LUKE—NOTE ON 19:28–21:38 The Ministry of Jesus in Jerusalem. In this section, Luke’s Gospel is closely parallel to Mark 11:1–13:37.
LUKE—NOTE ON 19:28–40 The Triumphal Entry. The Son of David enters Jerusalem riding on a colt.
LUKE—NOTE ON 19:28 Jerusalem. See Jerusalem in the Time of Jesus.
LUKE—NOTE ON 19:29 The location of Bethany on the eastern slopes of the Mount of Olives is well established (see note on John 11:1). Although the location of Bethphage has not been certainly identified, it was clearly farther along the road from Bethany.
Jerusalem at the Time of Jesus
By the time of Jesus, the city of Jerusalem had grown from a modest military fortress to a world-class city with a newly renovated temple that rivaled nearly any in the ancient world. Public pools were fed by the Gihon Spring and by two aqueducts that brought water to the city from as far as 7 miles (11 km) away. The towns of Bethphage and Bethany were located on the eastern slopes of the Mount of Olives, which lay to the east of Jerusalem. See also Jerusalem in the Time of Jesus.
LUKE—NOTE ON 19:30 Go … on entering you will find. Either an example of Jesus’ foreknowledge or a prearrangement (cf. 22:13). A colt tied, on which no one has ever yet sat implies a kind of purity that destines an animal for a sacred task (cf. animals offered to the Lord in Num. 19:2 and Deut. 21:3). Matthew 21:2 mentions that a donkey was with the colt, but Luke mentions only the colt, which was most important because Jesus would ride on it (see also note on Matt. 21:5–7).
LUKE—NOTE ON 19:32 They found it (v. 30; cf. 22:13), as Jesus had said.
LUKE—NOTE ON 19:35 set Jesus on it. Jesus fulfills a prophecy about the Messiah in Zech. 9:9 by riding on the donkey (see notes on Matt. 21:4–5; John 12:15; cf. 1 Kings 1:33).
LUKE—NOTE ON 19:36 spread … cloaks on the road. An act of homage (see note on Matt. 21:8; cf. 2 Kings 9:13).
LUKE—NOTE ON 19:37 On the Mount of Olives, see note on Mark 13:3. began to rejoice (cf. Zech. 9:9) and praise God. This came primarily from Jesus’ disciples. all the mighty works that they had seen. The miracles they had seen recently (e.g., in Luke 9:51–19:27), and many more as well.
LUKE—NOTE ON 19:38 Blessed … in the name of the Lord! A blessing from Ps. 118:26 that pilgrims traveling to Jerusalem received (cf. note on Mark 11:9).
LUKE—NOTE ON 19:39–40 These verses illustrate v. 14. The Pharisees’ attempt to squelch the joy of the occasion is rebuked, for if the disciples stopped expressing their praise, the very stones would cry out. All creation was made to worship this King who is Lord of all.
LUKE—NOTE ON 19:41–44 Jesus Weeps over Jerusalem. This account occurs only in Luke.
LUKE—NOTE ON 19:41 he wept over it. See notes on 13:34 and John 11:35. Though the rejection of Jesus by many of the Jews was predicted in the OT (see note on John 12:37–40), Jesus still feels great sorrow over their rejection, surely reflecting the heart of God as he contemplates the Jewish people rejecting his prophets and his Son.
LUKE—NOTE ON 19:42 this day. That is, the day when the true Messiah and King came, “the time of your visitation” (v. 44). Broadly speaking, this refers to the coming of the kingdom; more narrowly, it means the coming of Jesus as Israel’s King. The things that make for peace are the things that would lead the Jewish people to salvation (see note on John 14:27). But now they (the things that make for peace) are hidden (see note on John 12:37–40).
LUKE—NOTE ON 19:43–44 days will come. See note on 21:5–6. a barricade around you. Earthworks constructed by the Romans. tear you down … and your children. A result of the siege. not leave one stone. See note on Matt. 24:2; also Luke 21:6; cf. 2 Sam. 17:13; Ps. 137:7; Mic. 3:12. Because explains the reason for this divine judgment.
LUKE—NOTE ON 19:45–48 Jesus Cleanses the Temple. Luke’s account of this incident is greatly abbreviated (cf. Matt. 21:12–16; Mark 11:15–18). he entered the temple. See notes on Matt. 21:12–17; Mark 11:15–17; cf. Mal. 3:1. began to drive out those who sold. See note on Matt. 21:12. This probably occurred in the Royal Stoa, though it may have been in the Court of the Gentiles. den of robbers. See note on Matt. 21:13; cf. Jer. 7:11. chief priests. See note on Luke 9:21–22. Scribes (see notes on 5:17; 5:21–22) are often associated with the Pharisees (see note on Mark 11:18). were (continually) seeking to destroy him. Luke’s first explicit mention of a plot against Jesus’ life.
LUKE—NOTE ON 20:1–8 The Authority of Jesus Challenged. The question concerning Jesus’ authority (vv. 1–2) is closely associated with his cleansing of the temple (19:45–48). Jesus’ counter-question (20:3–4) confounds his opponents (vv. 5–7). as Jesus was teaching. Cf. 19:47. Do these things describes Jesus’ cleansing of the temple, but also his healing and teaching in the temple (and throughout his ministry), because he is neither an official priestly authority nor a scribal authority, according to his questioners’ sectarian standards. Was the baptism (i.e., the ministry) of John … from heaven (that is, “from God”; 15:7, 18, 21) or from man, i.e., did it have a merely human origin (cf. note on Matt. 21:25–27)? To avoid the dilemma posed by Jesus’ question (Luke 20:4), his opponents say they do not know, because they feared the consequences of speaking against John the Baptist whose divinely authorized ministry was also carried out apart from official Jewish authority. Their confession of ignorance, however, demonstrates that they have no basis upon which to assess Jesus’ ministry. If they do not know whether John the Baptist was from God, they do not know whether Jesus is, either. Faced with such hostility, Jesus refuses to answer his opponents’ question, and exposes their ignorance.
LUKE—NOTE ON 20:9–18 The Parable of the Wicked Tenants. This parable, while spoken to the people (vv. 1, 9), is directed to Jesus’ opponents (19:47; 20:1, 19) and is intended as an analogy (with many referents) to show that God (the “owner,” v. 13) is taking away the kingdom from Israel (see note on Mark 12:1–12).
LUKE—NOTE ON 20:10–12 he sent. The man sent three servants, probably representing the OT prophets, to check on the tenants. The second and third servants each received greater abuse than the one preceding him. Cf. the three servants in 19:15–25.
LUKE—NOTE ON 20:13 My beloved son recalls the words spoken by the Father to Jesus at his baptism (3:22; cf. Matt. 3:17), and therefore here it surely alludes to God’s sending of Jesus to proclaim the gospel of the kingdom to Israel, and their widespread rejection of him (see John 1:9–11).
LUKE—NOTE ON 20:14–15a Let us kill him. Cf. 19:47; 20:19. they … killed him. A clear allusion to Jesus’ approaching death.
LUKE—NOTE ON 20:15b What then will the owner … do to them introduces Jesus’ interpretation of the parable. The “owner” (lit., “lord”) represents God.
LUKE—NOTE ON 20:16 God will destroy those tenants. In a preliminary sense this happened during the destruction of Jerusalem in A.D. 70, but in a fuller sense it refers to the final judgment. Surely not! The hearers have some sense that the parable applies to the people of Israel, and they are hoping that it does not mean that God will give the land of Israel or the kingdom to others.
LUKE—NOTE ON 20:17 The stone … rejected has become the cornerstone (quoted from Ps. 118:22; see note on Mark 12:10). The rejected Son will become the Head of the church, the people of God. Psalm 118:22 is also quoted in Acts 4:11 and 1 Pet. 2:7.
LUKE—NOTE ON 20:18 Everyone who falls (cf. Isa. 8:14–15; 1 Pet. 2:8) means everyone who stumbles at and rejects Jesus as the Messiah. When it falls on anyone refers to Christ coming back in judgment.
LUKE—NOTE ON 20:19–26 Paying Taxes to Caesar. Realizing that the parable of the wicked tenants (vv. 9–18) was spoken “against them” (v. 19), the Jewish leaders try to entrap Jesus in his words.
LUKE—NOTE ON 20:20 Governor can refer to a procurator or prefect (see 3:1). Here it refers to Pontius Pilate.
LUKE—NOTE ON 20:21 You speak and teach rightly is an insincere compliment (see v. 20).
LUKE—NOTE ON 20:22 Is it lawful … ? See notes on Matt. 22:17; Mark 12:14.
LUKE—NOTE ON 20:25 render to Caesar. See note on Matt. 22:21. The denarius has Caesar’s image and represents the tribute they should give to him. Jesus adds a more important command: people should give to God that which bears his image and likeness, namely, themselves (cf. note on Rom. 12:1).
LUKE—NOTE ON 20:26 The wisdom of the one “greater than Solomon” (11:31) thwarts this attempt to catch him in his speech. Even Christ’s opponents were marveling and were reduced to silence (cf. 14:4, 6).
LUKE—NOTE ON 20:27–40 Sadducees Ask about the Resurrection. The second and last attempt to entrap Jesus involves a well-crafted, hypothetical example that the Sadducees believe refutes the doctrine of the resurrection.
LUKE—NOTE ON 20:27 Sadducees. See notes on Matt. 3:7; 22:23. This is the only mention of this Jewish sect in Luke (cf., however, Acts 4:1; 5:17; 23:6–8). They were a priestly sect, and one view is that they claimed descent from Zadok, the high priest under David (1 Kings 1:26; see Jewish Groups at the Time of the New Testament). who deny … a resurrection. This is the main issue in the following discussion.
LUKE—NOTE ON 20:28–31 Moses wrote. The Sadducees’ puzzle is based on the OT command that if a man dies leaving no children, his brother is to marry the widow and take care of her (see note on Matt. 22:24). all seven left no children and died. The example is carefully worked out so that no brother has a special claim to the woman.
LUKE—NOTE ON 20:33 In the resurrection … whose wife … ? Since neither Jesus nor the Pharisees could reply that she would equally be the wife of all seven, the Sadducees believed this illustration refuted belief in the resurrection.
LUKE—NOTE ON 20:34–35 Jesus first demonstrates the flaw of equating the coming age with this age. Whereas the sons of this age (cf. “sons of this world,” 16:8) marry, those considered worthy to attain to that age and to the resurrection from the dead (cf. Acts 4:2 and 1 Pet. 1:3 for another description of “that age”) neither marry nor are given in marriage. Marriage is not a permanent fixture in God’s eternal purpose (see note on Matt. 22:29–30).
LUKE—NOTE ON 20:36 Equal to angels explains why resurrected believers cannot die (since angels are immortal). sons of God … sons of the resurrection. The believer’s relationship as a child of God becomes fully realized at the resurrection after Christ’s return (cf. Rom. 8:23; 1 Cor. 15:53–54).
LUKE—NOTE ON 20:37–38 in the passage about the bush. Since the OT at that time did not have verses or chapters, Jesus refers to the passage (Ex. 3:1–4:17) in this manner (cf. Rom. 11:2). When the Lord calls himself the God of Abraham and … of Jacob after their death, this indicates that he is still their God, and since only living people can have a God (he is not God of the dead, but of the living), then there must be a resurrection. Cf. notes on Matt. 22:31–32; Mark 12:26–27.
LUKE—NOTE ON 20:39–40 Jesus’ argument is such that even some of the scribes remark, you have spoken well (cf. Acts 23:6–10); his opponents are silenced (cf. Luke 13:17; 19:48; 20:19, 26).
LUKE—NOTE ON 20:41–44 Whose Son Is the Christ? How can they say that the Christ is David’s son? Jesus answers his own question: Scripture teaches that Jesus is more than David’s son. Jesus quotes Ps. 110:1: David … says … The Lord (the God of Israel) said to my Lord (the Messiah). See note on Mark 12:35–37. Sit at my right hand. The Lord (Messiah) is given the place of honor. See note on Matt. 22:41–46. Since David calls the Messiah his Lord, how is he his son? (that is, how can Jesus be only David’s son?). The Messiah is, in fact, greater than his father David, and thus David calls him Lord (see note on Matt. 22:41–46).
LUKE—NOTE ON 20:45–47 Beware of the Scribes. Luke concludes the preceding “debates” with a warning about the hypocrisy of the scribes. Beware of the scribes. Although not all scribes deserved the following condemnation (cf. v. 39; Mark 12:34), the majority of them did (cf. Luke 11:45–53; 12:1). They walk … in long (ostentatious) robes (cf. note on Matt. 23:5); they love greetings and places of honor (cf. Luke 11:43; 14:7–8; notes on Matt. 23:6; 23:7). While doing this, they devour widows’ houses (probably while serving as executors of their estates) and for a pretense make long prayers (cf. Matt. 6:5–6). As a consequence, they will receive the greater condemnation (cf. Matt. 23:13–36; Luke 11:37–52).
LUKE—NOTE ON 21:1–4 The Widow’s Offering. The point of this story is that God measures gifts not by their size but on the basis of how much of a sacrifice it was to give them and how sincere and selfless the heart was that gave the gift. offering box. One of the 13 collection chests in the temple, with trumpet-like openings (Mishnah, Shekalim 6.5). The two small copper coins were about one centimeter in diameter.
LUKE—NOTE ON 21:5–24 Jesus Foretells the Destruction of the Temple and Jerusalem. The teaching of Jesus in the temple begun in 19:45 now concludes with his foretelling the destruction of the temple and Jerusalem (21:5–24) and the coming of the Son of Man (vv. 25–38). Most of this material is found also in Mark, but (assuming that Luke built on Mark’s account) Luke has added vv. 12, 15, 18, 20–22, 23b–26a, 28. As is also the case earlier in Luke (cf. 17:22; 19:43–44), the destruction of Jerusalem in A.D. 70 is used by Jesus as a pattern or a “type” (a typological example) that points to the ultimate destruction that will come at the end of the age when Christ returns.
LUKE—NOTE ON 21:5–6 Jesus Foretells the Destruction of the Temple. Jesus corrects a number of misconceptions regarding the destruction of Jerusalem and the end of the world. how it was adorned. The beauty and size of Herod the Great’s Temple Mount exceeded that of most of the seven wonders of the world. It was more than twice the size of the Acropolis in Athens. Its perimeter was 0.96 miles (1.55 km) and enclosed a space equivalent to one-sixth of the entire city. noble stones. One of the stones of the temple complex still remaining measures 45 x 11.5 x 12 feet (13.7 x 3.2 x 4 m) and is estimated to weigh 570 tons. offerings. Tapestries, gold and bronze doors, golden grape clusters, etc. The days will come refers not to the second coming but to a time in history before that (cf. 5:35; 17:22; 19:43; 23:29). not … one stone upon another. See note on Matt. 24:2.
LUKE—NOTE ON 21:7–9 Signs before the Destruction. when will these things be, and what will be the sign … ? See notes on Matt. 24:3 and Mark 13:4–37. For many introduces what the disciples should not be led astray by. in my name. People claiming the title “Messiah.” These imposters will say I am he, i.e., “I am the Messiah,” and therefore the time is at hand! (cf. Dan. 7:22; Rev. 1:3; 22:10). Do not go after them, for these pretenders are not Christ himself (cf. Luke 17:23). when you hear of wars and tumults. See note on Matt. 24:6–7.
LUKE—NOTE ON 21:10–19 Nation Will Rise against Nation. Jesus warns of calamities caused by nature and by humanity (vv. 10–11) and of persecution from government (vv. 12–15) and family (vv. 16–17). He also offers words of encouragement (vv. 13, 14–15, 18–19).
LUKE—NOTE ON 21:12 before all this. Before the events of vv. 6–11.
LUKE—NOTE ON 21:13 opportunity to bear witness. Cf. 24:48; Acts 1:8.
LUKE—NOTE ON 21:14 not to meditate beforehand how to answer. Cf. 12:11–12.
LUKE—NOTE ON 21:16 You will be delivered up even by parents intensifies 12:53; 14:26; 18:29. Some of you suggests that martyrdom will be the exception.
LUKE—NOTE ON 21:18 In light of the prediction that some disciples will be “put to death” (v. 16), it is best to take not a hair of your head will perish as a metaphorical way of saying that God’s people will suffer no eternal spiritual harm.
LUKE—NOTE ON 21:19 Through endurance (Gk. hypomonē, “endurance, steadfastness, perseverance, patience”) believers will gain their lives (that is, will be enabled to partake of the full benefits of final salvation in the end times; see 9:24).
LUKE—NOTE ON 21:20–24 Jesus Foretells the Destruction of Jerusalem. Whereas vv. 8–19 describe what will occur before Jerusalem’s destruction, Luke now describes the destruction itself. In vv. 8–19 the audience is Jesus’ followers (“you”); here it is described as “those,” “women,” “this people,” and “they,” indicating that Jesus’ followers are not in immediate view.
LUKE—NOTE ON 21:20 Jerusalem surrounded by armies. The first fulfillment of this was the destruction of Jerusalem in A.D. 70, and this destruction may also foreshadow a greater judgment at the end of the age, so that some of what Jesus predicted in vv. 5–24 may also find fulfillment in events that precede Christ’s second coming. Cf. also note on 19:43–44.
LUKE—NOTE ON 21:21 Then (while there is still time) … flee to the mountains (see note on Matt. 24:16). Those who are inside the city (should) depart before the Roman siege occurs.
LUKE—NOTE ON 21:22 days of vengeance. “Vengeance” refers to God’s vengeance and judgment, not Rome’s. to fulfill all that is written. Cf. 18:31; 24:44; Acts 13:29.
LUKE—NOTE ON 21:23 women who are pregnant and … nursing. In war, they are the most vulnerable; thus what was normally a blessing would now present a great difficulty.
LUKE—NOTE ON 21:24 the edge of the sword. Cf. Jer. 21:7; Heb. 11:37. Until the times of the Gentiles are fulfilled may suggest a time when Israel/Jerusalem will repent and be restored to God’s favor (see Rom. 11:11–32).
LUKE—NOTE ON 21:25–38 Jesus Foretells the Coming of the Son of Man. Having warned of the approaching destruction of the temple and Jerusalem (vv. 5–24), Jesus turns now to the more distant future and foretells his second coming.
LUKE—NOTE ON 21:25–28 The Coming of the Son of Man. Jesus turns next to teachings about the consummation of all things and his return. signs in sun and moon and stars. See note on Matt. 24:29. The powers of the heavens will be shaken describes great changes in the skies (see note on Matt. 24:29). they will see. The second coming involves the visible return of the Son of Man from heaven (Acts 1:11; see notes on Matt. 8:20 and 24:30), bringing history to its end. These things … take place refers to Luke 21:25–27. straighten up and raise your heads. A posture of hope and confidence. Redemption refers to the time of Christ’s return, when mortality puts on immortality (1 Cor. 15:53) and the redemption of the body takes place (Rom. 8:23).
LUKE—NOTE ON 21:29–33 The Lesson of the Fig Tree. The analogy of the fig tree (vv. 29–30) indicates that, when the signs of vv. 25–26 take place, the return of the Son of Man is at hand.
LUKE—NOTE ON 21:31 So also introduces the reality to which the fig tree analogy of vv. 29–30 points. These things refers to the second coming (vv. 25–28). The kingdom of God is near means the consummation of the kingdom (see Introduction: Key Themes), when the Son of Man returns.
LUKE—NOTE ON 21:32 this generation will not pass away. See notes on Matt. 24:34 and Mark 13:30.
LUKE—NOTE ON 21:33 my words will not pass away. Jesus emphasizes the permanence, certainty, and truth of his words and his teaching—more permanent, in fact, than even heaven and earth. This applies to all of Jesus’ teaching, but specifically in this context to his teaching about the certainty and truth of his return and the events leading up to this. (Cf. the note on 16:17, where Jesus also claims that his teaching has the same divine authority and permanence as the Mosaic law.)
LUKE—NOTE ON 21:34–38 Watch Yourselves. Luke ends this section (19:28–21:38) with two warnings from Jesus concerning his return (21:34–36), and a summary conclusion (vv. 37–38).
LUKE—NOTE ON 21:34 watch yourselves. This and the next warning (“stay awake,” v. 36) involve being prepared and remaining faithful (cf. 12:35–48; 1 Thess. 5:2–4) for that day when the Son of Man comes (Luke 21:27) and the kingdom comes in its fullness (v. 31).
LUKE—NOTE ON 21:35 The warnings of vv. 34 and 36 apply to people throughout the whole earth, not just “those who are in Judea” (v. 21).
LUKE—NOTE ON 21:36 Stay awake at all times means spiritual alertness, made possible especially by praying (see Introduction: Key Themes). Such prayer will enable the believer to escape all these things (i.e., to avoid being harmed by the tumultuous times and circumstances before Christ’s return) and not to “lose heart” (18:1) but to keep the faith (18:8; see note on Matt. 24:36). to stand before the Son of Man. They should pray to escape judgment and hear him say, “Well done” (Luke 19:17).
LUKE—NOTE ON 22:1–23:56 The Suffering and Death of Jesus. As the time of Jesus’ death draws near, Luke’s focus shifts from the temple to the broader city of Jerusalem, and from the teachings of Jesus to increasingly fast-moving events.
LUKE—NOTE ON 22:1–38 The Plot to Kill Jesus and the Passover Meal. As Jesus has his last meal with his disciples, he once again discusses with them his approaching death. Meanwhile, plans are set in motion against him.
LUKE—NOTE ON 22:1–6 The Plot to Kill Jesus. As the people gathered in Jerusalem to celebrate the Passover, some of their leaders plotted in secret to kill Jesus.
LUKE—NOTE ON 22:1 The Feast of Unleavened Bread spanned the 15th to the 21st of Nisan, the first month in the Jewish calendar (March/April in the Gregorian calendar). See notes on Matt. 26:17; Mark 14:12; and The Hebrew Calendar. Passover. See note on Luke 2:41.
LUKE—NOTE ON 22:2 chief priests. See notes on 9:21–22 and Matt. 26:3–4. For scribes, see note on Matt. 8:19. were seeking how. Their verdict about Jesus is already decided; the only remaining issue is how to get rid of him (cf. Luke 19:47–48).
LUKE—NOTE ON 22:3 Judas had never truly believed in Jesus, and Jesus was aware of this (see John 6:64, 70), though apparently none of his other disciples realized it (see note on Luke 22:23). Judas’s pattern of dishonest behavior was evidence of his unbelief (see John 12:6). But here (with the consent of Judas’s sinful heart) Satan entered into Judas and thereby he exercises much greater influence over his actions, prompting him to go to the chief priests with a plot (Luke 22:4). John mentions that Satan entered into Judas again at the time of the Last Supper (John 13:27).
LUKE—NOTE ON 22:4–6 officers. Leaders of the temple police (cf. v. 52; Acts 4:1; 5:24). how he might betray him. Judas planned that Jesus would be seized apart from the crowd (cf. Luke 22:53 and notes on Matt. 26:15–16; Mark 14:10; 14:11).
LUKE—NOTE ON 22:7–13 Preparations for the Passover Meal. As in Mark 14:12–16, the Passover account follows the plot against Jesus. day of Unleavened Bread. See notes on Mark 14:12 and Luke 22:1. on which the Passover lamb had to be sacrificed. See note on Matt. 26:17. The Passover meal had to be eaten within the walls of Jerusalem (Deut. 16:5–6). Go and prepare involved having the lamb sacrificed at the temple, roasting it, preparing the room for the meal, and preparing various side dishes. The disciples would be met by a man recognized by his carrying a jar of water—something one would expect a woman to be doing. The man would be looking for them and would lead them to the place for their Passover meal. The secretive nature of the meeting suggests that Jesus was seeking privacy. Everything takes place just as he had told them (cf. Luke 19:32), suggesting either a prearrangement or a miraculous work of God.
The Last Supper
After Jesus and his disciples ate the Passover meal, they crossed the Kidron Valley and entered a garden called Gethsemane (meaning “oil press”), where they often spent time while visiting Jerusalem (cf. 22:39).
LUKE—NOTE ON 22:14–23 The Passover Meal and the Institution of the Lord’s Supper. Luke’s version of Jesus’ final Passover meal with his disciples differs in two ways from Matthew and Mark: he places Jesus’ statement about his betrayal after the meal rather than before (probably an arrangement by topic), and he refers to two cups (vv. 17–18, 20) rather than one.
LUKE—NOTE ON 22:14 when the hour came. The “hour” to celebrate the Passover (v. 15) and, in a broader sense, the “hour” of Jesus’ suffering and death (v. 53; John 13:1; 17:1). he reclined at table. The Passover was eaten in a reclining position, as were other festive meals (Luke 11:37; 14:10; 17:7; cf. note on Matt. 26:20).
LUKE—NOTE ON 22:15 Jesus earnestly desired to eat this meal with his disciples for several reasons: (1) it represented the founding of the nation of Israel (see note on Mark 14:17); (2) Jesus himself was now about to become the true Passover Lamb who would be sacrificed for the sins of his people, and thus this Passover meal was the last in long centuries of celebrating it while looking forward to the Messiah; (3) Jesus knew the meal would richly symbolize the giving of his body and blood for the disciples to earn salvation for them; and (4) this Passover meal itself looked forward to the “marriage supper of the Lamb” in heaven (see note on Rev. 19:9–10).
LUKE—NOTE ON 22:16 I will not eat it implies “I will not eat it again” (some manuscripts make this more explicit; see esv footnote). Until it is fulfilled refers to the future messianic banquet (see note on Rev. 19:9–10).
LUKE—NOTE ON 22:17 took a cup. See note on Matt. 26:27. had given thanks. Greek eucharisteō, from which comes “Eucharist.”
LUKE—NOTE ON 22:19 took bread. For parallels with the feeding of the 5,000, see note on 9:16. The expression This is my body has been subject to widely varying interpretations throughout the history of the church. Roman Catholics understand it literally, and claim that the bread and wine actually become the body and blood of Christ. Lutherans hold that the literal body and blood of Christ are present “in, with, and under” the bread and wine (something like the way water is present in a sponge). Some Anglicans refer to the “real presence” of Christ in the bread and wine. Most other Protestants have argued that the body and blood of Christ are not literally, physically, or “really” present, but that Christ is present “symbolically”; most would also add that Christ is present spiritually, with and in the believing recipients of the bread and wine, strengthening their faith and fellowship in him and thereby feeding their souls. Christ’s spiritual presence can be supported from Matt. 18:20; 28:20. given for you. This same verb (Gk. didōmi, “give”) is used with respect to sacrifice in Mark 10:45; Luke 2:24; Gal. 1:4. The Greek construction translated “for you” (Gk. hyper plus genitive) often has a vicarious sense, where one person does something in place of someone else. As represented and predicted in this celebration of the Lord’s Supper, Jesus’ body will be the once-and-for-all fulfillment of the ceremonies surrounding the Passover lamb, as he will become the sacrificial atonement on the basis of which God will “pass over” the sins of the people. Do this in remembrance of me. Cf. note on 1 Cor. 11:24.
LUKE—NOTE ON 22:20 this cup. See notes on Matt. 26:28 and Luke 22:42. New covenant in my blood (cf. “blood of the covenant,” Ex. 24:8; see also Lev. 17:11–14) indicates that Jesus’ blood is sacrificial blood, sealing a new covenant. Poured out, i.e., in death. For you (cf. Luke 22:19) makes explicit the “for many” of Mark 14:24.
LUKE—NOTE ON 22:21 the hand of him who betrays me. See note on Matt. 26:23.
LUKE—NOTE ON 22:22 The coming events for the Son of Man have been determined by God; however, woe to that man by whom he is betrayed refutes all attempts to justify Judas’s action (see note on Mark 14:21).
LUKE—NOTE ON 22:23 which of them it could be. Judas is still present, and his outward behavior, like his previous conduct, apparently did not give him away (see note on John 13:22).
LUKE—NOTE ON 22:24–30 Who Is the Greatest? Jesus takes the opportunity raised by a dispute of the disciples to teach about true greatness. Just as membership in the kingdom is the opposite of what humans might think, so greatness in the kingdom is also the opposite (v. 26).
LUKE—NOTE ON 22:24 greatest. In conjunction with their messianic expectation of a political liberator, the disciples dream of status, honor, and power, perhaps recalling the Maccabean revolt (166–160 B.C.). Cf. Mark 8:34–38.
LUKE—NOTE ON 22:26 let the greatest among you (church leaders and people in positions of status or power) become as the youngest (i.e., those who possess the least claim to rule others). See notes on Matt. 18:1–4.
LUKE—NOTE ON 22:27 But I. God’s standards are diametrically opposite to the world’s, and Jesus is the supreme example of humility: he is one who serves (cf. 12:37; John 13:3–17; see also notes on Mark 10:43; 10:45).
LUKE—NOTE ON 22:29 assign … a kingdom. See note on Matt. 25:34.
LUKE—NOTE ON 22:30 For eat and drink in the kingdom of God, cf. 13:29; 14:15. Jesus’ claim that the messianic banquet is my table and that the kingdom of God is my kingdom would be seen as audacious if it were not true. The 12 disciples would sit on thrones judging the twelve tribes (though Judas was later replaced by Matthias; Acts 1:26).
LUKE—NOTE ON 22:31–34 Jesus Foretells Peter’s Denial. Whereas in v. 3 Satan’s increased activity centers on Judas’s betrayal, now it centers on the denial by Peter and the disciples.
LUKE—NOTE ON 22:31 Simon, Simon. The use of Peter’s pre-Christian name forebodes his denial. Satan demanded to have you (cf. Job 1–2), that he might sift you like wheat. “You” is plural in these two instances, indicating that all the disciples are in view, not just Peter. In other words, “Satan is seeking to shake you all violently, as one does wheat, to cause you to fall” (cf. Amos 9:9). In Peter’s case, the shaking was to be his panic-prompted, thrice-repeated denial that he knew Christ.
LUKE—NOTE ON 22:32 I have prayed … that your faith may not fail. “Your” here is singular, so Peter alone is addressed. “Not fail” must mean “not fail completely.” Peter’s subsequently restored faith was not his own accomplishment but a result of the Holy Spirit’s work in response to Jesus’ prayer for him. The Greek for turned (epistrephō, “turn around, go back, return”) is often used in contexts of repenting or turning back to God (e.g., Acts 3:19; 9:35; 2 Cor. 3:16).
LUKE—NOTE ON 22:34 rooster … crow. See notes on Mark 14:30 and John 13:38. deny three times. Cf. Luke 22:54–62.
LUKE—NOTE ON 22:35–38 Scripture Must Be Fulfilled in Jesus. Jesus prepares the disciples for their postresurrection mission (24:45–49; Acts 1:8).
LUKE—NOTE ON 22:35–36 Earlier in his ministry, Jesus sent his disciples out with no moneybag (see 9:3; 10:4). moneybag … knapsack. Now, however, they will need extra provisions and supplies. let the one who has no sword … buy one. Many interpreters take this to be a metaphorical statement commanding the disciples to be armed spiritually to fight spiritual foes (cf. Eph. 6:10–17). In favor of this view: (1) In Luke 22:38 the disciples misunderstand Jesus’ command and produce literal swords (v. 38); on this view, Jesus’ response that “It is enough” is a rebuke, saying essentially, “Enough of this talk about swords.” (2) Just a few minutes later Jesus will again prohibit the use of a literal sword (vv. 49–51; cf. Matt. 26:51–52; John 18:10–11). Others take this as a command to have a literal sword for self-defense and protection from robbers. In support of this view: (a) The moneybag and knapsack and cloak in this same verse are literal, and so the sword must be taken literally as well. (b) Jesus’ response that “It is enough” (Luke 22:38) actually approves the swords the disciples have as being enough, and Jesus’ later rebuke in vv. 49–51 only prohibits them from blocking his arrest and suffering (cf. John 18:11), that is, from seeking to advance the kingdom of God by force. (c) The very fact that the disciples possess swords (Luke 22:38) suggests that Jesus has not prohibited them from carrying swords up to this point (cf. John 18:10–11), and Jesus never prohibited self-defense (see note on Matt. 5:39). Both views have some merit. See note on Luke 22:49–51.
LUKE—NOTE ON 22:37 Scripture must be fulfilled. Jesus’ coming suffering and death are a “divine necessity”; God’s providential plan must be fulfilled. he was numbered with the transgressors. See 23:32–33, 39–43; Isa. 53:12.
LUKE—NOTE ON 22:38 Lord, here are two swords. See note on vv. 35–36.
LUKE—NOTE ON 22:39–23:56 The Arrest and Trial. This second part of the passion narrative recounts the events surrounding the trial and execution of Jesus.
LUKE—NOTE ON 22:39–46 Jesus Prays on the Mount of Olives. The second part of the account of Christ’s suffering and death opens with a change in scene.
LUKE—NOTE ON 22:39 The Passover evening had to be spent in “greater Jerusalem” (cf. Deut. 16:1–7), which included the Mount of Olives (see note on Mark 13:3; and Jerusalem in the Time of Jesus).
LUKE—NOTE ON 22:40 when he came to the place. Luke assumes his readers knew that “the place” was the garden of Gethsemane (on Gethsemane, see note on Matt. 26:36). Pray that you may not enter into temptation. See notes on Matt. 6:13 and Luke 11:4. The temptation was to succumb to physical sleep (see 22:45–46) and thus fail in their responsibility to support Jesus. It may point also to the temptation to deny Jesus when he is led away to the cross (cf. vv. 54–62).
LUKE—NOTE ON 22:41 Jesus withdrew … about a stone’s throw, enough to be alone but close enough for the disciples to overhear him praying. knelt down. See note on Matt. 26:39.
LUKE—NOTE ON 22:42 On Father, see note on Matt. 6:9. this cup. A metaphor for Jesus’ future suffering (cf. Matt. 20:22–23; Mark 10:38–39). It is clear from the OT that the taking of the cup denotes that Jesus took upon himself the wrath of God (cf. Isa. 51:17, 22; Jer. 25:15, 17, 28; 49:12; Lam. 4:21; Ezek. 23:31–33; Hab. 2:16; Zech. 12:2), so that he died for the sake of and instead of his people (cf. notes on Mark 14:36; John 18:11; Rom. 3:25; 1 John 2:2). Nevertheless, not my will, but yours, be done. Jesus consciously, voluntarily, and obediently “endured the cross, despising the shame” (Heb. 12:2).
LUKE—NOTE ON 22:44 Jesus was in agony (Gk. agōnia) in anticipation of bearing “our sins in his own body on the tree” (1 Pet. 2:24), and therefore he prayed more earnestly. his sweat became like great drops of blood falling down to the ground. Though the word “like” may indicate that this is to be understood metaphorically, there are both ancient and modern accounts on record of people sweating blood—a condition known as hematidrosis, where extreme anguish or physical strain causes one’s capillary blood vessels to dilate and burst, mixing sweat and blood. In either case, Luke’s main purpose is to highlight the intensity of Jesus’ emotional and physical trauma.
LUKE—NOTE ON 22:45 sleeping for sorrow. It had been a long day, and the disciples were emotionally and physically exhausted.
LUKE—NOTE ON 22:46 that you may not enter into temptation. See note on v. 40.
LUKE—NOTE ON 22:47–53 The Betrayal and Arrest of Jesus. This section is closely tied to the preceding narrative by “While he was still speaking” (v. 47).
Jesus’ Arrest, Trial, and Crucifixion
The path from Jesus’ arrest to his crucifixion (part of which is often called the Via Dolorosa, “Way of Sorrows”) is difficult to retrace with certainty. According to a possible harmony of the Gospel accounts, after the Passover meal Judas led a contingent of soldiers to Gethsemane to arrest Jesus (1). From there Jesus was led to Annas (location unknown), who sent him to his son-in-law Caiaphas, the high priest (2). The Jewish leaders then appealed to the Roman governor Pilate to have Jesus put to death (3). Luke records that Pilate sent Jesus to Herod Antipas (4), who questioned Jesus but returned him to Pilate without rendering any judgment (5). Pilate then sent Jesus to be crucified at Golgotha (6).
LUKE—NOTE ON 22:47 Usually the “crowd” is positive toward Jesus, but this is not an ordinary crowd (cf. v. 52; see note on Matt. 26:47). Judas led them to Jesus and gave him a kiss. Whereas it was customary for a disciple to greet his teacher with a kiss, here it serves as the means of betrayal, to identify Jesus in the darkness (see Mark 14:44).
LUKE—NOTE ON 22:49–51 what would follow. Jesus’ arrest. shall we strike with the sword? Swords were commonly worn for protection against thieves.
LUKE—NOTE ON 22:50–51 cut off his right ear. See note on John 18:10. That Jesus touched and healed him is recorded only in Luke.
LUKE—NOTE ON 22:52 For chief priests, see note on 9:21–22; for officers of the temple, see note on 22:4–6; for elders, see note on 7:3. For robber, see note on Matt. 27:38.
LUKE—NOTE ON 22:53 day after day in the temple. The fact that Jesus taught openly in the temple, whereas revolutionaries would have operated clandestinely, shows that he was not a revolutionary.
LUKE—NOTE ON 22:54–62 Peter Denies Jesus. Luke places Peter’s denial of Jesus before Jesus’ appearance before the Sanhedrin (vv. 66–71), while Matthew and Mark place it afterward. Luke may have wanted to arrange his material in a more topical, “orderly” way (cf. 1:3).
LUKE—NOTE ON 22:54 high priest’s house. The home of Caiaphas (Matt. 26:57), the ruling high priest (see notes on Matt. 26:57–58 and John 18:24) was perhaps shared with his father-in-law Annas. See map. Peter was following “to see the end” (Matt. 26:58).
LUKE—NOTE ON 22:55–57 sat down among them. Peter demonstrates courage by his presence in a hostile environment, but his courage fails him (I do not know him) when his own safety is threatened.
LUKE—NOTE ON 22:59 The people in the courtyard know that Peter is a Galilean by his accent (Matt. 26:73). Jesus’ disciples (except Judas) were from Galilee, and Judeans in Jerusalem looked down on Galileans because of their regional pronunciations.
LUKE—NOTE ON 22:60 Upon Peter’s third denial, the rooster crowed (see v. 34 and note).
LUKE—NOTE ON 22:63–65 Jesus Is Mocked. Before his trial, Jesus is mocked and beaten, just as he had predicted (9:22; 17:25; 18:32–33).
LUKE—NOTE ON 22:63 The men … holding Jesus were probably “officers” (vv. 4, 52), that is, leaders of the temple police, rather than actual members of the Sanhedrin.
LUKE—NOTE ON 22:64 blindfolded him … Prophesy! Jesus is challenged to prove that he is a prophet by identifying who struck him.
LUKE—NOTE ON 22:65 blaspheming him. Whereas Jesus is accused of blasphemy (23:39; Matt. 26:65; Mark 14:64), here he is the object of blasphemy.
LUKE—NOTE ON 22:66–71 Jesus before the Council. Luke’s account of Jesus’ trial is considerably shorter than Matthew’s and Mark’s.
LUKE—NOTE ON 22:66 When day came. Luke combines the first (Mark 14:53–65) and second (Mark 15:1) meetings of the Sanhedrin. assembly of the elders. A synonym for the Sanhedrin (cf. Acts 22:5; see note on Matt. 26:59). Both chief priests and scribes describes the makeup of the Sanhedrin.
LUKE—NOTE ON 22:67–68 If you are the Christ, tell us. This was the key issue of the trial. Jesus answers with a qualified yes (22:67–23:3). If I tell you … if I ask you. Jesus knows that it would be futile to enter into dialogue with those whose minds are already made up (cf. 20:3–8).
LUKE—NOTE ON 22:69 the Son of Man shall be seated at the right hand … of God. The crucifixion of Jesus is not the end but his “exodus” (cf. “departure,” 9:31; see esv footnote) leading to glory (24:26; Acts 3:13). Jesus declares that he is not only the human Messiah anticipated by the Jews but also the divine Son of Man (Dan. 7:13–14) who sits at the right hand of God (Ps. 110:1–2) and who will come in power to reign over the earth (cf. note on Matt. 8:20).
LUKE—NOTE ON 22:70 Son of God, “the Christ” (the Messiah; v. 67), and “Son of Man” all refer to Jesus, emphasizing different aspects of his person and role. “Son of God” points to Jesus’ unique relationship to God and (when rightly understood) his equality with God the Father in his very being. The term “Christ” indicates that Jesus claimed to be the Son of David, the Messiah. “Son of Man” points to the person identified in Dan. 7:13–14, who will rule the kingdom of God. You say that I am. A Greek expression that deflects responsibility back upon the one asking the question (cf. Matt. 26:25, 64).
LUKE—NOTE ON 22:71 What further testimony do we need? The desire to catch Jesus in something he might say (11:54; 20:20, 26) has been achieved. We have heard … from his own lips indicates that the members of the Sanhedrin considered Jesus’ Christological claims (22:68–70) to be sufficient justification for condemning him.
LUKE—NOTE ON 23:1–5 Jesus before Pilate. Since only Rome possessed authority to impose capital punishment (John 18:31), the Sanhedrin brought Jesus to Pilate (see note on Luke 23:1). The charges are now recast from religious (“blasphemy”) to political ones (v. 2).
LUKE—NOTE ON 23:1 the whole company of them. The “assembly” (Sanhedrin) of 22:66. before Pilate. See 3:1. Normally the seat of the Roman government in Judea was Caesarea, not Jerusalem. Pilate was in Jerusalem at Passover to prevent rebellious activities. Pilate had certainly witnessed disturbances in Jerusalem, some of his own making, and he ultimately lost his position by mishandling a disturbance in Samaria. Pilate’s willingness to execute Jesus is credited in the Gospels to his desire to maintain public calm rather than to follow the dictates of justice. Jewish sources considered Pilate’s reign (A.D. 26–36) to have been quite harsh, charging him with greed and cruelty (cf. 13:1). As examples of his disregard for Jewish religion, Josephus mentions Pilate bringing pagan Roman legionary standards into Jerusalem and appropriating temple funds to build an aqueduct (Jewish Antiquities 18.55–62; see also Philo, Embassy to Gaius 299–306). An inscription found at Caesarea indicates that Pilate dedicated a structure there to the imperial cult of Tiberius (see note on Acts 8:40).
LUKE—NOTE ON 23:2 They began to accuse (bring charges against) him (cf. Acts 24:2–21; 25:5–22). The religious grounds of Jesus’ condemnation would be of little interest to Rome, so the Sanhedrin changed them to political ones. The first charge, misleading our nation, involves seducing the nation away from loyalty to Rome. The second, forbidding … tribute to Caesar, is clearly false (see Luke 20:20–26). The third is that he himself is Christ, a king (cf. John 18:33, 36, 37). This new charge focuses on insurrection: Jesus’ claims to kingship would be a direct challenge to Caesar. (See note on Matt. 27:11–26.)
LUKE—NOTE ON 23:3 Ignoring the first two charges (the first was too ambiguous and the second false), Pilate focuses on the third and asks, Are you the King of the Jews? Jesus’ answer, You have said so, is affirmative and repeats his earlier reply (see note on 22:70).
LUKE—NOTE ON 23:4–5 These verses are unique to Luke and emphasize Jesus’ innocence. Pilate’s verdict I find no guilt is repeated in vv. 14–16 and 22, and his crucifixion of Jesus (vv. 23–24) does not alter his official verdict that Jesus was innocent. But they (the chief priests and crowds) continue to insist that Jesus is guilty of fomenting revolution throughout all Judea.
LUKE—NOTE ON 23:6–16 Jesus before Herod Antipas. This account is found only in Luke (cf. Acts 4:27–28). Luke recounts this incident to reveal that both Pilate and Herod Antipas found Jesus innocent (Luke 23:15).
LUKE—NOTE ON 23:7 On Herod Antipas, see notes on 3:1 and Matt. 14:1.
LUKE—NOTE ON 23:8 Herod … was very glad. Not because he still wanted to kill Jesus (see 13:31), for he returns him back to Pilate, but because he longed to see Jesus perform some sign (cf. 11:16, 29).
LUKE—NOTE ON 23:9 Jesus made no answer. Jesus’ silence fulfills Isa. 53:7 and places the responsibility for his death squarely on his accusers (cf. note on Mark 14:61–62).
LUKE—NOTE ON 23:11 Herod and his soldiers dressed Jesus in splendid clothing (cf. Mark 15:17–20) to mock his claim to kingship.
LUKE—NOTE ON 23:14 Examining implies a legal examination. did not find this man guilty. For the second time, Pilate acknowledges Jesus’ innocence.
LUKE—NOTE ON 23:15 Neither did Herod. Both Pilate and Herod agreed that Jesus was innocent.
LUKE—NOTE ON 23:18–25 Pilate Delivers Jesus to Be Crucified. Pilate continues to seek Jesus’ release by a custom of releasing at the Passover a prisoner chosen by the people. When the people chose Barabbas instead of Jesus, however, Pilate delivered Jesus to them to be crucified.
LUKE—NOTE ON 23:18 they all cried out together. “They” are the chief priests, the rulers, and the crowd of ordinary people who have been stirred up by them. Away with this man, and release … Barabbas assumes that the readers know of the custom of releasing a prisoner at the Passover (see Matt. 27:15; Mark 15:6; and the esv footnote on Luke 23:16). “Away with him” essentially means “crucify him” (cf. John 19:15; Acts 21:36; 22:22; cf. also Luke 23:21). Barabbas was a notorious criminal who had committed robbery, insurrection, and murder (see notes on Matt. 27:15–18 and John 18:40).
LUKE—NOTE ON 23:22 For the third time Pilate affirms Jesus’ innocence: Why, what evil has he done? (vv. 4, 14–15). The last recourse for Pilate is to declare that Jesus has not received any accusation worthy of death (cf. Ps. 38:20–21; Isa. 53:9; Acts 3:13). While Pilate might have attempted to make the Jewish authorities solely responsible for the death of Jesus, it remains a fact that it occurred under his jurisdiction. therefore. Pilate seeks to appease the crowd by beating Jesus and then releasing him (cf. Luke 23:16).
LUKE—NOTE ON 23:23 But they were urgent. The crowd’s animosity is so great that only Jesus’ crucifixion will satisfy them.
LUKE—NOTE ON 23:24 Pilate does not declare Jesus guilty; nevertheless he grants the desire of Jesus’ opponents.
LUKE—NOTE ON 23:25 Luke emphasizes that choosing Barabbas involved releasing one guilty of insurrection and murder and condemning Jesus, whom Luke will later call “the Holy and Righteous One” (Acts 3:14), who “went about doing good and healing all who were oppressed by the devil” (Acts 10:38). he delivered Jesus over to their will. Cf. Luke 9:44; 18:32; 24:7. Pilate acquiesced to the wishes of the bloodthirsty crowd and condemned Jesus to crucifixion, the Roman means of executing criminals convicted of high treason. Though Luke and John do not mention it, prior to crucifixion the prisoner was first “scourged” (see Mark 15:15; also notes on Matt. 27:26 and John 19:1). Luke (23:16) and John (19:1) do call attention to the lighter flogging Jesus received after being detained and questioned by Pilate, but omit his scourging, a punishment which in and of itself could cause death.
LUKE—NOTE ON 23:26–43 The Crucifixion. Jesus is led out to be crucified, and Simon of Cyrene carries his cross. Luke alone records Jesus’ following lament over the fate of Jerusalem (vv. 27–31). The crucifixion is described succinctly, and the account concludes with the story of the repentant thief (vv. 39–43).
LUKE—NOTE ON 23:26 they (the Roman soldiers) … seized one Simon of Cyrene. See notes on Matt. 27:32; Mark 15:21; Acts 13:1. Since scourging preceded crucifixion (see note on Luke 23:25; cf. Matt. 27:26; Mark 15:15; note on John 19:1), Jesus’ physical condition may have prevented him from carrying the cross (the patibulum or crossbeam; on the cross, see note on Matt. 27:32).
LUKE—NOTE ON 23:27–31 The sympathetic mourning and lamenting of the women leads Jesus to quote from the prophet Zechariah (cf. Zech. 12:10–14). the days are coming. See Luke 19:43; 21:6, 22–24. Blessed are the barren. See note on 21:23. In those days, the “reproach” of childlessness (see 1:25) will be a blessing. Fall on us. A request (cf. Hos. 10:8; Rev. 6:16) to be put out of their misery. green … dry. If God did not spare his innocent son (“green” wood), how much worse will it be when he allows the Romans to unleash his wrath on a sinful nation (“dry” wood)?
LUKE—NOTE ON 23:32 Two others … criminals fulfills the prophecy of Isa. 53:12 (cf. Luke 22:37) that Jesus in his death would be “numbered with the transgressors.”
LUKE—NOTE ON 23:33 The Skull. (Gk. Kranion). In Matthew it is also called Golgotha (in Latin, Calvariae), a transliteration of the Aramaic word for “skull.” See notes on Matt. 27:33; John 19:17. they crucified him. All the Gospels have a similar, brief statement (on crucifixion, see notes on Matt. 27:35; Mark 15:24; John 18:32). In Matt. 27:38 and Mark 15:27 the criminals are called “robbers”; see note on Matt. 27:38.
LUKE—NOTE ON 23:34 They cast lots to divide his garments is a clear reference to Ps. 22:18. Casting lots was sometimes used in the OT to discover God’s will, but here it is a form of gambling by the Roman guards. Father, forgive them, for they know not what they do. Jesus fulfills his own teaching about loving one’s enemies (see Luke 6:35) and highlights the fact that his death was providing the very basis upon which those who crucified him could be forgiven (see Isa. 53:12). Jesus thus provides an example for all believers who would follow him (see Acts 7:60; 1 Pet. 2:21–24). “They know not what they do” does not absolve either the Jews or the Romans of their responsibility in Jesus’ death, but it shows that they did not fully understand the horrible evil that they were doing in crucifying the “Holy and Righteous One” (Acts 3:14) who was both the true Messiah and the Son of God.
LUKE—NOTE ON 23:35 the people stood by … but the rulers scoffed. Luke contrasts the behavior of the Jewish crowds (cf. v. 48) and the Sanhedrin. The highest levels of Israel’s establishment seek one more opportunity to insult Jesus. They do not address Jesus directly but turn to one another as they mock him. For He saved others; let him save himself, cf. Ps. 22:7–8. This is the first of three similar taunts (cf. Luke 23:37, 39). For Christ of God, cf. note on 9:18–20. For Chosen One, cf. note on 9:35.
LUKE—NOTE ON 23:36 The soldiers (cf. John 18:12) also mocked him … offering him sour wine. This “wine vinegar” was the ordinary wine soldiers drank. The gesture is best interpreted as seeking to prolong Jesus’ suffering by quenching his thirst.
LUKE—NOTE ON 23:38 There was also an inscription. It was customary for the charge against an executed person to be displayed prominently (see notes on Matt. 27:37; Mark 15:26; John 19:20). Over him suggests the shape of the cross was not an “X” or “T,” but the traditional “t.” King of the Jews. Jesus was crucified on political grounds for claiming to be the Messiah, the King of the Jews. The inscription, considered a condemnation by the Romans, has become for Christians a confession of truth.
LUKE—NOTE ON 23:39–43 These verses are unique to Luke. Hanged is a synonym for “crucified” (cf. Acts 5:30; 10:39; Gal. 3:13; also Deut. 21:22–23). Jesus, remember me when you come into your kingdom is both a plea and a confession of faith. Paradise is another name for heaven, the dwelling place of God and the eternal home of the righteous (cf. 2 Cor. 12:3; Rev. 2:7). The Septuagint uses the same Greek word to refer to the “garden of Eden” (cf. note on Gen. 2:8–9). Jesus’ words therefore may hint at a restoration of the intimate, personal fellowship with God that existed in Eden before the fall.
LUKE—NOTE ON 23:44–49 The Death of Jesus. This section narrating the death of the Messiah is the culmination of Luke’s emphasis on his innocence.
Herod’s Temple in the Time of Jesus
Herod began construction of this magnificent temple in 20/19 B.C., during the 18th year of his reign. The main construction phase was completed within about a decade. Detailed descriptions of the temple exist in Josephus (Jewish Antiquities 15.380–425; Jewish War 5.184–247) and in early rabbinic writings (esp. Mishnah, Middot). The Roman army under Titus destroyed the temple during the capture of Jerusalem in A.D. 70. The temple was 172 feet (52 m) long, wide, and high (about 16 to 20 stories tall).
• •
LUKE—NOTE ON 23:44–45 about the sixth hour … until the ninth hour. Noon until 3:00 P.M. (cf. Matt. 27:45; Mark 15:33; see note on Matt. 27:45). Often a sign of an eschatological event taking place, darkness represents lament (Amos 8:9–10) and divine judgment (Ex. 10:21–23). Here it is both literal (the sun’s light failed) and figurative (cf. Acts 2:20), probably signifying that Jesus was bearing God’s wrath for his people (cf. Joel 2:2; Amos 5:18, 20; Zeph. 1:15), and also expressive of God’s displeasure and judgment upon humanity for crucifying his Son. The darkness was not caused by a solar eclipse (see note on Matt. 27:45). the curtain of the temple was torn in two. The curtain leading from the Holy Place into the Most Holy Place (see note on Matt. 27:51); see Herod’s Temple in the Time of Jesus.
LUKE—NOTE ON 23:46 I commit my spirit! Jesus’ own human spirit returned to the presence of God the Father (see v. 43 and note on John 19:30; also Ps. 31:5; Eccles. 12:7; Acts 7:59; 1 Pet. 4:19). having said this he breathed his last. Even in death, Jesus is still in control of things (see note on John 10:17).
LUKE—NOTE ON 23:47 A centurion is a Roman officer in charge of a hundred men. What he saw includes: Jesus’ behavior toward his enemies (v. 34), the words spoken to the repentant criminal (v. 43), the supernatural darkness (v. 44), Jesus’ prayer to God (v. 46), and his giving up his life (v. 46). Certainly this man was innocent. Although this is not as theologically profound as Matt. 27:54 and Mark 15:39 (see notes there), for Luke this confession is important and serves as the culminating expression of Jesus’ innocence (see Luke 23:41).
LUKE—NOTE ON 23:48 beating their breasts. Symbolic of grief and repentance (cf. 18:13).
LUKE—NOTE ON 23:49 all his acquaintances. Jesus’ relatives, friends, and disciples. The women (cf. 8:1–3) are singled out because of their role in the resurrection account (23:55–56; 24:1–12; cf. John 19:25–27 and note on John 19:25).
LUKE—NOTE ON 23:50–56 Jesus Is Buried. As Jesus is buried in the tomb of a wealthy disciple, other disciples prepare spices to complete the burial process.
LUKE—NOTE ON 23:50–51 a man named Joseph. See note on Matt. 27:57–60. He is unknown except for this incident, recorded in all four Gospels. The location of Arimathea has not been conclusively determined, though Eusebius in his fourth-century list of place-names believed it was identical to Ramah (or Ramathaim-Zophim; cf. 1 Sam. 1:19). From the Jewish town implies that Luke’s readers were Gentiles (see Luke 1:26; 4:31). a member of the council. The Sanhedrin. A good and righteous man (cf. 1:6; 2:25; Acts 10:22) and looking for the kingdom of God imply that Joseph was a believer (Matt. 27:57 calls him “a disciple of Jesus”).
LUKE—NOTE ON 23:52 went to Pilate and asked. As a member of the Sanhedrin, Joseph had greater access to the governor and would raise less suspicion and hostility than Jesus’ family or the disciples (see note on Mark 15:46).
LUKE—NOTE ON 23:53 Then he took it down. Joseph supervised Jesus’ body being taken down. a tomb cut in stone. Joseph’s own tomb (Matt. 27:60; see note on Mark 15:46; and illustration). Thus Jesus is buried in a rich man’s tomb (remarkably fulfilling Isa. 53:9). where no one had … been laid. Cf. John 19:41; see Luke 19:30.
LUKE—NOTE ON 23:54 The day of Preparation was the day before the Sabbath, and was Friday (cf. notes on John 19:14; 19:31; 19:42).
LUKE—NOTE ON 23:55 The women … followed and saw the tomb, so that they could return (see 24:1).
LUKE—NOTE ON 23:56 Because they thought the body was inadequately prepared, the women (whom Mark 16:1 identifies as “Mary Magdalene and Mary the mother of James and Salome”) prepared spices and ointments. On the Sabbath they rested according to the commandment. Like Zechariah and Elizabeth, they walked “blamelessly in all the commandments” (Luke 1:6).
LUKE—NOTE ON 24:1–53 The Resurrection of Jesus. Luke’s Gospel began in the temple (1:5–23) and, after Jesus has risen from the dead, it will conclude in the temple as well (24:52–53).
LUKE—NOTE ON 24:1–12 The Empty Tomb. Returning to the tomb, the women find it empty and are told by two angels that Jesus is risen and they should tell the disciples. Hearing this, Peter goes to the tomb and finds it empty.
LUKE—NOTE ON 24:1 on the first day of the week. All four Gospels state that the resurrection took place on Sunday.
LUKE—NOTE ON 24:3 The earthly Lord Jesus is no longer in the tomb. He is now the risen Lord (cf. Acts 2:34; Rom. 1:4).
LUKE—NOTE ON 24:4 two men. Angels (v. 23; cf. Matt. 28:2, 5). For the women, the empty tomb was at first perplexing; for Luke and his readers, it is a proof of Jesus’ resurrection and confirmation that Jesus’ claims to be the Son of God were in fact true (cf. Luke 22:70).
LUKE—NOTE ON 24:5 They were frightened (cf. v. 37; Acts 10:4) refers to fear that can lead to reverence (see Luke 1:12). The appearance of angels often produced such fear (cf. Judg. 13:19–20). For the living, cf. Luke 24:23; Acts 1:3; 3:15; Rom. 14:9.
LUKE—NOTE ON 24:6 Remember how he told you. Cf. 9:22, 44; 18:32–33.
LUKE—NOTE ON 24:7 Must emphasizes the necessity of God’s providential plan being fulfilled (see 9:22). third day. See 9:22.
LUKE—NOTE ON 24:8 They remembered his words, i.e., his prophecies of 9:22, 44; 18:32–33.
LUKE—NOTE ON 24:9 the eleven. Judas is now missing (cf. v. 33; Matt. 28:16; Acts 1:26). And to all the rest includes the two disciples of Luke 24:13–25 and the 120 of Acts 1:15.
LUKE—NOTE ON 24:10 It was Mary … and the other women indicates that at least five women went to the tomb. On women as the first witnesses to the resurrection, see note on Mark 16:7. For apostles, see Luke 6:13 and note on Rom. 1:1.
LUKE—NOTE ON 24:11 They (the apostles) did not initially believe the women.
LUKE—NOTE ON 24:12 Peter rose and ran. Cf. John 20:3–6. For the linen cloths by themselves, see note on John 20:6. he went home marveling. This can be associated with unbelief (Luke 11:38; Acts 13:41) but usually involves a positive response (see Luke 1:21). Cf. 24:34.
LUKE—NOTE ON 24:13–35 Jesus’ Appearance on the Road to Emmaus. This is the first of three resurrection appearances found in Luke and is one of the longest stories in the Gospel.
Jesus’ Appearances after His Resurrection
Each of the Gospels and a few other NT books mention various appearances by Jesus after his resurrection, but only Luke notes that Jesus ascended to heaven from the Mount of Olives just outside Jerusalem. Luke also recounts Jesus’ discussion with the two disciples on the road to Emmaus (likely modern Qaluniyah, not the Emmaus of the intertestamental period, which lay too far west). Matthew and John note that Jesus also appeared to his disciples in the region of Galilee.
LUKE—NOTE ON 24:13 That very day is the first day of the week, Sunday (see v. 1). two of them. One is unnamed; the other is named Cleopas (v. 18). They were going to Emmaus, possibly after having celebrated the Passover in Jerusalem. The location of Emmaus is uncertain, but it was in Judea seven miles (lit., Gk. “sixty stadia”; 11 km) from Jerusalem. A stadion was about 607 feet (185 m).
LUKE—NOTE ON 24:14 All these things that had happened is explained in vv. 20–24.
LUKE—NOTE ON 24:16 But their eyes were kept (by God; cf. 9:45; 18:34) from recognizing him. Cf. John 20:14–15; 21:4.
LUKE—NOTE ON 24:19–20 Prophet is a correct but inadequate designation (see 7:16). Mighty in deed and word, as shown in his casting out of demons, performing healing and nature miracles, his divine authority to forgive sins, and his extensive teaching with divine authority. Before God and all the people (24:19) stands in contrast with chief priests and rulers (v. 20). delivered him up. What Judas did in delivering Jesus over to the chief priests and rulers, they in turn did by delivering him over to Pilate (23:1). crucified him. While the physical act of crucifixion was by the Romans, Luke places the human responsibility of Jesus’ crucifixion primarily on the religious leadership.
LUKE—NOTE ON 24:21 But we had hoped contrasts the people’s view of Jesus with that of the religious leadership.
LUKE—NOTE ON 24:24 Some of those … went to the tomb assumes that, after Peter’s visit, other disciples went (cf. John 20:2–10) and also found it empty.
LUKE—NOTE ON 24:25 O foolish ones is a more precise translation than “O foolish men,” because the Greek text does not specify whether these were two men or a man and a woman (perhaps a husband and a wife) walking together.
LUKE—NOTE ON 24:26 Was it not necessary refers to the fact that the entire OT had shown how God brought his chosen leaders first through suffering and then to glory. Therefore the Messiah himself, in fulfillment of this extensive pattern and in fulfillment of many prophecies, would also first suffer before entering into his glory (see 9:22; cf. 24:44). This glory, foreshadowed in 9:32, comes at his resurrection and then more fully at his ascension into heaven (22:69; Acts 2:33; 7:55; 22:6–11; Phil. 2:8–11; Heb. 1:3).
LUKE—NOTE ON 24:27 Moses and all the Prophets refers to the entire OT, also summarized as all the Scriptures. Jesus explained to them how not only the explicit prophecies about the Messiah but also the historical patterns of God’s activity again and again throughout the OT looked forward to Jesus himself. (See Overview of the Bible.)
LUKE—NOTE ON 24:30 For other resurrection appearances associated with eating, cf. vv. 41–43; John 21:9–15; Acts 10:41. he took the bread and blessed and broke it and gave it to them. There is striking similarity between this, the Last Supper (Luke 22:19), and the feeding of the 5,000 (see 9:16).
LUKE—NOTE ON 24:31 Their eyes were opened when Jesus broke the bread, suggesting that they recognized him as the crucified one who died for the redemption of Israel (see v. 21). Jesus vanished. Cf. v. 36; John 20:19, 26.
LUKE—NOTE ON 24:32 Did not our hearts burn within us. Even before the two disciples recognized Jesus, the fact that he opened (interpreted) the Scriptures (cf. v. 27; Acts 17:2–3) gave them hope and began convincing them of the resurrection.
LUKE—NOTE ON 24:34–35 After being told by the Eleven that the Lord has risen indeed, and has appeared to Simon (cf. Mark 16:7; 1 Cor. 15:5), the two tell how they met the Lord who was known … in the breaking of the bread. I.e., they understood that the risen one was also the one who poured out his life for them.
LUKE—NOTE ON 24:36–49 Jesus Appears to His Disciples. This account emphasizes the actual physical reality of Jesus’ resurrection body (vv. 36–43) and the necessity of Jesus’ death and resurrection taking place in fulfillment of God’s providential plan (vv. 44–49).
LUKE—NOTE ON 24:36 Jesus … stood among them. For Jesus in his resurrected state being able to appear and disappear, cf. note on John 20:19. Peace to you. See John 20:19 and note on John 14:27.
LUKE—NOTE ON 24:38 In light of what Jesus says in vv. 39–40, their doubts at least includes some confusion about the actual physical reality of Jesus’ resurrection body, and continuing questions about the reality of the resurrection itself. But Jesus will prove that it is really he who has risen from the dead by appealing to their sight (they can see him), hearing (they hear him talk), and touch (he invites them to touch him to see that he is real).
LUKE—NOTE ON 24:39 See … Touch me, and see (cf. John 20:25, 27; 1 John 1:1). Jesus is not a disembodied spirit. it is I. The risen Christ and Jesus of Nazareth are one and the same person, though the resurrected body of the risen Christ is gloriously different from his pre-resurrection body, in that his body now is fully healed, and strong, and not subject to the death and decay of the flesh (see 1 Cor. 15:1–19, 50–58).
LUKE—NOTE ON 24:41 anything … to eat. Jesus proves the corporeal nature of his resurrected body by eating and allowing the disciples to touch him, for disembodied spirits cannot eat or be touched (cf. note on 24:39).
LUKE—NOTE ON 24:44 My words refers to Jesus’ teaching concerning his death and resurrection (see note on 9:21–22). while I was still with you. Jesus of Nazareth and the risen Lord Jesus Christ are one and the same. The Law of Moses and the Prophets and the Psalms refers to the three divisions of the OT in Jesus’ day. “Psalms” is an example of synecdoche, in which one of the books in the Writings represents the whole.
LUKE—NOTE ON 24:45 he opened their minds to understand. True understanding of the Scriptures, so that one understands how all of redemptive history fits together, is a gift of God (cf. 9:45; 18:34).
LUKE—NOTE ON 24:46 The Christ should suffer repeats v. 26 and emphasizes that Jesus’ death and resurrection were necessary in order to fulfill God’s providential plan.
LUKE—NOTE ON 24:47 repentance and forgiveness of sins. See note on Acts 2:38. in his name. See notes on Acts 2:38; 10:48. to all nations, beginning from Jerusalem. See Acts 1:8 and note on Matt. 28:19.
LUKE—NOTE ON 24:48 witnesses of these things. As eyewitnesses, the disciples served as guardians of the gospel tradition (1:2).
LUKE—NOTE ON 24:49 The promise of my Father refers to the Holy Spirit, who had been promised by the Father (see note on Acts 2:33). The coming of the Holy Spirit had been announced by John the Baptist as a sign that the Messiah had come (Luke 3:15–17). The Holy Spirit would enable the disciples to fulfill their commission as Jesus’ witnesses (cf. Acts 1:8). The futuristic present (“I am sending”) emphasizes the certainty of the Spirit’s coming. But stay in the city until (cf. Acts 1:4). For the tie between power and the Spirit, see note on Luke 1:16–17.
LUKE—NOTE ON 24:50–53 The Ascension of Jesus. Luke’s Gospel ends with Jesus bestowing a blessing upon the disciples and ascending into heaven, and the disciples going to the temple and praising God.
LUKE—NOTE ON 24:50 Jesus led them out as far as Bethany on the Mount of Olives (see notes on 19:29 and John 11:1).
LUKE—NOTE ON 24:51 While he blessed them (indicating that the blessing of v. 50 lasted for a period of time), he parted from them and was carried up into heaven (cf. Acts 1:9, 11, 22). In John 20:17 Jesus states that he was “ascending” to his Father. See note on Acts 1:9.
LUKE—NOTE ON 24:52–53 And they worshiped him (cf. note on Matt. 28:9). The Gospel ends where it began, with God’s people in the temple (cf. Luke 1:5–17; 24:53) blessing God with great joy, “for he has visited and redeemed his people” (1:68).