thus using his financial expertise to make friends for himself (see note on v. 9).

LUKE—NOTE ON 16:8b Verses 8b–13 constitute a series of teachings related to the parable of the dishonest manager (vv. 1–8a). Jesus applies the parable both as a comparison and as a contrast. In contrast to the manager, Jesus’ disciples must not use their money unrighteously, but like the manager they must use their money in such a way that they prepare for their future life. The sons of this world (or, “this age”) often show more concern and skill in taking care of their earthly well-being than do the sons of light (i.e., believers) in taking care of eternal matters.

LUKE—NOTE ON 16:9 And I tell you is a solemn expression stressing the importance of the application, which Jesus now states by admonishing his disciples to be generous in their use of money and possessions. Unrighteous wealth probably refers to the way in which the pursuit of money may often involve: (1) unrighteous means in acquiring wealth by taking advantage of others; (2) unrighteous desires in the use of wealth for personal gratification and selfish purposes, rather than for the care and well-being of others; and (3) the corrupting influence of wealth that often leads people into unrighteousness. The word translated here as “wealth” is a Hebrew and Aramaic term (Hb. and Aramaic mamon; Gk. mamōnas; English “mammon”) for wealth and possessions (including money) and is the same word translated “money” in v. 13 (see esv footnote). so that when it fails. Because wealth will inevitably fail both to satisfy and to provide for eternal needs, Jesus exhorts his disciples to make friends for yourselves in the generous use of wealth and possessions for the care and well-being of others, so that when wealth does fail, they may receive you into the eternal dwellings. “They” probably refers to the “friends” who have been helped by such generous giving. Believers who use their wealth and possessions generously in this way give evidence of their faith and commitment to God and of their understanding that God will give eternal rewards to those who are generous in their use of the resources he has entrusted to them.

LUKE—NOTE ON 16:11 Unrighteous wealth here refers to earthly money and possessions (see note on v. 9). True riches means spiritual stewardship and responsibility in God’s kingdom, and ultimately heavenly reward as well (cf. 12:33; 18:22; Matt. 6:19–21, 24).

LUKE—NOTE ON 16:12 Not … faithful in that which is another’s means faithfulness with respect to worldly possessions that God entrusts to his people for their stewardship during their lifetime (cf. 19:11–27). Your own refers back to the “true riches” of 16:11 regarding spiritual responsibility in God’s kingdom and heavenly reward.

LUKE—NOTE ON 16:13 You cannot serve God and money. Jesus does not say “should not serve” but “cannot serve”; see note on Matt. 6:24. Those who are Jesus’ true disciples must make an either/or choice between serving God and serving money. “Money” is personified here in parallel with “God,” indicating the way in which money can often take on an idolatrous place in one’s life. The way to serve God rather than money is to put one’s resources to the service of others and the work of the kingdom.

LUKE—NOTE ON 16:14 For the Pharisees as lovers of money, cf. 11:39; 20:46–47. ridiculed. The opposition of the Pharisees now escalates from grumbling (15:2) to ridicule.

LUKE—NOTE ON 16:15 justify yourselves. Cf. 10:29. People who seek to appear righteous before others typically are not righteous before God, for God knows your hearts. What is exalted among men includes any kind of human achievement not done for the glory of God. Cf. 18:9–14.

LUKE—NOTE ON 16:16 The Law and the Prophets is the old covenant age, now superseded by the kingdom of God. until John. John the Baptist was still part of the old covenant age, so that his ministry served as the culmination of a long history of OT prophecy that looked forward to the coming of the messianic kingdom. Since then (since John’s ministry, which overlapped with the beginning of Jesus’ ministry), the new covenant period has begun. Everyone forces his way into it is a puzzling and much debated statement. Greek biazō means “to use force,” but the verb form here (biazetai) could be either in the middle voice (“everyone is using force” to enter into it) or in the passive voice (“everyone is being forced [or forcefully urged]” to enter into it). The meaning in the esv text, “everyone forces his way into it,” is possible grammatically and fits the meaning of the same verb when used in Matt. 11:12. By this interpretation, the verse suggests that exercising the faith that brings one into the kingdom and keeps one there involves a kind of holy “violence” toward oneself in the form of repentance and self-denial. Some interpreters object, however, that this view does not fit well in the context, for not everyone is forcing their way into the kingdom and in fact many are rejecting it. In addition, there is arguably some tension between forcing one’s way into the kingdom and the emphasis throughout the Gospels on entering the kingdom of God by faith. These interpreters have favored the meaning in the esv footnote, “everyone is forcefully urged into it.” The verb takes that sense elsewhere (see Gen. 33:11; 2 Sam. 13:25, 27; parabiazomai has this meaning in Luke 24:29; Acts 16:15). This is similar to the idea of Luke 14:23 (see note on 14:21–24). On this view, the meaning of biazō would be different from its sense in Matt. 11:12, but the verses appear in different contexts and the meaning may be different as well (cf. note on Matt. 11:12).

LUKE—NOTE ON 16:17 But suggests that Jesus is seeking to correct a possible misunderstanding of v. 16a, showing that the OT moral law still has validity as the Word of God (see note on Matt. 5:18). Those laws will never become void since they reflect the very person and character of God, who will never pass away. (In Luke 21:33, Jesus ascribes to his own teaching the same permanence and authority.)

LUKE—NOTE ON 16:18 Everyone who divorces … and marries another commits adultery. No exception is mentioned in Mark or Luke, but Matthew adds “except on the ground of sexual immorality” (Matt. 5:32; 19:9) and Paul allows for divorce in the case of desertion by an unbelieving partner (1 Cor. 7:10–11). For more on divorce and remarriage, see notes on Matt. 5:31–32; 19:3–9; Mark 10:10–12; 1 Cor. 7:15; and Divorce and Remarriage.

LUKE—NOTE ON 16:19–20 There was a rich man. Jesus continues to address and repudiate the abusive use of riches with this additional dramatic parable contrasting the excesses of the rich man and the destitute condition of Lazarus. The rich man is dressed in regal splendor (clothed in purple), feasting sumptuously every day, while the poor man named Lazarus lies at his gate, starving and covered with sores—a picture that conveys the utter disregard of the rich man for the poverty-stricken person living in the shadow of the rich man’s own opulent self-indulgence.

LUKE—NOTE ON 16:21 Though Lazarus would have eaten even what fell from the rich man’s table, there is no indication that the rich man gave him anything. dogs came and licked his sores. The culmination of the poor man’s misery; the reference here is not to friendly household pets but to dangerous unclean dogs that ran wild in the streets.

LUKE—NOTE ON 16:22–23 The poor man died and received no burial, in contrast to the rich man who was buried. The poor man was carried … to Abraham’s side (lit., “bosom”), which means he was welcomed into the fellowship of other believers already in heaven, particularly Abraham, the father of the Jewish people. But the rich man went to Hades (the place of the wicked, the dead, or “hell”), a place of torment. That the rich man saw Abraham far off indicates the unbridgeable gulf between heaven and hell. The previous earthly situations of the rich man and Lazarus are completely reversed. As in 13:28, the unbelieving dead seem to have some awareness of the blessedness of believers in heaven. Though this is a parable, and thus it is unclear how far the actual details should be pressed, the story seems clearly to teach that, immediately after death, both believers and unbelievers have a conscious awareness of their eternal status and enter at once into either suffering or blessing.

LUKE—NOTE ON 16:24 have mercy. The merciless one now seeks mercy but will not receive it (vv. 25–26) because the “year of the Lord’s favor” (4:19) has passed. send Lazarus. The rich man knows Lazarus’s name and thus knew his plight, though he had ignored it. The conversation between the rich man and Abraham may be one of those details of the parable that should not be pressed for doctrinal significance, for nowhere else in Scripture is there any indication that there will be personal communication between those in heaven and those in hell.

LUKE—NOTE ON 16:25 Although physically a “child of Abraham,” the rich man was not one of Abraham’s true offspring (cf. John 8:39) because he lacked Abraham’s faith (cf. Rom. 9:6ff.; Gal. 3:9, 29). good … bad … but now. For this great reversal, see Introduction: Key Themes.

LUKE—NOTE ON 16:26 A great chasm has been fixed by God between heaven and hell so that the fate of the dead is irreversible.

LUKE—NOTE ON 16:27–31 but if someone … from the dead. The rich man believes that if Lazarus returns from the dead he will be a sign confirming what the OT says and therefore his brothers will repent. As seen by the context and the content of the parable, such repentance would need to include a change of heart and a change in behavior, involving the use of the brothers’ wealth and possessions for the care and well-being of those who are destitute and impoverished like Lazarus. But the refusal to repent and the corresponding refusal to believe the gospel is not primarily due to lack of evidence but to a hardened heart (cf. Mark 8:17; John 11:37–40; Heb. 3:7–11, 15; 4:7). Luke will later point out that Moses and the Prophets all testify to Jesus as the true Messiah (Luke 24:27).

LUKE—NOTE ON 17:1 God has ordained that temptations to sin are sure to come, but that does not excuse any individual from being the cause of temptations to others, for Jesus says, woe to the one through whom they come (cf. 22:22; Acts 2:23; 4:27–28).

LUKE—NOTE ON 17:2 millstone. A round stone used for grinding grain (here probably weighing hundreds of pounds, propelled by a donkey walking in circles on a track). better for him … than that. Drowning with a millstone around one’s neck has less serious consequences (because they may not be eternal consequences) than causing one of these little ones (who believe in Christ or who have begun to follow him in some way) to sin (cf. Matt. 18:6; see note on Mark 9:42).

LUKE—NOTE ON 17:3–4 If your brother sins refers here to individual acts of sin. rebuke him. Sin cannot be overlooked but must be rebuked so that repentance and restoration can occur. if he repents, forgive him … seven times. In Judaism it was considered honorable to forgive three times; the disciples, as part of the new covenant community, were to exceed that standard. (Cf. note on Matt. 18:21–22.)

LUKE—NOTE ON 17:5–6 Increase our faith! See note on Matt. 17:20. Jesus’ reply indicates that even a very small amount of faith, if it is genuine trust in God, can lead to remarkable results. The issue is not the size of faith, but its presence. This verse must be understood in connection with other passages that talk about prayer and the nature of genuine faith (see notes on John 15:7; James 1:6; 1:7–8; 1 John 5:21). uprooted and planted in the sea. In practice, the apostles’ faith would not manifest itself in such dramatic signs but in their preaching, healing, and perseverance.

LUKE—NOTE ON 17:7–10 The question of v. 9 (Does he thank the servant?) implies an answer of “no.” Jesus is not, however, encouraging anyone to be inconsiderate or rude. Rather, it is a vivid example to illustrate the point of v. 10—namely, that we are unworthy servants. Like the tax collector (18:13) and unlike the Pharisee (18:11–12), Christians should acknowledge that God owes them nothing and that they owe him everything, even their very lives (cf. 1 Cor. 4:7).

LUKE—NOTE ON 17:11–19:27 The Third Mention of the Journey to Jerusalem. This section begins with the third mention of Jesus’ intention of completing his final journey to Jerusalem (“On the way to Jerusalem,” 17:11; cf. “set his face,” 9:51; and “journeying toward Jerusalem,” 13:22).

LUKE—NOTE ON 17:11–19 Jesus Cleanses Ten Lepers. Jesus heals 10 lepers, of whom only one (a Samaritan) expresses thanks.

LUKE—NOTE ON 17:11 On the way to Jerusalem. Cf. 9:51 and 13:22. For Samaria, see notes on 10:33 and John 4:4.

LUKE—NOTE ON 17:14 show yourselves to the priests. See note on 5:14. As they went they were cleansed, i.e., healed. The priests would declare them clean. They had to begin to obey Jesus’ command to go to the priests before they were actually healed (cf. 5:5; 2 Kings 5:13–14).

LUKE—NOTE ON 17:15–16a One leper turned back (cf. 2 Kings 5:15), praising God with a loud voice (a favorite Lukan expression; cf. Luke 4:33; 8:28; 19:37, etc.). The leper fell on his face (cf. 5:12), giving Jesus thanks. Elsewhere in the NT such giving of thanks (Gk. eucharisteō) is always directed to God (in every one of 37 other occurrences of this verb).

LUKE—NOTE ON 17:16b Now he was a Samaritan. The noun “he” is emphasized in the Greek; placing this statement later in the story also serves to emphasize that the only grateful leper was a Samaritan (on Samaritans, see 9:52; 10:33; and notes on John 4:4; 4:9).

LUKE—NOTE ON 17:19 The Samaritan’s faith has made him well (lit., “saved” him; cf. the same Gk. verb in 7:50; 8:48; 18:42), so that the healing here was more than physical.

LUKE—NOTE ON 17:20–37 The Coming of the Kingdom. This account consists of two sections involving the “already now” (vv. 20–21) and the “not yet” (vv. 22–37) of the kingdom.

LUKE—NOTE ON 17:20 The Pharisees apparently desire to know the cosmic signs preceding the coming of the kingdom so that they can be sure not to miss it. Jesus replies that the kingdom will not come in ways that can be observed (a phrase that translates a Greek word paratērēsis that occurs only here in the entire Bible). In light of vv. 21–37, Jesus apparently means that the arrival of the kingdom of God will not be accompanied by spectacular signs in the heavens but rather that the kingdom will come quietly, evident only in the change in people’s lives. See notes on 19:11; Acts 1:6.

LUKE—NOTE ON 17:21 The Pharisees repeat their mistake of 14:15 in not recognizing that the kingdom of God has already come. It is in the midst of you, in the person of Jesus and in the reign of God manifested in those who are already following Jesus. Some understand Jesus to say here that the kingdom is “within you,” but he would not say that to disbelieving Pharisees.

LUKE—NOTE ON 17:22 For Son of Man, see note on Matt. 8:20. One of the days probably means they will long to see a day when Jesus has already returned to the earth and is with them again, but some take it to mean they will long for the time when Jesus was with them on earth. You will not see it because he will no longer be on earth and will not yet have returned.

LUKE—NOTE ON 17:23 Believers should not follow people who claim that Jesus has come in a secret or hidden way, for he will come in a way that is dramatic and visible to all.

LUKE—NOTE ON 17:24 The coming of the kingdom, inaugurated by Christ’s return, will be as bright, unmistakable, and sudden as lightning; just as lightning lights up the sky, all will see it.

LUKE—NOTE ON 17:25 first he must suffer. The consummation of the kingdom requires that a divine event “must” first take place—that is, the obligation that Jesus must first die according to God’s plan to redeem a people for himself. this generation. See note on 7:31–34.

LUKE—NOTE ON 17:26–29 Eating and drinking is not a description of specific evils in the days of Noah and Lot. It means, rather, that life went on as normal, and people were caught unprepared.

LUKE—NOTE ON 17:31 On the housetop envisions a Palestinian home with a flat roof and outside stairs. in the house … in the field. These analogies, using imagery familiar to the original listeners, stress that there will be no time to prepare when the Son of Man comes. Some interpreters argue from the Palestinian details of this illustration that Jesus is referring to the destruction of Jerusalem in A.D. 70.

LUKE—NOTE ON 17:32 Lot’s wife turned back, looking longingly at Sodom (see Gen. 19:17, 26). Her death is an example of divine judgment that comes quickly on those who do not wholeheartedly obey the Lord’s commands.

LUKE—NOTE ON 17:34–35 taken … left. One is caught up to be with Christ, while the other is left (cf. Matt. 24:31).

LUKE—NOTE ON 18:1–8 The Parable of the Persistent Widow. The parable consists of a “lesser to greater” argument—i.e., if A (the lesser) is true, then how much more B (the greater) must be true (cf. notes on 11:11–13; 12:6–7; 12:25–27; 13:15–16). The comparison here is between the reluctant action of an unjust judge (the lesser) and “how much more” just will be the action of a just God (the greater).

LUKE—NOTE ON 18:1 And he told them (the disciples, 17:22) … always to pray (cf. Introduction: Key Themes; 1 Thess. 5:17) and not lose heart (because of delay in the Lord’s return; cf. Luke 17:20–37). As in 18:9 and 19:11, the introduction of the parable serves as the guide to its interpretation—i.e., to pray persistently for justice for God’s people, as the woman did who pleaded with the judge for justice.

LUKE—NOTE ON 18:2 nor respected man. He showed no special deference toward anyone, whether great or small.

LUKE—NOTE ON 18:3 The widow represents the poor, needy, and oppressed (cf. 20:47). kept coming. Persistence is her only asset in seeking justice from the “unjust” judge (18:6).

LUKE—NOTE ON 18:7 If an unjust judge finally grants the widow’s “prayer,” how much more will God hear the prayers of his elect? Cf. 12:22–31; see also how God cared for his people Israel, the “apple of his eye,” Deut. 32:10; Ps. 17:8. day and night. I.e., “always” (Luke 18:1; cf. 2:37; Acts 9:24; 20:31; 26:7). Justice to his elect refers primarily to God rescuing his people from suffering and injustice in the world (cf. Luke 1:68–74). Will he delay long over them probably means, “Will God be patient much longer as he sees his elect suffer?” The implied answer is no.

LUKE—NOTE ON 18:8 From God’s perspective, justice will come to his elect (cf. v. 7) speedily. From a human perspective, of course, justice may seem to be a long time coming. Therefore God’s people must persist in prayer, as the widow persisted until she received justice (vv. 2–5). will he find faith on earth? The answer, of course, is “yes,” but Jesus poses this as a question in order to encourage his disciples to constant watchfulness and prayer (cf. vv. 1, 7). When he returns, Jesus will be looking for those who are praying and watching for him.

LUKE—NOTE ON 18:9–14 The Parable of the Pharisee and the Tax Collector. This parable contrasts a Pharisee boasting in his self-righteousness and a tax collector confessing his sins and seeking God’s mercy.

LUKE—NOTE ON 18:9 Again, as in v. 1, Luke interprets the parable before the parable itself is given. to some who trusted … that they were righteous. The audience addressed by the parable (probably Pharisees) had an unrealistic sense of self-worth (see note on Matt. 5:20). Falsely confident of their own righteousness, they treated others with contempt.

LUKE—NOTE ON 18:10 Two men (cf. 15:11; 17:34–35) went up into the temple. Even if a person is in Jerusalem, he or she still must go “up” to the temple and “down” from there (see 18:14) because the temple was situated on an elevated mount with the rest of Jerusalem below it (on the temple, see note on John 2:14). Pharisee. See note on Luke 5:17. For tax collector, see notes on 3:12–14; Matt. 5:46–47.

LUKE—NOTE ON 18:11 The Pharisee, standing. The normal posture of prayer. God, I thank you that I. The five “I’s” in this passage reveal the egocentricity of the Pharisee. Rather than thanking God for what God has done for him, the Pharisee arrogantly brags to God about his own moral purity and religious piety.

LUKE—NOTE ON 18:12 I fast twice a week. The OT law did not require this much fasting, but apparently only one fast a year, on the Day of Atonement (see note on Matt. 6:16–18). tithes of all that I get. See Deut. 14:22–27, which required a tithe of the crops; see also Lev. 27:30–32; Num. 18:21–24.

LUKE—NOTE ON 18:13 Because of shame the tax collector … would not even lift up his eyes to heaven, but beat his breast, which was a sign of sorrow and contrition (cf. 23:48), and said, God, be merciful to me, a sinner. The “sinner’s prayer” (cf. Ps. 51:1) seeks God’s mercy. The stark contrast between the contrition of the sinner and the self-righteousness of the Pharisee is key to understanding the central point of the parable.

LUKE—NOTE ON 18:14 Jesus pronounces a shocking reversal of common expectations (cf. 14:11 and Introduction: Key Themes). The Pharisee thought that he was “righteous” (18:9) and tried to justify himself (cf. 16:15), but the tax collector depended on God’s mercy and as a result received God’s gift of righteousness and was pronounced justified.

LUKE—NOTE ON 18:15–17 Jesus Blesses the Children. Only those who humble themselves like children shall enter the kingdom.

LUKE—NOTE ON 18:15 People brought even infants to Jesus in order that he might touch them, i.e., bless them (cf. 5:13; 6:19). Were bringing suggests that this was a frequent occurrence in Jesus’ ministry.

LUKE—NOTE ON 18:16–17 Let the children come. Jesus’ attitude toward children contrasted significantly with that of other religious leaders in Judaism. In most ancient cultures children were regarded as a burden until they were physically strong enough to contribute to the family. For to such belongs does not mean children automatically belong to the kingdom but that the kingdom belongs to “such”—that is, to those who possess childlike trust (see note on Mark 10:13–15; cf. Matt. 18:4). like a child. That is, in childlike faith and trust in Jesus.

LUKE—NOTE ON 18:18–30 The Rich Ruler. The report of Jesus’ encounter with the rich ruler answers the question with which it begins: “What must I do to inherit eternal life?” (v. 18).

LUKE—NOTE ON 18:18 ruler. See note on Matt. 19:16. Probably a ruler of a synagogue (Luke 8:41) or member of the Sanhedrin (23:13, 35; 24:20; John 3:1). Good Teacher, what must I do … ? A good question (see note on Luke 10:25). For inheriting (not meriting) eternal life, cf. 18:30; Acts 13:46, 48.

LUKE—NOTE ON 18:19 Why do you call me good? Jesus does not let the ruler’s superficial view of “goodness” go unchallenged (see note on Mark 10:18). No one is good except God alone directs the ruler’s attention to God, in whom ultimate goodness resides. Only in understanding God as infinitely good can he discover that human good deeds cannot earn eternal life.

LUKE—NOTE ON 18:20 You know the commandments. See note on Matt. 19:17. Do not. Although only the second table of the law is mentioned (commandments 6–10; see Ex. 20:13–16), Luke expects his readers to assume that the first table (Ex. 20:1–12) is also included (cf. Luke 10:25–28).

LUKE—NOTE ON 18:21 All these I have kept from my youth. See note on Mark 10:20; cf. Paul’s righteous keeping of the law from his youth (Acts 26:4; Phil. 3:6).

LUKE—NOTE ON 18:22 One thing you still lack refers not to higher piety but to the kingdom of God (vv. 24–25), salvation (v. 26), and eternal life (v. 18). Sell all that you have. See notes on Matt. 19:21 and Mark 10:21. Cf. Luke 5:11, 28; 14:33; 18:28. Jesus shows that the ruler has not really kept the commandments, and he clarifies the meaning of true repentance. treasure in heaven. In 12:33 this refers to the rewards believers will receive in heaven, but here it means eternal life itself (cf. 18:24–25). Follow me involves denying oneself, taking up one’s cross, and following Jesus (cf. 9:23).

LUKE—NOTE ON 18:23 The ruler was very sad because he was extremely rich; he loved his riches more than God, showing that he had kept neither the first commandment nor the tenth, for riches were his god and he desired them more than God.

LUKE—NOTE ON 18:25 it is easier for a camel. An example of hyperbole (see note on Matt. 19:24). It is simply impossible for those who are rich (and for anyone else) to enter God’s kingdom on the basis of their works, or to have the desire to seek God above all else apart from God’s grace.

LUKE—NOTE ON 18:26 who can be saved? Since riches were supposedly a sign of God’s favor, Jesus’ listeners must have wondered: if a rich man who could freely offer alms and sacrifices could not be saved, who could be?

LUKE—NOTE ON 18:27 What is impossible (Gk. adynatos) with man is possible (Gk. dynatos) with God (cf. 1:37; Gen. 18:14). Because of God’s power and grace, repenting and following Jesus is possible (see Luke 18:28–30), even for a rich man (19:1–10). Salvation is the work of the Lord, who does himself what would otherwise be impossible.

LUKE—NOTE ON 18:29–30 who has left house or wife or brothers or parents or children. Jesus is not encouraging his disciples to abandon familial responsibilities (cf. Eph. 5:25; 6:4). But sometimes family members turn against a believer, or there may be times of temporary separation due to Christian ministry. Only Luke mentions “wife”; see note on Matt. 19:10–12. Whatever someone has to sacrifice for the sake of the kingdom will be repaid many times more by God. Regarding “for the sake of the kingdom of God,” see further “for my sake and for the gospel” (Mark 10:29) and “for my name’s sake” (Matt. 19:29). in this time. See note on Mark 10:29–30. eternal life. The scene ends where it began, with the question of eternal life (Luke 18:18) and Jesus’ final answer (v. 30).

LUKE—NOTE ON 18:31–34 Jesus Foretells His Death a Third Time. Having predicted his suffering and death twice before (9:22, 43b–45), Jesus again reminds his followers that the way to Jerusalem will be the way to the cross.

LUKE—NOTE ON 18:31 we are going up to Jerusalem. See note on Mark 10:32; cf. Luke 9:51–53; 13:33; 19:28. will be accomplished. The cross is to be seen as the fulfillment of prophecy, not a horrible accident.

LUKE—NOTE ON 18:32 Jesus will be delivered over to the Gentiles. See note on Mark 10:33. Just as Israel was handed over to Gentiles for punishment of their sin in the OT, so Jesus was handed over to bear God’s wrath for the sins of his people. Cf. Luke 20:20; 23:2; Acts 2:23; 13:28.

LUKE—NOTE ON 18:34 But they (the Twelve) understood none of these things. Although they understood the meaning of Jesus’ words, they could not understand why Jesus was predicting this or how it could possibly fit into God’s plans for the Messiah. The fact that the Messiah must first suffer and die was still hidden from them.

LUKE—NOTE ON 18:35–43 Jesus Heals a Blind Beggar. This and 19:1–10 are the last two reported incidents before Jesus’ entry into Jerusalem (19:28).

Jesus Travels to Jerusalem

Though John mentions several trips to Jerusalem by Jesus during his ministry, Matthew, Mark, and Luke recount only one, which occurred as Jesus prepared for his triumphal entry and subsequent death and resurrection. Beginning at Capernaum, Jesus was apparently diverted from the more direct route when Samaritans refused him access (Luke 9:51–56), so he may have crossed the Jordan and traveled through Perea. Jesus then passed through Jericho and proceeded to Jerusalem.

Jesus Travels to Jerusalem

LUKE—NOTE ON 18:35 For Jericho, see notes on 10:30; 19:1; Matt. 20:29; Mark 10:46. a blind man. Named Bartimaeus in Mark 10:46. sitting by the roadside. A good place to beg, for pilgrims heading to Jerusalem would tend to be generous.

LUKE—NOTE ON 18:38 The blind man cried out, which indicates that he had heard of Jesus. (Matthew reports two blind beggars; see note on Matt. 20:30–31.) Jesus, Son of David, have mercy on me. See Luke 17:13. The blind man acknowledges that Jesus is the Messiah.

LUKE—NOTE ON 18:39 he cried out all the more. An example of persevering faith (see 8:15; cf. 18:1–8; 21:19).

LUKE—NOTE ON 18:41 Let me recover my sight confirms the man’s great faith (see note on v. 38). Rather than continuing to beg for money (see v. 35), he seeks a miracle.

LUKE—NOTE ON 18:42 Recover your sight. A single word in Greek (anablepson, “see”). For Jesus, only a brief command is necessary. your faith has made you well. Literally, “saved you”; cf. the same Greek verb in 7:50; 8:48. The blind man was healed both physically and spiritually.

LUKE—NOTE ON 18:43 More than healing takes place, as indicated by the beggar’s following Jesus in discipleship (cf. 9:23). glorifying God. See 4:15 and note on 4:13–15. all the people. For Jesus’ popularity among the people, see note on 4:37.

LUKE—NOTE ON 19:1–10 Jesus and Zacchaeus. Jesus’ encounter with Zacchaeus is an example of the kingdom of God bringing salvation to the outcasts. It also provides a lesson on the proper kingdom use of money and possessions.

LUKE—NOTE ON 19:1 He entered Jericho ties this account closely with the preceding (see 18:35). Jericho in this period was quite different from the OT city. Herod the Great had obtained Jericho from Caesar Augustus and proceeded to build aqueducts, a fortress, a monumental winter palace, and a hippodrome in the vicinity of the more ancient town. Excavations have revealed much of the Herodian palace structures; they were built in stages, by expanding on a previous Hasmonean palace. One striking feature of the palace site is its huge pools, in one of which Herod probably had his own son drowned. Jericho boasted a tropical climate and excellent access to water for agriculture.

LUKE—NOTE ON 19:2 chief tax collector. This title is found nowhere else in the NT. Jericho was a major toll collection point for goods passing east and west.

LUKE—NOTE ON 19:5 Zacchaeus, … I must stay at your house today shows the divine necessity of Jesus’ bringing salvation to Zacchaeus’s home (vv. 9–10).

LUKE—NOTE ON 19:6 Joyfully may imply that Zacchaeus had already come to faith.

LUKE—NOTE ON 19:7 All grumbled is in sharp contrast to “glorified by all” (4:15). Zacchaeus symbolized the authority of a government that was taking the people’s money and oppressing them. For the symbolism of Jesus’ eating with tax collectors and sinners, see note on 5:30; also 4:18; 5:32; 15:1–2.

LUKE—NOTE ON 19:8 Half of my goods includes Zacchaeus’s possessions (cf. 12:15, 33), not just his salary. I (shall) give to the poor (cf. 11:41; 12:33; 18:22). if I have defrauded … I (shall) restore it fourfold (cf. Ex. 22:1; 2 Sam. 12:6). Zacchaeus’s actions reveal that his repentance and faith are genuine (see Luke 3:8). The example of Zacchaeus, who gave away half of his goods, underscores the kind of openhanded generosity that characterizes those whose hearts have been transformed by the gospel. (See note on Acts 2:44.)

LUKE—NOTE ON 19:9 Jesus said to him. Although spoken to Zacchaeus, Jesus’ statement is directed to the grumbling “all” (v. 7). Today salvation has come indicates that with God all things are possible, and a rich man can be saved (cf. 18:26–27). By his actions, Zacchaeus reveals that he also is a true son of Abraham (cf. Gal. 3:7) and not just his physical descendant (cf. Luke 3:8).

LUKE—NOTE ON 19:10 To seek and to save the lost summarizes Jesus’ mission (cf. 5:32; 15:4, 6–7, 10, 24, 32).

LUKE—NOTE ON 19:11–27 The Parable of the Ten Minas. This parable concludes Luke’s account of Jesus’ journey to Jerusalem (begun in 9:51). It is distinct from the parable of the talents in Matt. 25:14–30, since most of the key elements are different, but there are also some similarities in wording. Jesus would sometimes modify his teachings to fit different situations and emphasize slightly different truths.

LUKE—NOTE ON 19:11 The key to the meaning of this parable is given at the beginning (cf. note on 18:1). Jesus gave the parable in response to those who supposed that the kingdom of God was to appear immediately. This was probably a concern especially because he was near to Jerusalem, where expectations of a political messiah may have been extra high. The parable will show that the kingdom will not be seen in its fullness until Christ returns; it begins in a small way and grows gradually until then (cf. 13:18–21).

LUKE—NOTE ON 19:12 To receive for himself a kingdom means to receive authority over a kingdom. The kingdom that he is going to receive is not the far country to which he is traveling but the land from which he started out. Into a “far country” implies that the return of the nobleman (i.e., the second coming of the Son of Man) will not take place immediately. Luke’s readers should not be troubled over this delay, because Jesus had already taught that he would not return immediately. From here to the end of the Gospel, Luke frequently emphasizes the kingship of Jesus.

LUKE—NOTE ON 19:13 The rounded number ten shows that Jesus’ parable applies to all his disciples, not just the Twelve. Minas were about three months’ wages for a laborer, about 100 drachmas. “Until I come” refers to the time between Jesus’ ascension and return at the end of the age. Engage in business until I come is one of several examples where Jesus uses business activity in a positive way in his parables and teachings (however, Gk. pragmateuomai, “do business, trade, be engaged in a business,” occurs only here in the NT). Though the main point of the parable is stewardship rather than business per se, the NT in general (as is the case here) views work and business activity in a positive way (see Matt. 25:14–30; Luke 10:7; 19:13–23; Col. 3:23–4:1; James 4:13–15), but also as an area where there are substantial temptations to sin (see Matt. 6:19–21; 1 Tim. 6:9–10) and to exploit others (James 5:1–6).

LUKE—NOTE ON 19:14 His citizens represents the Jews who hated Jesus. sent a delegation. This image would be familiar to the Jews since they had sent delegations to Rome protesting some of their local rulers.

LUKE—NOTE ON 19:15 When he returned represents the time of Jesus’ second coming.

LUKE—NOTE ON 19:16 your mina has made ten minas more. An unusually high return in real life, indicating unusual wisdom and faithfulness on the part of the servant.

LUKE—NOTE ON 19:17 Well done, good servant! See note on Matt. 25:20–23. faithful in a very little. Cf. Luke 16:10. you shall have authority over ten cities. Faithful carrying out of stewardship responsibilities in this life will result in being given greater responsibility and stewardship in the life to come. This is one of a number of passages that teach degrees of reward and responsibility in heaven (see notes on Matt. 6:20; 1 Cor. 3:8; 3:14–15; 1 Tim. 6:17–19).

LUKE—NOTE ON 19:20 Lord, here is your mina. The third servant has not labored or conducted business with the mina but has hidden it away where it did no good for anyone and did not gain additional value. Those who fail to do anything useful with the resources, talents, and opportunities God has given them will fall under his displeasure and may thereby indicate that they are not even true believers (cf. Matt. 25:30).

LUKE—NOTE ON 19:21 Severe man does not mean selfish or unfair but, rather, strict and holding to high standards, or austere, like the Greek word it comes from (Gk. austēros, “strict in requirements,” “exacting”; cf. Matt. 25:24). This is not intended as a description of Christ, for Luke 19:17, 19 show him to be abundantly generous and gracious. This servant does not know his master well, or else he is simply making up an excuse for his own failure.

LUKE—NOTE ON 19:22–23 The servant is condemned by his own words, for if he believed what he said, he would at least have put the money in the bank to earn interest (see note on Matt. 25:27). This would have required minimal effort by the servant, and the money would have been useful to others, as the bankers used it to make loans.

LUKE—NOTE ON 19:27 But as for these enemies of mine may allude to the destruction of Jerusalem in A.D. 70, but it also forecasts the final judgment of those who reject Jesus.