This was Herod the Great, who ruled Judea (one of the regions then in Israel) from 37 to 4 BC. See Who was King Herod? (Mt 2:1).
How were priests divided into groups? (1:5)
There were 24 divisions of priests (1Ch 24:1–4). Each division served twice a year at the temple for a week at a time. Given the distribution of labor, a priest like Zechariah would likely have prepared the sacrifice only once in his career.
The ancient Jewish commentary on the Law, called the Talmud, tells us about casting lots. Casting lots could be compared to throwing dice. Though we can’t be sure what method was used, we know the Jews did not view it as a random action depending merely on chance. They believed God sovereignly directed the event, and they trusted him to reveal his purposes through the casting of the lots. See How did God work through such an arbitrary process? (Pr 18:18).
Why was John supposed to abstain from wine? (1:15)
Abstaining from wine showed his special dedication to God. It did not make him more spiritual or holy, but it was a sign that he was totally focused on God. See What was a Nazirite? (Nu 6:2).
How could a baby be filled with the Holy Spirit? (1:15)
Zechariah would have understood this promise from a Jewish point of view, not as we understand it from a New Testament point of view. We know that the Spirit is offered to those who repent and turn to the Lord (Ac 2:38), and we wonder how this could be the case for a newborn baby. But Zechariah saw this as an announcement that the Spirit would come as God’s call to his son, anointing him for a prophetic assignment. As with that of Jeremiah (Jer 1:5), John’s ministry was sovereignly directed by God even before his birth (Lk 1:41, 44).
He is one of only two angels mentioned by name in the Bible (Da 8:15–27; 9:20–27). Michael (Da 10:13, 21; 12:1; Jude 9; Rev 12:7) is the other. Gabriel means “God is my hero/warrior.”
Why did God make Zechariah mute? (1:20)
This was apparently a mild rebuke for his lack of faith. Since he could not grasp what God was doing, he was given a period of silent reflection that lasted until the child was born. Zechariah, though a righteous man, still needed to learn to trust God for what he deemed the impossible. His inability to speak was a supernatural sign that undoubtedly increased his faith and helped him believe that God’s promise of a child would come to pass.
How was Mary highly favored? (1:28)
God chose Mary for a special assignment, and Mary humbly accepted the call (v. 38). She knew her assignment was based on God’s grace to her, not on her merit. Later Jesus said that those who hear God’s Word and obey it are even more blessed than Mary (11:27–28). In that respect, we all are highly favored by the Lord, because he calls each of us to a special purpose in his kingdom. We are blessed when we, like Mary, surrender to his will and obey his call.
Why name the child Jesus? (1:31)
The name Jesus was a sign that God would save his people from their sins (Mt 1:21). Its Old Testament form was Yeshua or Joshua, meaning “Yahweh is salvation.”
Was Jesus a common name in those days? (1:31)
Yes. Jesus was a very common Jewish name in the first century. The Jewish historian Josephus mentioned more than a dozen people with that name, and approximately 100 tombs have been discovered in Jerusalem inscribed with the name Jesus.
Why did Mary leave home after the angel’s visit? (1:39–40)
She went to help Elizabeth, her elder relative, who was in her last months of pregnancy. Given her age, Elizabeth’s pregnancy may have presented some complications, and Mary could have assisted her. Elizabeth was already six months pregnant when Mary heard the news (v. 36), and since Mary stayed with Elizabeth about three months (v. 56), she likely stayed until Elizabeth gave birth.
How much did Mary know about Jesus? (1:46–55)
Mary was told that Jesus would be called the Son of the Most High, the Messiah (vv. 31–35). But the incident recorded in 2:41–52 indicates that she didn’t realize Jesus was God in human flesh.
No. She was filled with wonder that she—poor, young and female—could be used by God for an eternal purpose. Sinful pride would probably have caused her to refuse God’s call to serve or to claim credit for what God had done. But Mary joyfully and gratefully praised God.
Why was circumcision so important for the Jews? (1:59)
God instituted circumcision to signify his covenant with Abraham, the father of the Jewish people. Circumcision indicated that the parents were giving their child to God, and it signified that the child would be committed to and serve God alone. Cutting off the foreskin illustrated severing the infant’s identity with the world. See the article Why did God command circumcision? (Ge 17:10).
Why did they make signs to Zechariah? (1:62)
Zechariah may have been deaf as well as mute, a detail not included earlier in God’s judgment through Gabriel (v. 20). Had Zechariah been able to hear, the neighbors and relatives could have asked him the question, and he could have written out his answer.
In what ways was John a prophet? (1:76)
John was a prophet in that he both proclaimed God’s message (“forth telling”) and predicted what God was going to do in the future (“foretelling”). John called people to repentance in light of God’s coming judgment and the imminent arrival of the Messiah (3:1–18; Mt 3:1–12; Mk 1:1–8). He also fulfilled the end-time role of the prophet Elijah as the messenger who would prepare the way for the Lord (Isa 40:1–3; Mal 3:1; 4:5–6).
Why did John live in the wilderness? (1:80)
The harsh climate may have helped to focus his attention on God. Being separated from the economic and political powers of his day allowed him to speak his words of judgment more freely. His chosen lifestyle also clearly distinguished him from other religious leaders who enjoyed living near the halls of power.
Perhaps a year or so before Herod the Great’s death in 4 BC (Mt 2:19), but it’s difficult to say for certain. The actual date of Jesus’ birth was not discussed until the fourth century, and that delay has lead to some uncertainty. Also, the Italian monk who devised the Christian calendar complicated matters by making a miscalculation. And confusion also exists because the only census during the time of Quirinius as yet found in other historical sources occurred too late (AD 6) to be the first census mentioned here. Some suggest that Quirinius was possibly in office for two terms—first in 6–4 BC and then again in AD 6–9—with a census associated with each term. The census mentioned here would then refer to the first census; Acts 5:37 would refer to the second.
What’s the significance of Joseph’s lineage? (2:4)
The Old Testament prophets foretold that the Messiah would be a descendant of King David’s royal family (Isa 11:1; Eze 37:24; Hos 3:5). See How has David’s house and kingdom endured forever? (2Sa 7:16).
Is the celebration of Christmas pagan? (2:8–10)
December 25 was the date on which the Romans celebrated the birth of the sun god. After the Roman emperor Constantine converted to Christianity in AD 312, he combined the worship of the sun god with the worship of Christ Jesus. Christian leaders accepted that and saw the “Christ-mass” celebration as a vital part of the process of converting pagans.
But our celebration of Christmas goes much deeper than the date on which we observe it. The first Christmas did not celebrate a date but a supremely important event—the appearance of Israel’s promised Messiah and the Lord of the nations. Early Christians didn’t know any more than we do the specific night the angels sang and the baby cried. A few believers tried to calculate the date, but most differed with each other.
This much we know: As early as the second century, Christians used January 6 to celebrate Jesus’ appearance at the Jordan River and his baptism by John. Sometime later they expanded this festival to include Jesus’ birth. Christians called it Epiphany, or manifestation. So, although the exact date is unknown, the celebration of the “first” Christmas was not pagan; it was a celebration of the Word made flesh.
Why was the birth of Jesus announced to shepherds? (2:8–12)
Perhaps the common shepherds were more receptive to the coming of the Messiah than, say, the religious leaders in Jerusalem. The more orthodox members of society despised shepherds for being unclean by strict ceremonial standards. Shepherds had a reputation for being untrustworthy; a shepherd’s testimony was not valid for legal matters. Yet God chose them to be the first witnesses to the birth of Jesus (vv. 17–18)! Shepherds may have been chosen because they represented all who needed cleansing; that cleansing was now available to even the lowliest people.
Why did they perform these ceremonies for parents and infants? (2:21–24)
These ceremonies were required by the Law of the Lord (v. 39). Jewish families went through at least three ceremonies after the birth of a firstborn son. (1) Circumcision. As a sign of the covenant between God and the Jewish people, each Hebrew boy was circumcised on the eighth day after his birth (Lev 12:3). (2) Redemption of the firstborn. Each firstborn son was presented to God a month after his birth—a dedication acknowledging that he belonged to God. The parents would redeem, or “repurchase,” the child by giving a sacrificial offering in his place (Ex 13:2, 11–16). (3) Purification of the mother. For 40 days following the birth of a son (80 days following the birth of a daughter), a mother was considered unclean (Lev 12:2–5). At the end of this ritual impurity, a sacrifice was offered as part of her cleansing process (Lev 12:6–8). See Why would a good thing like giving birth require purification? (Lev 12:4).
What was the consolation of Israel? (2:25)
This phrase refers to the Old Testament hope in a Messiah who would finally and decisively deliver Israel from their political bondage to other nations. Zechariah had earlier expressed this same hope (1:68–75).
Was it common to think of the Messiah as being for the Gentiles as well as for the Jews? (2:32)
This was unusual but not unprecedented. Isaiah had earlier looked forward to the day when nations from around the world would come and worship God in Jerusalem (Isa 2:2–4; 42:6; 49:6). Later, the idea that Gentiles would receive God’s blessings without having to become Jews was called a mystery (Eph 3:1–6).
Were Joseph and Mary careless parents? (2:44)
Probably not, given the expectations of their society. They apparently trusted a normally responsible Jesus to be with friends or relatives. Some scholars, observing later customs of the Middle East, suggest that the women and children traveled separately from the men. If so, each parent could have assumed that their 12-year-old son was with the other.
Why did Mary call Joseph Jesus’ father? (2:48)
Joseph functioned as a father to Jesus, so the title was appropriate on a human level. The contrast Jesus made in speaking about his involvement with the things of his heavenly Father shows how clearly Jesus saw his mission and his unique relationship to God.
Opinions vary, but a good case can be made for AD 25 or 26. If Jesus was crucified in AD 30, this date would allow time for his ministry of a little over three years and time enough for John to precede Jesus with his own ministry.
Did John preach that sins were forgiven by baptism? (3:3)
John’s baptism was a baptism of repentance. It did not bring about salvation any more than sacrifices did in the Old Testament. The ritual served only to illustrate the people’s change of heart, which included sorrow for sin and a determination to lead a holy life. It also indicated their readiness for the Messiah, who would bring forgiveness (1:76–79). See Does baptism save us? (1Pe 3:21).
How did John fulfill Isaiah’s prophecy? (3:4–6)
John the Baptist “prepared the way” for the coming Messiah, much as citizens of his day prepared for the coming of a great leader—repairing the roads and cleaning up the towns in anticipation of their royal guest. John prepared the hearts of the people, removing obstacles, or barriers, to receiving the Messiah and his message of the kingdom of God. John declared that repentance is necessary to prepare the way for Jesus the Messiah. See Isaiah 57:14–15.
Why single out tax collectors and soldiers? (3:12–14)
They represented some of the most detested people of society. Soldiers and tax collectors enabled Rome to continue its domination over the land and people of Israel. Tax collectors were regarded as traitors because they were Jews who collaborated with Rome for personal gain. Jews regarded them as abhorrent sinners.
What is baptism with the Holy Spirit? (3:16)
This phrase refers to the Spirit coming to dwell within believers, empowering them to be witnesses for the Lord and to live holy lives (24:48–49; Ac 1:8; 2:1–21). There are basically two views. (1) Some say we are baptized with the Holy Spirit the moment we receive Jesus as Savior by faith and become members of his body (1Co 6:19–20; 12:13). (2) Others say we can be filled with the Spirit in a deeper, more powerful sense after—even years after—we experience salvation (Ac 8:14–17). This is sometimes referred to as a “second blessing.”
What is baptism with … fire? (3:16)
Fire, frequently a Biblical picture of judgment, here suggests a work of purification and cleansing connected with the baptism of the Spirit. The Spirit’s fire touches people in two ways, bringing either cleansing or judgment—just as a refiner’s fire both purifies gold and separates it from the dross. This is why the following verse uses the image of wheat and chaff to indicate the separation God makes between people as they respond—one way or the other—to Jesus the Messiah.
What was a winnowing fork? (3:17)
Ancient farmers tossed the threshed grain into the air with a large, wooden fork so the wind would blow away the lighter chaff, while the grain dropped back to the ground. John the Baptist used this image to illustrate the dual nature of Jesus’ ministry: he would separate humanity, some to judgment and some to reward.
LINK (3:23–38) He was the son … of Joseph
Matthew records a similar genealogy in Matthew 1:1–17, though the two genealogies are in reverse order, and Matthew begins with Abraham, while Luke goes back to Adam. From Abraham to David the genealogies are almost the same, but from David on they are different (see the note below).
Why are the genealogies of Matthew and Luke different? (3:23–38)
From Abraham to David, the genealogies of Matthew and Luke are almost the same, but from David on they are different. Some suggest that this is because Matthew traced the legal descent of the house of David, using only heirs to the throne, while Luke traced the direct bloodline of Joseph to David. Others say Matthew followed the line of Joseph (Jesus’ legal father through Solomon; Mt 1:6–7), while Luke emphasized that of Mary (Jesus’ blood relative through Nathan; Lk 3:31). This view, however, is less likely since Luke so explicitly names Joseph (Lk 3:23), without any reference to Mary. The unique thing about Luke’s list is that it goes back to Adam, showing Jesus’ relationship to all humanity.
What was wrong with turning a stone into bread? (4:3)
The issue was not what the temptation was but what the motive behind it was. The devil often appeals to our pride, hoping that we will take matters into our own hands rather than trust in God. If Jesus had turned the stone into bread, he would not have been depending on his Father in heaven. He resisted these temptations by quoting Scripture to reaffirm his trust in God.
What did the devil hope to accomplish by tempting Jesus? (4:3–13)
Perhaps he hoped to replay the fall of humankind, this time through the one descended from Adam (3:23, 38; Ge 3:1–6; Ro 5:14–15, 18–19). But Jesus did not fall prey to Satan’s schemes, as Adam had done. Satan no doubt hoped to engineer a second great deception and remove Jesus as a viable redeemer for humankind.
Was there any risk Jesus might have yielded to Satan’s temptations? (4:3–13)
Some say the Spirit could never have put Jesus at risk since Jesus’ divine nature would never have succumbed to temptation. Others say that because Jesus was human, his temptations were legitimate. If this had been merely a mock spiritual battle, they say, then our salvation would not be legitimate (Heb 2:14–18; 4:15).
How did these temptations relate to Jesus’ call to be the Messiah? (4:3–13)
The devil used these temptations to question Jesus’ identity and call. In each temptation, the devil seemed to ask, “If you can’t do this small thing, how can you claim to be the Son of God?” Satan also seemed to dangle a shortcut before Jesus: “If you are the Son of God, why not accomplish your goals in the quickest and easiest way possible?” As the Messiah, Jesus knew that one day he would rule over the kingdoms of this earth (Rev 11:15), but Satan tried to entice him to sidestep God’s intended process.
Does Satan tempt us in similar ways? (4:3–13)
The letter to the Hebrews tells us that Jesus has been tempted in every way, just as we are—yet he did not sin (Heb 4:15). Jesus faced temptations regarding his identity and call. We may encounter similar temptations that make us doubt God’s work in our lives. The devil also urged Jesus to focus on results instead of following God’s ways. Similarly, we may be tempted to sidestep the difficulties that inevitably come with serving God.
Why did Jesus allow the devil to lead him? (4:5)
Jesus’ temptation was also a testing (the Greek word can mean “tempting” or “testing”)—one in which he demonstrated his obedience to God and his worthiness to fulfill the role of the Messiah. So Jesus willingly submitted himself to the devil’s tempting as part of his preparation for service. By resisting temptation, Jesus also passed the test of obedience that Adam and Eve had failed, and so he was qualified to reverse the results of their sin.
Was the devil right to claim that the world belonged to him? (4:6)
Yes and no. This was a half-truth. The Bible does speak of Satan’s power in the world (Jn 12:31; 2Co 4:4; Eph 2:1–2). But it was an exaggeration for Satan to present himself as sovereign over all of the earth’s kingdoms. He still was and is under God’s sovereign power and control.
How did Jesus get permission to speak in the synagogue? (4:15–20)
In a synagogue service, any man who wished to speak could do so by notifying the one in charge. Usually the speaker linked the weekly reading of the Law and the Prophets with various other texts.
Why did Jesus stand up to read? (4:16)
Men stood to read the Scripture to show their reverence for it. But they sat to teach, distinguishing their commentary from the Scripture itself.
Why did Jesus antagonize these people? (4:28)
Jesus’ barbed words succeeded in getting their full attention, which was apparently part of his strategy to warn them of their sins. They were offended not only that he compared them to the faithless Jews of Elijah and Elisha’s time but also that he suggested that Gentiles could enjoy the blessings of God missed by the Jews—an unthinkable violation of their cultural bias. At other times, Jesus dealt gently with people who were aware of their guilt and wanted to find forgiveness.
How do demons possess someone? (4:33)
A person can be “demonized” by an evil, or impure, spirit that manifests itself as sickness (physical or emotional) or unusual behavior beyond the control of the person involved. Such symptoms alone do not indicate demon possession. In Scripture, the appearance of evil spirits reached a climax during the earthly ministry of Jesus, perhaps as part of Satan’s effort to discredit Jesus.
Can demons still possess people today? (4:33)
Satan and demons are real, personal beings, and demons can still possess people today. Christians need not fear demons, however, since the Holy Spirit, who indwells Christians, is greater than Satan’s forces (1Jn 4:4). Through his death and resurrection, Jesus defeated the power of Satan and his demons (Col 2:15) and will ultimately destroy them when he returns (Rev 20:10, 14).
Why would demons publicize Jesus’ true identity? (4:34)
In the ancient world, it was widely believed that if you found out the name of a demon or a spiritually powerful person, you could gain control over them. So perhaps the demons were trying to gain control over Jesus. Luke’s purpose in including this account was to provide further testimony to the fact that Jesus is the Messiah.
This is a figure of speech, not a formula for healing. It is a dramatic way to show that all nature is subject to God’s authority. The fever is personified to demonstrate Jesus’ healing power. Although some see this as a type of exorcism, it seems unlikely because elsewhere Luke described casting out evil spirits in straightforward language.
Was this the first time Jesus met Peter? (5:3)
Probably not. John recounts an earlier episode in which Peter’s brother Andrew brought Peter to meet Jesus, apparently for the first time (Jn 1:40–42). Matthew and Mark also record what appears to have been an earlier encounter when Jesus called Peter and Andrew to be his disciples while they were fishing (Mt 4:18–22; Mk 1:16–20). Apparently the call of these disciples occurred gradually and in stages.
Why did Jesus tell Peter where to fish? (5:4)
This miracle, like many of Jesus’ miracles, was intended to demonstrate Jesus’ power and give a picture of a deeper reality. Even though you do not believe me, Jesus said another time, believe the works (Jn 10:38). Jesus’ statement to these fishermen that in the future they would fish for people (Lk 5:10) indicates that their miraculous catch was descriptive of their future ministry of evangelism.
Why did Peter want Jesus to go away? (5:8)
Jesus’ miracle of the great catch of fish revealed his supernatural nature and made Peter aware of his own sinfulness and inadequacies. Peter was like Isaiah, who was overwhelmed by a vision of God on his throne and said, Woe to me! … I am ruined! … My eyes have seen the King, the LORD Almighty (Isa 6:5).
LINK (5:14) Offer the sacrifices that Moses commanded for your cleansing
The regulations and sacrifices required for cleansing infectious skin diseases can be found in Leviticus 14:1–32.
If Jesus was God, why did he need to pray? (5:16)
The simple answer is that he was fully human. Though he was also God and had a unique relationship with his Father, he lived on our level while on earth. When he took on the limitations of humanity, he showed us that a life of prayer is a necessity, not a luxury. Jesus lived in complete dependence on the Father.
Why did the religious leaders give Jesus such attention? (5:17)
Word about Jesus and his ministry was spreading (4:14–15, 43–44). With his increasing popularity, the religious leaders naturally took steps to safeguard their own power. They probably viewed Jesus as an outsider—an untrained theologian threatening their spiritual monopoly.
What is meant by the power of the Lord? (5:17)
These words are probably another way of saying that the Spirit of the Lord was present. This does not mean the power of the Lord was not present at other times or in other places. Rather, this phrase highlights the source of Jesus’ power. For another way of looking at this, see Does our unbelief limit what God can do? (Mk 6:5–6).
Did these men destroy the roof? (5:19)
The damage wasn’t as serious as it sounds. Homes at that time were often built with outside staircases to the roof. The roof itself was flat and made of tile sandwiched around brush or branch insulation. To lift a section of the roof, then dig through the insulation and remove a tile from the ceiling was not a drastic measure. The opening could have been easily repaired.
What was wrong with tax collectors? (5:29–30)
They were a group of Jews despised by other Jews for collaborating with the Roman government that ruled over them. Tax collectors paid the authorities for the privilege of collecting taxes; then they overcharged people, skimming money off the top to line their own pockets. As a result, other Jews saw Jewish tax collectors as both traitors and thieves.
Should Christians fast? (5:35)
Jesus compared his time with his disciples to a wedding feast. Today, since he is no longer physically among us, it is appropriate to fast—not because it is commanded, as in the Old Testament, but because it is beneficial to our spiritual development. Fasting helps us focus on prayer and keeps us from being mastered by our appetites. It heightens our spiritual awareness, lends intensity to our communion with God, and reminds us of our weakness and complete dependence on God. See Does God want us to fast? (Mt 6:18).
What lessons do old wineskins teach us? (5:37)
Wineskins were flexible bags made of animal skins sewn in the shape of a bottle. At first they were soft and pliable, but with age they became brittle. Since wine gives off gases and expands as it undergoes the process of fermentation, a wineskin had to stretch to accommodate the expanding wine. Non-elastic, old skins would burst during the fermentation process. Jesus used this as a metaphor: old wineskins represented the religious traditions of the Pharisees, which were unable to accommodate the new wine of the kingdom of God.
As Lord of the Sabbath, did Jesus change the rules? (6:2–5)
No, but he insisted that some values were being ignored. The Pharisees were so particular about nonessentials that they failed to see the deeper truths. Minimal food preparation on the Sabbath (vv. 1–2) did not offend God. Doing good on the Sabbath did not violate the spirit of the law (v. 9). Ultimately, Jesus offered himself as the central overriding principle: the Lord of the Sabbath was qualified to say what honored God and what did not.
What was the difference between disciples and apostles? (6:13)
A disciple was one who learned from Jesus. An apostle was commissioned as Jesus’ representative. These 12 men were disciples who were also commissioned as his special representatives. Later, as Jesus’ agents, they became leaders in the church (Ac 1–12).
Was this the Sermon on the Mount? (6:17)
Probably. Jesus most likely spoke from a plateau that was partway down the mountain—a level place—so both Luke’s description and Matthew’s (a mountainside; Mt 5:1) are correct. The two accounts are parallel in other respects, although Luke reduces Matthew’s longer account to its basic core. It’s also possible that Luke records a different sermon.
Why turn a value system upside down? (6:20–22)
Jesus wanted to dispute the conventional wisdom of the time that said the wealthy and influential enjoyed more of God’s blessings than the poor and powerless did. Jesus wanted his followers to see that material things are only temporary and certainly not the only reality. He didn’t want them to think of their current situations as signs of God’s blessing or judgment. Instead, he wanted them to see that the poor can be spiritually wealthy (Jas 2:5).
Is it wrong to be financially well-off? (6:24–26)
No, but it can be dangerous. Those who enjoy the “good life” may be more easily tempted to neglect the godly life. Also, they may never learn to depend on God. The Bible says that those entrusted with something are held responsible for it (12:48; Mt 25:19–23; 1Co 4:2). The wealthy are to be generous and not take advantage of others (2Co 9:11; 1Ti 6:17–19).
What’s wrong with standing up for our rights? (6:29–30)
In this context, Jesus was talking primarily about religious intolerance. When we are persecuted because of righteousness, we should not strike back (Mt 5:10–12). The early believers went peacefully to jail when arrested for preaching the good news about Jesus. At other times they fled in order to avoid persecution. But we never see armed resistance from the New Testament church. In fact, when Jesus was arrested, Peter was told to put his sword away (Jn 18:10–11).
On the other hand, Christians with convictions about right and wrong should not idly stand by, blind to the injustices against others. Some say prayer alone is a sufficient response to injustice. Others say a voice of reason should be raised in opposition to persuade society to do what is right. Some go further and suggest that civil protests or civil disobedience are in order. Still others say that in a fallen world, force (either police or military) may be required to confront evil (Ro 13:4). Though believers may disagree about the best response, they agree that a response to injustice is necessary. See the article Does God support bad government? (Ro 13:1–7).
How does God show kindness to the ungrateful and wicked? (6:35)
The creation and the environment in which we live show the signs of God’s universal care; he sends rain, for example, both to those who deserve it and to those who don’t (Mt 5:45). The wicked also can enjoy God’s creation, good health and physical sustenance. On the spiritual level, God graciously extends the offer of salvation to all humankind, none of whom are righteous or free from sin.
Is it ever right to judge someone? (6:37)
When we use the word judge to mean “discern,” it is a good thing. Discernment protects us, whereas judgment attacks others. We should evaluate the motives, attitudes and behaviors of others (1Co 5:11–13; 6:5; Php 3:17–18), and Christians are called to test everything (1Th 5:21) so that we will not be deceived (1Jn 4:1). But when we delight in revealing others’ deficiencies, we fall into the trap Jesus warned about.
What does Jesus mean by a good measure, pressed down, shaken together and running over? (6:38)
In the marketplace, where a buyer would order a measure of grain, a particularly generous merchant would fill the container, shake it to settle the contents, press the grain down to make more room, and keep pouring until it overflowed into the buyer’s lap. It is a picture of receiving back far more than you give.
Don’t we all produce bad fruit sometimes? (6:43–45)
Yes, all Christians struggle with their sinful nature (Ro 7:15–23). But Jesus was speaking in general terms, not in specifics. He looked at life as a whole and said that a person’s basic character reveals itself in what the person produces. Evil people who ignore God will reveal their evil nature; good people who follow God will reveal their goodness as they produce the good fruit of the Spirit (Ro 8:5; Gal 5:22–23). Jesus used the analogy of a fruit tree to illustrate his point. But analogies are limited and usually do not parallel every detail.
LINK (6:47–49) They are like a man building a house
Matthew 7:24–27 also records Jesus’ parable of the wise and foolish builders.
Why would a Gentile build a synagogue for the Jews? (7:5)
This Roman centurion was probably a “God-fearer”—a Gentile who believed in one God and respected the moral and ethical teachings of the Jews though he was not a full Jewish proselyte. If so, giving funds for a synagogue was one way he could express his devotion to God. It’s also possible he was encouraged by his superiors to do whatever might contribute to the political stability of the area. Making the Jews happy would have helped defuse civil strife.
Jesus was amazed that this Gentile seemed more spiritually aware than most Jews seemed to be. His amazement was two-sided: (1) He was amazed that a Gentile understood spiritual authority. (2) He was amazed that God’s chosen people did not. The only other time Jesus was said to be amazed was when he was amazed by the Jews’ lack of faith (Mk 6:6).
Similar accounts can be found in Mark 5:21–24, 35–43 and John 11:1–44. See also 1 Kings 17:17–24 and 2 Kings 4:32–37.
How could John the Baptist have had doubts about Jesus? (7:19–23)
John probably had doubts because Jesus did not exercise the kind of coercive power John had anticipated from the Messiah. Unlike skeptics, however, John was honest enough to admit his doubts and deal directly with them. While in prison, John wanted some reassurance that he had correctly understood God’s plan.
How can those least in the kingdom of God be greater than John? (7:28)
John belonged to the age of the old covenant. Those in the kingdom of God are greater than John because they have received the salvation blessings available through Jesus’ life, death and resurrection. Great as he was, John served only as a forerunner who announced that the kingdom was near. Under the new covenant, believers enjoy the benefits of kingdom life, including the presence of the Holy Spirit (Ac 2:38; Eph 1:13–14), redemption and eternal forgiveness of sins (Col 1:13–14), and direct access to the Father through the Son (Ro 8:9–17; Heb 4:16).
How did John’s baptism prepare people for Jesus? (7:29–30)
Before people could appreciate God’s offer of salvation through Jesus, they needed to see their need of salvation. John’s baptism of repentance (3:3) caused people to see themselves as sinners who needed to change their ways. Humbled by their overwhelming spiritual need, they repented and became receptive to the forgiveness and new life made possible by Jesus.
Why were Jesus and John so different? (7:33–34)
They were not really as different as their detractors made them appear to be. John’s simple lifestyle fit his message of repentance and self-denial, while Jesus’ attendance at public dinners expressed his gracious willingness to mingle with those who needed him. John and Jesus were neither demon-possessed nor over-indulgent, as their opponents charged; they simply refused to play along with their critics’ childish games.
What does it mean that wisdom is proved right by all her children? (7:35)
In the Old Testament, wisdom is often personified as a woman (e.g., Pr 1:20–33; 3:13–18; 8:1–36; 9:1–6); she is God’s helper who calls people to a life of wise godliness. Wisdom’s children are therefore those who follow her guidance (Pr 8:32). Here, the word children probably refers to the sinners and tax collectors who were responding in faith to the message of Jesus and John.
Why did this woman pour perfume on Jesus? (7:37–38)
This woman was driven by a deep spiritual longing for cleansing from sin and forgiveness from Jesus. Because of her reputation as a sinful woman, she risked rejection by coming uninvited into this Pharisee’s house. But she was intent on giving Jesus the best she could offer, and she wanted to express her love and appreciation for the hope she had received. Responding to her love and repentance, Jesus forgave her sins (vv. 47–48).
LINK (7:37–39) A woman … who lived a sinful life
This account in Luke is an entirely different event than the event recorded in the other Gospels (Mt 26:6–13; Mk 14:3–9; Jn 12:1–8).
Did Simon neglect common courtesies? (7:44–46)
Many suggest that Simon, by failing to provide water for his guest’s feet, did not follow typical customs of hospitality. Others say such practices were optional. But Jesus may not have been criticizing Simon so much as commending the woman and using her actions to make a point. Her special attention to Jesus showed her devotion and dedication to him. The measure of her forgiveness was in response to her expressions of love.
Why did Jesus pronounce her sins forgiven? (7:48–49)
Because of her great love (v. 47). Though she had lived a sinful life, she was willing to repent and show her gratitude to, and love for, Jesus. Jesus taught an important lesson by publicly announcing that she was forgiven; he contrasted her attitude with that of the respectable Pharisee, who was not forgiven. Simon the Pharisee revealed that he loved little because he did not think he needed much forgiveness.
How could these women help support Jesus and all his disciples? (8:3)
It is unknown. Perhaps these women came from wealthy families, as suggested by the fact that one of them was the wife of a government official.
Why did Jesus use stories that some people couldn’t understand? (8:4–10)
Parables were used to reveal, as well as conceal, truth (Isa 6:9–10). Jesus concealed truth from those who would reject his message—a judgment on their hardheartedness. Jesus may have kept certain secrets of the kingdom hidden from casual observers, overzealous but poorly informed supporters, and outright opponents to prevent them from steering his ministry toward a premature conclusion. To people willing to receive his message, however, Jesus’ stories communicated further truth about the nature of God’s kingdom.
Healing Miracles: Man with leprosy
Matthew: 8:2–4
Mark: 1:40–42
Luke: 5:12–13
Healing Miracles: Roman centurion’s servant
Matthew: 8:5–13
Luke: 7:1–10
Healing Miracles: Peter’s mother-in-law
Matthew: 8:14–15
Mark: 1:30–31
Luke: 4:38–39
Healing Miracles: Two demon-possessed men
Matthew: 8:28–34
Mark: 5:1–15
Luke: 8:27–35
Healing Miracles: Paralyzed man
Matthew: 9:2–7
Mark: 2:3–12
Luke: 5:18–25
Healing Miracles: Woman with bleeding
Matthew: 9:20–22
Mark: 5:25–29
Luke: 8:43–48
Healing Miracles: Two blind men
Matthew: 9:27–31
Healing Miracles: Mute, demon-possessed man
Matthew: 9:32–33
Healing Miracles: Man with a shriveled hand
Matthew: 12:10–13
Mark: 3:1–5
Luke: 6:6–10
Healing Miracles: Blind, mute, demon-possessed man
Matthew: 12:22
Luke: 11:14
Healing Miracles: Canaanite woman’s daughter
Matthew: 15:21–28
Mark: 7:24–30
Healing Miracles: Demon-possessed boy
Matthew: 17:14–18
Mark: 9:17–29
Luke: 9:38–43
Healing Miracles: Two blind men (including Bartimaeus)
Matthew: 20:29–34
Mark: 10:46–52
Luke: 18:35–43
Healing Miracles: Deaf mute man
Mark: 7:31–37
Healing Miracles: Possessed man in synagogue
Mark: 1:23–26
Luke: 4:33–35
Healing Miracles: Blind man at Bethsaida
Mark: 8:22–26
Healing Miracles: Crippled woman
Luke: 13:11–13
Healing Miracles: Man with abnormal swelling
Luke: 14:1–4
Healing Miracles: Ten men with leprosy
Luke: 17:11–19
Healing Miracles: The high priest’s servant
Luke: 22:50–51
Healing Miracles: Official’s son at Capernaum
John: 4:46–54
Healing Miracles: Sick man at pool of Bethesda
John: 5:1–9
Healing Miracles: Man born blind
John: 9:1–7
Miracles Showing Power Over Nature
Healing Miracles: Calming the storm
Matthew: 8:23–27
Mark: 4:37–41
Luke: 8:22–25
Healing Miracles: Walking on water
Matthew: 14:25
Mark: 6:48–51
John: 6:19–21
Healing Miracles: Feeding of the 5,000
Matthew: 14:15–21
Mark: 6:35–44
Luke: 9:12–17
John: 6:6–13
Healing Miracles: Feeding of the 4,000
Matthew: 15:32–38
Mark: 8:1–9
Healing Miracles: Coin in fish
Matthew: 17:24–27
Healing Miracles: Fig tree withered
Matthew: 21:18–22
Healing Miracles: Large catch of fish
Luke: 5:4–11
Healing Miracles: Water turned into wine
John: 2:1–11
Healing Miracles: Another large catch of fish
John: 21:1–11
Miracles of Raising the Dead
Healing Miracles: Jairus’s daughter
Healing Miracles: Widow’s son at Nain
Luke: 7:11–15
Healing Miracles: Lazarus
John: 11:1–44
Doesn’t God want everyone to understand his Word? (8:10)
Yes, God wants all people to understand his Word, but some people harden their hearts and refuse to believe. God then uses their rejection to accomplish his purpose. Just as God hardened Pharaoh’s heart in order to bring about the exodus from Egypt (Ex 10:27–11:1), so here he blinded the eyes of these religious leaders—who had already rejected Jesus—so that they couldn’t understand his parables. He used their rejection to accomplish salvation through Jesus’ death and resurrection. See the article Why does God harden some people’s hearts? (Ex 11:10).
Can Christians lose their salvation? (8:13)
Salvation is the work of God. It came through Jesus Christ by the shedding of his blood on the cross (Jn 3:17; Ro 5:9). Those who experience salvation are given eternal life as a gift of grace that they receive by faith (Eph 2:5, 8)—this gift comes because of God’s mercy, not as a result of human effort (2Ti 1:9; Titus 3:5).
Since salvation is a work of God’s grace from beginning to end (Ro 1:17; Gal 3:1–3), those who belong to Christ can be assured that they will never lose their salvation. They have been appointed to receive salvation, not to suffer wrath (1Th 5:9). There is also a subjective dimension to this assurance. The Holy Spirit testifies with our spirit that we are God’s children (Ro 8:16). In other words, when we are children of God, the Holy Spirit helps us know with confidence that we are heirs of eternal life.
But assurance is no excuse for complacency. God’s grace transforms those who are in Christ (2Co 5:21; Jas 2:14–26; 1Jn 3:3). Therefore, those whose lives show no evidence of this transformation should examine themselves to see if they have genuinely trusted in Christ (2Co 13:5; Heb 6:1–8). For such people the question is not whether they might lose their salvation but whether they ever possessed it in the first place.
What does it mean to produce a crop? (8:15)
Elsewhere the Bible speaks of the fruit of the Spirit (Gal 5:22–23)—the godly characteristics that are products of a Christian’s relationship with God. In this verse, produce a crop may also refer to Christians who share their faith with others and urge them to accept salvation in Jesus.
Is it fair that whoever has will be given more? (8:18)
Fairness is not the issue. If it were, no one would receive anything from God except judgment. The point here is that God, in his mercy, rewards those who are faithful. The one who lives a righteous life will enjoy the best life has to offer, though rewards may often seem intangible. The more closely a person lines up with God’s purposes, the greater the benefits—in this life as well as in the next.
Did Jesus reject his own family? (8:20–21)
No. He simply used this incident to make a point: If one has to choose between one’s family and the will of God, the will of God must come first. Those who obey God’s Word are included in the family of God and will be rewarded (18:29–30).
LINK (8:22–25) Master, we’re going to drown
Matthew 8:23–27 and Mark 4:36–41 also record this event. Similar stories appear in Mark 6:47–52 and John 6:16–21.
Why didn’t the evil spirit immediately obey Jesus’ command? (8:28–29)
The forces of evil push rebellion as far as possible, even when directly confronted by the Son of God. As Jesus’ followers, we have been given authority over the enemy (10:19), but we may not always see instant results. When we resist the devil, he will flee (Jas 4:7), though not willingly and not always immediately.
The Greeks used this word to describe the underworld abode of demonic hordes, suggesting an unseen place so deep it is unfathomable. The New Testament uses this Greek word (abyssos) ten times—once (Ro 10:7) for the place of the dead (translated the deep) and nine times (here and eight times in Revelation) to describe the place of confinement for evil spirits and Satan.
Why were pigs being raised in Jewish areas? (8:32)
They weren’t. The region of the Gerasenes (v. 26) was technically not Jewish territory. Mark 5:20 says it was part of the Decapolis, which was a predominately Gentile territory where some Jews lived.
What were the people afraid of? (8:37)
They seemed to fear the awesome power of God displayed in their midst. Such supernatural power would have been unnerving to people who had not shown any interest in honoring God. They may have seen the loss of their herd as God’s judgment and perhaps feared further judgment.
Could others tap Jesus’ power without his permission? (8:46)
Jesus was always in control; his power was never released without his consent. Why, then, did he ask who had touched him? Possibly he did so to make the woman go public. It would have been in her best interest—not to mention the crowd’s—to tell others what had happened to her. Thus, a person of timid faith became a faithful witness.
Why doesn’t faith heal everyone? (8:48)
Although God sometimes heals in response to faith, the Bible never teaches that faith automatically brings healing. God sometimes has a greater purpose than physical healing to accomplish in our lives: building character (Ro 5:3–4), teaching us to depend on him (2Co 12:7–10), allowing us to share in Jesus’ suffering (1Pe 4:12–13), encouraging others toward faith through our example (Jas 5:10–11), and so forth. Faith, of course, is the ultimate healing; it brings eternal life in Jesus and the glorified bodies that believers will receive at the resurrection (1Co 15:50–57). See Does God guarantee healing from any disease? (Ps 103:3) and Is healing guaranteed? (Jas 5:15–16).
Why did Jesus insist the girl was not dead? (8:52)
Jesus used sleep as a picture of death on more than one occasion (e.g., Jn 11:11–14). Perhaps he spoke this way to show that when he is involved, death is not final. He then brought this girl back from death.
Why did Jesus say to take nothing? (9:3)
Jesus wanted the Twelve to be completely dependent on God for their provision. He wanted them to see that God would provide for them through the hospitality of others. In fact, the New Testament churches were repeatedly encouraged to support those who ministered to them (Php 4:14–19; 1Ti 5:17–18; 3Jn 5–8).
Why were they to shake the dust off [their] feet? (9:5)
Jews returning to Israel from a foreign land shook the dust from their sandals and clothing to avoid defiling the land they considered holy. The disciples were delivering a similar warning to the people of Israel. If they rejected the message of Jesus the Messiah, they would face the same judgment as unbelieving foreigners.
This was Herod Antipas, who wanted to kill Jesus (13:31–32) and before whom Jesus eventually appeared during part of his trial (23:6–12). His father, Herod the Great, ruled during the time of Jesus’ birth. Technically, the term tetrarch referred to someone who governed one-fourth of a country, but sometimes the title was used simply as a synonym for “prince” or “king.” Herod Antipas ruled over the regions of Galilee and Perea (see Setting of the Gospels [Mt 1:1]) from approximately 4 BC to AD 39.
Why did Jesus care about what the crowds thought? (9:18)
Though Jesus’ question seems to indicate that the crowd’s thoughts concerned him, he probably used this to prompt his disciples to consider the matter themselves. By redirecting the question to them (v. 20), he gave them an opportunity to declare their faith in him.
Why is self-denial a prerequisite to being a Christian? (9:23)
Authentic discipleship means dying to self and living wholly for Jesus. Jesus humbled himself and gave up his home in heaven to save humankind. Now he calls followers to “die” each day to self-reliance, self-sufficiency and self-justification and to depend on him. This death to self-centeredness is an essential part of salvation because we cannot save ourselves through human effort. Salvation comes by dying to the old life and rising again to new life in Christ Jesus (Ro 6:1–11; see Col 3:1–4).
What does take up their cross mean? (9:23)
This phrase probably startled Jesus’ listeners, for in that culture “taking up a cross” meant facing the horrible pain and humiliation of Roman crucifixion—a punishment usually reserved for condemned criminals. Jesus laid down his life voluntarily, and he asks us to do the same—to commit our lives wholeheartedly to him, accepting any hardship this choice may bring.
Were Moses and Elijah physically present or was this just an illusion? (9:30)
God briefly brought them from the spiritual realm—presumably paradise (23:43; 2Co 12:2–4)—to appear with Jesus on this special occasion. This should not be confused with spiritualist practices; this was not a séance or an example of reincarnation. This event linked Jesus to the religious heritage of the Jews. Moses (representing the law) and Elijah (representing the prophets) demonstrated their approval for Jesus and his new covenant, which was superior to the earlier covenant (Heb 8:6).
What are demons, and how do they interact with the world today? (9:37–43)
Demons are called deceiving spirits (1Ti 4:1). They are also called impure spirits (Mt 10:1; see Lk 4:33). The origin of demons is not described in the Scriptures, but Jesus’ reference to the devil and his angels (Mt 25:41) suggests that demons are angels who fell when Satan rebelled (Rev 12:4).
Demons can speak and can possess people and animals (Mk 5:9, 12; Ac 19:15). Deceitful spirits are also capable of appearing as angels of light (2Co 11:14). Yet despite their apparent beauty and power, their influence is ultimately destructive (Mk 5:2–5). Demonic manifestation during the New Testament era often resulted in symptoms similar to those of mental or physical illness (e.g., Mt 9:33; 17:15, 18; Mk 5:15). Demonic influence is also a source of false religion (Dt 32:17; 1Co 10:19–21).
The fact that demons are rarely mentioned in the Old Testament has caused some Bible scholars to conclude that the high frequency of demonic activity in the New Testament era was unique and may have been a response to the presence of Jesus. Others believe that demons are just as active today. In either case, Jesus gave his disciples authority over evil spirits (Mk 6:7). This power is rooted in Jesus the Messiah’s kingdom authority (Mt 10:1, 7–8), which remains very much in effect today.
Are evil spirits the cause of convulsions? (9:39)
They may be the cause of some convulsions. Passages like this indicate that sometimes demons manifest themselves in visible physical signs. But every convulsion is not caused by a demon; physical causes may also lie behind such symptoms.
Why couldn’t the disciples drive out this spirit? (9:40)
The disciples, frustrated and confused by their failure, asked the same question (Mt 17:19; Mk 9:28). Jesus reminded them that faith and prayer are necessary to overcome the power of the enemy (Mt 17:20; Mk 9:29). See Why didn’t the disciples have enough faith? (Mt 17:20) and Why didn’t the evil spirit immediately obey Jesus’ command? (Lk 8:28–29).
What does welcoming a child have to do with spiritual greatness? (9:48)
People often ignore those who have no influence and treat with favor those who do. We rub shoulders with the great in order to boost our own ego and status in the eyes of others. Jesus calls us to humble ourselves. We should care nothing about the world’s status symbols because the true way to greatness is humility (1Pe 5:5–6). One sign of this humility is welcoming those whom the world considers insignificant (e.g., children).
Why did the Samaritans care where Jesus was going? (9:53)
The Samaritans were disturbed by anybody worshiping in Jerusalem. They believed that Mount Gerizim was the place to meet with God (see Map 11 at the back of this Bible). Deep hostilities had existed between the Samaritans and the Jews for centuries because of ethnic and religious differences. See Why was there tension between Jews and Samaritans? (Jn 4:9).
Why did Jesus discourage those who wanted to follow him? (9:57–62)
He wanted them to know exactly what becoming his disciples would cost them. He pushed his point to show them that there would be ongoing hardships in following him. As the Jewish religious leaders became increasingly hostile toward Jesus, he wanted his disciples to be prepared for the worst (Jn 15:18). He was ensuring that they were following him for the right reasons and not simply because they were seeking power, status or some other selfish agenda.
What did Jesus mean about having no place to lay his head? (9:58)
It meant he had no permanent home. Jesus lived as a traveling teacher wholly committed to preaching the kingdom of God. Though God does not necessarily call everyone to live that same way, he does expect believers to commit every possession and relationship to him, serve him, and live a life of dependence on him.
What did lambs among wolves mean? (10:3)
Jesus wanted his 72 disciples to understand what they were getting into. Their task would be dangerous. Often they would be rejected. Jesus was up front about what would happen if they ministered in his name.
LINK (10:13–15, 21–22) Woe to you
Matthew records Jesus’ pronouncement of woe on unrepentant cities in Matthew 11:21–23 and Jesus’ praise to the Father in Matthew 11:25–27.
Will judgment be easier for some than others? (10:14)
Some people may deserve more severe punishment than others because greater knowledge implies greater accountability. According to Jesus, a servant who knowingly disobeys his master deserves more punishment than one who disobeys in ignorance (12:47–48). God’s judgment is completely just. In the past God extended special mercy to those who acted in ignorance, but now he calls everyone to repent (Ac 17:30; Ro 2:4–11).
How did Satan fall from heaven? (10:18)
Satan fell in the sense that he was defeated when confronted with the power of Jesus. The disciples preached the message of the kingdom, healed the sick, raised the dead, cleansed lepers and drove out demons (Mt 10:7–8). The miraculous ministry of Jesus proved that God’s power was far greater than Satan’s. When Jesus ushered in the kingdom of God, Satan’s demise began. Some tie this verse to Isaiah 14 and Revelation 12, but both of those contexts are different from this one. There may be a parallel, but that similarity does not make the events identical.
In what sense are snakes and scorpions used by the enemy? (10:19)
These creatures were symbols of the presence of evil (cf. Rev 20:2). This was, then, a figurative way to speak of trampling over evil. Nonetheless, some see this as a literal promise of physical protection.
Why did Jesus include a priest, a Levite and a Samaritan in this story? (10:31–33)
Jesus included three kinds of individuals in his story, raising three kinds of expectations among his listeners. A priest was God’s representative, a Levite the priest’s assistant—so-called examples of righteousness. Jesus’ listeners would have expected them to help. Samaritans, on the other hand, were despised for their ethnic and religious impurities. Jesus’ listeners would have expected them to walk on by. See Why was there tension between Jews and Samaritans? (Jn 4:9).
Could a priest and a Levite really have ignored a dying man? (10:31–33)
It is easy to justify wrong behavior, even for those who claim to be living for God. The priest and the Levite may have told themselves that the man was already dead (touching a dead body would have kept them from temple service) or that it was a trap, with bandits still nearby.
Why pour oil and wine on the wounds? (10:34)
This treatment was often used as a first response to cuts, scrapes and abrasions. Oil and wine, when mixed together, provided both soothing and antiseptic qualities.
What was wrong with Martha’s hospitality? (10:38–41)
Nothing was wrong with her hospitality; however, her priorities were out of order. She was so concerned with the task of serving that she missed the greater importance of taking time to sit at Jesus’ feet. Life’s greatest priority should be to take in and reflect on our relationship with Jesus.
If we all adored Jesus as Mary did, who would do the work? (10:39–42)
Mary did more than just sit at the feet of Jesus. She undoubtedly took her turn serving. The tension was caused not by Mary’s unwillingness to help but by Martha’s excessive preparations. Jesus said such extraordinary efforts were unnecessary; in fact, few things are needed—or indeed only one (v. 42). Our adoration and relationship with Jesus will naturally lead to service.
How do prayer customs become meaningless ritual? (11:2–4)
Spiritual disciplines yield valuable benefits for both this life and eternity. It makes sense to repeat them on a regular basis.
But sheer repetition can render a custom ineffective and insignificant. We can go through all the right motions and say all the right words without engaging either our heads or our hearts. As a result, any prayer custom can erode into meaningless ritual.
Jesus noted the temptations that can accompany public prayers (Mt 6:5), long prayers (Mt 6:7) and prayers with fasting (Mt 6:16). Though these prayer customs are essentially good, the familiarity that comes with frequency can introduce spiritual apathy toward these important disciplines.
Jesus later condemned the religious leaders by quoting Isaiah the prophet: “These people honor me with their lips, but their hearts are far from me. They worship me in vain; their teachings are merely human rules” (Mt 15:8–9). He warned against allowing the holy to become commonplace. Make certain you pray from your heart, not just by heart.
Why did this whole family sleep in one bed? (11:7)
In that day, it was common for homes, especially those of poor families, to have only one room. The whole family typically slept in that single room, on mats spread out on the floor. Some suggest this bed may have been a divan, a large platformlike couch, set against the wall. During the day it was used for sitting; at night, for sleeping. Either way, any disturbance would have likely awakened the whole family.
Will God give us what we want just because we ask? (11:9–13)
No. God promises to meet all of our needs, not necessarily give us everything we desire or that seems beneficial to us. Jesus at other times said, You may ask me for anything in my name (Jn 14:14) and Whatever you ask in my name the Father will give you (Jn 15:16). This means that we are to ask for things that will accomplish Jesus’ purpose in the world. As we grow in our relationship with God, we increasingly desire the things he desires.
Where did the name Beelzebul come from? (11:15)
The source of this name for Satan is not clear, but it seems to have roots in idol worship. Baal was a Canaanite god meaning “lord” or “master.” An early related form was Baal-Zebul. The Jews ridiculed the idol and its worshipers by changing the name to Baal-Zebub (e.g., 2Ki 1:2)—meaning “lord of the flies—or Baal-Zebul or Beelzebul (e.g., here)—meaning “lord of the dung” or “lord of the dung hill.”
Who, besides Jesus and his disciples, could drive out demons? (11:19)
Evidently some of the Pharisees drove out demons or at least claimed to do so. Acts 19:13 mentions a group of Jews who went around driving out evil spirits. Others not associated with the apostles (Lk 9:49–50) were also casting out demons in Jesus’ name.
What are these arid places? (11:24)
Evil spirits evidently prefer to live in bodies (Mt 8:31–32). Since few houses exist in a desert, Jesus used arid places to picture the restless discomfort of a disembodied evil spirit seeking a dwelling place.
Why is being cleansed from evil a setup for greater evil? (11:24–26)
On one level, this was a metaphor for Israel (Mt 12:45): the Messiah had come to redeem the nation, but most rejected the opportunity, which left them vulnerable to increased demonic influence. But there is another lesson: When a demon is removed, the “vacuum” left behind must be filled with the Holy Spirit. If it is not, the demon will return with additional demons. The same is true of sinful behaviors. The person’s condition is then worse than it was before.
Why did Jesus perform miracles? (11:29)
If miracles satisfied peoples’ craving for sensationalism, why did Jesus do them? Because they sometimes led to faith. Like many things, miracles produced both positive and negative results.
Jesus’ miracles provided proof that he was sent from God (Ac 2:22–24). Though they gave evidence of God’s victory over Satan (Lk 11:14–23), they were never designed to be the primary focus of Jesus’ activity (1Co 1:21–25). Jesus pointed to miracles as signs of something deeper and more significant (Jn 10:24–25, 38).
Jesus’ miracles were like object lessons demonstrating the vast scope of his power. They showed his authority over nature, demons, disease and death (Lk 8:22–56). Miracles occurred ultimately to reveal Jesus as the Messiah, the Savior, the one who came to perform the greatest miracle of all.
Jesus’ miracles provided a spiritual starting point for those whose hearts were open to the things of God. But for those who resisted God, miracles were an end in themselves. That’s why Jesus refused to devalue his ministry to a kind of spiritual sideshow just to satisfy those who only wanted to see something sensational.
What’s wrong with wanting hard evidence? (11:29)
Nothing, but we must be willing to accept the evidence once it is presented. Jesus repeatedly offered miracles as evidence to substantiate his claims, but he refused to perform miracles just for show. Some Pharisees and teachers of the law refused to believe despite all the evidence Jesus had already given them (Jn 12:37). Therefore, Jesus pointed them to the coming climactic sign of his identity: his own resurrection from the dead (Lk 11:30).
What does it mean that your eye is the lamp of your body? (11:34)
Like a lamp shining on a path, the eye lets light into the body and allows people to see obstacles in their way. When our eyes are healthy, our whole body navigates well through life. Similarly, when believers make their central focus Jesus and the message of the gospel, their life will be full of light—that is, they will stay on the right spiritual path.
Didn’t they use grave markers in those days? (11:44)
Graves, usually cavelike tombs, were not marked the way graves are today. Because Old Testament law warned that contact with the dead made a person ceremonially unclean, the Jews frequently whitewashed their tombs so that no one would accidentally touch a gravesite and thereby become defiled. See Why did Jesus call Pharisees whitewashed tombs? (Mt 23:27).
Why were the Pharisees like unmarked graves? (11:44)
Though the Pharisees pretended to be righteous, they were really full of unrighteousness. In the culture of that day, a person became defiled by accidentally touching an unmarked grave. Jesus was saying that a person likewise became defiled by associating with the Pharisees (Mt 23:15), who were hardly the models of purity they pretended to be.
What was the key to knowledge? (11:52)
The key may refer to access to the kingdom of God (Mt 16:19; 23:13) or perhaps to the house of wisdom spoken about in Proverbs 9:1–3. Though the experts in the law were supposed to provide people with access to God’s Word and spiritual wisdom, their pride and hypocrisy meant that they themselves were locked out, and they prevented others from entering as well.
How is yeast like hypocrisy? (12:1)
Yeast is a Biblical symbol of corruption since its nature is to expand, spreading throughout and “corrupting” the entire batch of bread dough (Ex 12:14–20; 1Co 5:6–7). We might say, “A rotten apple spoils the whole barrel.” In the same way, a little hypocrisy can spread through a person, contaminating his or her spiritual integrity. See What was the yeast of the Pharisees and that of Herod? (Mk 8:15).
Who has authority to throw you into hell? (12:4–6)
It is God the Father and Jesus the Son who will pronounce final judgment and who have the power to cast the wicked into hell (Mt 25:31–46; Jn 5:22; Rev 20:11–15)
Can believers commit this unpardonable sin? (12:8–10)
The unforgivable sin is not simply making an insulting remark about Jesus or the Spirit. Rather, it is a sustained rejection of the power of the Spirit of God. One who persists in attributing Jesus’ work to any other power than the power of God blasphemes against the Holy Spirit. However, none of the Gospels says that once this stance is taken, it can never be altered.
In Luke 12:8–10, statements about blaspheming the Spirit appear in the context of a faithful confession of Jesus before others. Those who acknowledge Jesus here on earth will be acknowledged before the angels of God; those who deny Jesus here will be denied by Jesus there. Believers who anxiously wonder, Have I or a loved one inadvertently committed this sin? ought to take their cue from Peter, who seemingly committed the unforgivable sin (22:54–62), yet through the grace, love and intercession of Jesus (22:31–32) was not only kept in the fold but was commissioned to feed the flock (Jn 21:15–19). In the end, we do not rely on our own power to keep us from sinning; we rely on the merciful forgiveness of God through Jesus, who always lives to intercede for [us] (Heb 7:25).
What does it mean to blaspheme against the Holy Spirit? (12:10)
In Mark 3:29–30, the religious leaders blasphemed the Holy Spirit by claiming that Jesus’ miracles were the work of Satan. So the specific sin is attributing to Satan what is actually the authentic work of the Holy Spirit. Since the Holy Spirit draws people to God, this sin would entail a person’s stubborn refusal to turn to God, even when the Holy Spirit reveals the truth to them. See the articles What is blasphemy against the Spirit? (Mt 12:31–32) and Can believers commit this unpardonable sin? (Lk 12:8–10).
Does saving for retirement show a lack of trust in God? (12:16–21)
The first thing we have to determine is whether or not we have already made up our mind about the answer to this question. Are we even open to an answer about retirement savings that may fly in the face of what we really want?
The Bible offers stern warnings about money. We are not to store up treasures on earth (Mt 6:19). We are not to put our hope in wealth (1Ti 6:17). We are not to hoard wealth (Jas 5:3). Money will ensnare us without our realizing it. Compounding the concern is the fact that we are so skilled at deceiving ourselves on the topic of money. We have a proclivity for finding loopholes, and we cut ourselves endless slack.
In some cases, saving for retirement is indeed another display of self-reliance. We must remember that this world is not our home. We are to seek first God’s kingdom (Mt 6:33). At the same time, trusting God does not abdicate our responsibilities in life, which include planning and preparing for how we will meet our own and our family’s needs after retiring. Wise financial planning can create opportunities for us to give and serve long after our working days are over.
So, our first priority must be to radically and generously invest the resources we have accumulated over the years into people, ministries and efforts that bring the message and values of God’s kingdom to this desperate world. We earn and save now so we can give and serve later. When we properly prioritize the purpose for our spending and saving philosophies, we will be free to enjoy the gifts of our retirement.
Is it wrong for Christians to save money for the future? (12:21)
No. Jesus was not condemning responsible planning for the future. The rich fool’s problem was not that he saved his money but that he stored up things only for himself and was not rich toward God. Selfishness and greed can blind us to our responsibility to God and to those in need. Everything we have is a gift from God and should be used for his service.
Does Jesus command us not to worry? (12:22)
This is not so much a command as it is an invitation to rest in the arms of our loving Father. As humans, we will at times cross the line and fret when we should trust. But only when we allow ourselves to constantly focus on ourselves instead of God do we violate Jesus’ principle. His invitation is a liberating principle, not another law to obey.
Does Jesus really want us to sell all our possessions? (12:33–34)
Jesus’ concern is that our possessions do not possess us. Some sense that God is calling them to take a vow of poverty as a means to learn to trust him as they give away everything they own to help the poor. Others believe the point here is that all we have belongs to God, but he gives us the responsibility to manage our possessions in ways that will honor him and accomplish his will. See Is it wrong to be financially well-off? (6:24–26).
Why didn’t Jesus answer Peter’s question? (12:41–46)
Rather than give a direct answer, Jesus told another parable with the same message. The story reinforced his point, almost as though he were saying, “Pay attention. I’m going to say this again; you need to understand this.” Both parables illustrate the need for Jesus’ followers to be ready for his return by being good managers of all he has given them. In a broader sense, these stories indicate that judgment will come to everyone.
Why would a master cut his servant to pieces? (12:46)
In ancient times, slave owners held complete control over their slaves. Slaves were considered property, and a slave who displeased his master could be severely punished, even killed. Such actions were within the master’s legal rights. Jesus may have used this particularly gruesome punishment to illustrate a spiritual truth: a hypocritical leader will be cut off from life with God.
What kind of baptism was Jesus expecting? (12:50)
This was Jesus’ way of describing his approaching death. The word baptism did not just describe a ceremony or ritual with water. It also described being overwhelmed by something—even trials or judgment. See How were the Israelites baptized into Moses? (1Co 10:2).
Does Jesus break up families? (12:51–53)
These verses illustrate one of the harsher truths of God’s kingdom: not everyone will respond to the gospel. Hearts full of prejudice, hate and pride will resist Jesus’ offer of peace. Because many will reject it, the gospel will divide people, families and nations.
What did Pilate do to the Galileans? (13:1)
This group of Galileans, who at the time were in Jerusalem to sacrifice at the temple, suffered the random violence commonplace under Roman occupation. That their blood … had [been] mixed with their sacrifices meant that Pilate had slaughtered them—perhaps for some minor infraction—as they were offering sacrifices, so that their blood mingled with the blood of the animals being sacrificed. The gruesome irony is that they were slaughtered while they were engaged in an act of sacrificial worship.
What was Jesus warning them about? (13:3–5)
Jesus was saying that the cause of a person’s death is not an indication of how that person lived. All people will die, but no one has to perish eternally. Jesus warned the people not to make judgments about others’ lives but to repent so they would not perish but have eternal life (Jn 3:16).
What was the tower in Siloam? (13:4)
It was made of stone and was part of the southern wall of Jerusalem (see Map 10 at the back of this Bible). Construction was reliable at that time; in fact, much of Jerusalem’s wall still stands today. No one knows what caused the tower to collapse, but frequent earthquakes in the area suggest one possibility.
How does this parable end? (13:6–9)
The point of Jesus’ parable is that everyone is going to die, just like the Galileans and those crushed by the tower in Siloam (vv. 1–5). Judgment is coming. What will we do with our lives before it does? What fruit are we going to bear in the meantime? The open ending of the parable suggests that Jesus may have wanted his listeners to finish it for themselves.
How do spirits cripple people? (13:11)
Evil spirits have spiritual powers that can affect the physical world. Though medical technology has discovered various other causes of disease, we should not discount the effect the spiritual has on the physical. Jesus himself recognized that demons have the power to cause physical maladies (v. 16; 9:42).
Why was healing considered work instead of a miracle of God? (13:14)
Sabbath laws and traditions included rigid, detailed rules defining work. But the synagogue leader had to acknowledge that people fed and watered their animals on the Sabbath, so it must be permissible to save someone’s life on the Sabbath. Jesus argued in true Rabbinic form that if it was permissible to save a life, then it would also be permissible to heal on the Sabbath.
Why did Jesus speak in parables? (13:18)
See Why did Jesus use stories that some people couldn’t understand? (8:4–10) and the article Why did Jesus speak in parables? (Mt 13:10–13).
Why make the way to salvation narrow? (13:24)
The narrow door symbolizes the challenge presented by the way of the kingdom. It’s a road of suffering and self-denial, not the path taken by the majority.
Is gnashing one’s teeth the same as grinding one’s teeth? (13:28)
To gnash one’s teeth is more than to grind them. When someone tightly clenches his teeth together, grimacing with lips pulled back in an expression of anger, pain or anguish, he is gnashing his teeth.
Some suggest this passage describes the condition of Israel: the Jews were given first chance at the kingdom of God but refused it, while many Gentiles accepted it. Others think this verse promises heavenly rewards for the humble in heart and those with childlike attitudes (18:16). Still others suggest that earthly service to God is evaluated, and we will receive greater rewards for higher quality works (1Co 3:13–15; 2Co 5:10; 1Ti 6:18–19). It might also mean that things may not turn out according to earthly expectations.
Jesus’ goal was to complete his mission of redemption, which was accomplished by his death and resurrection. Jesus came to the earth to die for the sins of the world. He alluded to his sacrificial death by reciting a proverb that spoke of Jerusalem as the place where God’s prophets frequently met their end (v. 33). But his language was figurative, not literal: Today and tomorrow was a phrase his listeners understood to mean “for now and soon after”; the third day carried the idea of “in the near future.”
Why did Jesus say that no prophet could die outside Jerusalem? (13:33)
Jesus quoted a proverbial saying—one that conveyed a general truth, even though it was not precisely accurate (for there were prophets who died in other places than Jerusalem). The idea behind the saying seems to be that the prophets who spoke for God frequently encountered their harshest critics amid the religious and political establishment in Jerusalem, the hub of the Jewish nation. Though Herod may have been a threat to him, Jesus was saying his real opponents were those Jews who merely pretended to serve God.
See Matthew 23:37–39. Luke 19:41 also records a time when Jesus wept over Jerusalem.
Was Jesus trying to trap the Pharisees? (14:3)
In a sense, yes. Jesus knew the Pharisees were trying to trap him. So he turned the tables on them and took the initiative, shifting the burden of proof to them.
Does Jesus want us to deliberately avoid earthly rewards? (14:12–14)
No. His point was that if we serve the poor earnestly but gain no reward on earth, we shouldn’t worry about it, for we will be rewarded in heaven. Jesus’ focus here was on motives. A good deed is not good if it is done to get a reward. But if rewards come, they don’t have to be spurned.
LINK (14:16–24) A certain man was preparing a great banquet
A similar parable is found in Matthew 22:2–14.
Why were these excuses? (14:18–20)
None of the “reasons” given was genuine. For example, a person did not buy a field without first seeing it or oxen without first trying them out. The newlywed’s reason was weak because marriage was not an abrupt decision, especially in that society. In Biblical times it was common for a host to give two invitations: the first required a response; the second informed those who had responded that the banquet was ready (Est 6:14). Their flimsy reasons for not coming showed they were insincere. Apparently, these guests had accepted the first invitation but changed their minds when the second was given.
Is there any place for ministering to the successful people of society? (14:18–24)
Yes. Jesus is not saying that people who are busy or successful do not have a place in God’s kingdom. Rather, the point is that our busyness or success must not distract us from the things that really matter in life: our relationship with God and inviting others to have fellowship with him.
Does Jesus really want us to hate our families? (14:26)
Jesus’ comments here are an example of hyperbole—a figure of speech that exaggerates for emphasis. Jesus was setting up an extreme contrast to make a point: our passion for Jesus should be so strong and so committed that our affection for our families could, by comparison, be considered hatred (Mt 10:37–39).
By setting up such an exaggerated contrast, Jesus was describing the total commitment required of his disciples. We know Jesus was not literally calling us to hate our families. The balance of Biblical teaching tells us to honor our parents and love others (e.g., Ex 20:12; Lk 10:26–28). Jesus was establishing priorities. We owe an unqualified loyalty and love to God. Then, because we put him first, we are to love others. The two go hand in hand (Mt 22:37–40).
What did carrying a cross mean to people of Jesus’ day? (14:27)
This phrase probably startled Jesus’ listeners, for in that culture “carrying a cross” meant facing the horrible pain and humiliation of Roman crucifixion—a punishment usually reserved for condemned criminals.
Why use something as common as salt when talking about being a disciple? (14:34–35)
Good salt was not something to be taken for granted in New Testament times. It required considerable effort to separate the sand and other impurities from the salt obtained from the Dead Sea. The distinctive mark of discipleship represented by salt is allegiance to Jesus and the gospel.
Why were tax collectors grouped with “sinners”? (15:1)
Parable: Lamp under a bowl
Matthew: 5:14–15
Mark: 4:21–22
Parable: Wise and foolish builders
Matthew: 7:24–27
Luke: 6:47–49
Parable: New cloth on an old coat
Matthew: 9:16
Mark: 2:21
Luke: 5:36
Parable: New wine in old wineskins
Matthew: 9:17
Mark: 2:22
Luke: 5:37–38
Parable: Sower and the soils
Parable: Weeds
Parable: Mustard seed
Matthew: 13:31–32
Mark: 4:30–32
Luke: 13:18–19
Parable: Yeast
Matthew: 13:33
Luke: 13:20–21
Parable: Hidden treasure
Matthew: 13:44
Parable: Valuable pearl
Matthew: 13:45–46
Parable: Net
Matthew: 13:47–50
Parable: Owner of a house
Matthew: 13:52
Parable: Lost sheep
Matthew: 18:12–14
Luke: 15:4–7
Parable: Unmerciful servant
Matthew: 18:23–34
Parable: Workers in the vineyard
Matthew: 20:1–16
Parable: Two sons
Matthew: 21:28–32
Parable: Tenants
Matthew: 21:33–44
Mark: 12:1–11
Luke: 2:9–18
Parable: Wedding banquet
Matthew: 22:2–14
Parable: Fig tree
Matthew: 24:32–35
Mark: 13:28–29
Luke: 21:29–31
Parable: Faithful and wise servant
Matthew: 24:45–51
Luke: 12:42–48
Parable: Ten virgins
Matthew: 25:1–13
Parable: Bags of gold (talents)
Matthew: 25:14–30
Luke: 19:12–27
Parable: Sheep and goats
Matthew: 25:31–46
Parable: Growing seed
Mark: 4:26–29
Parable: Watchful servants
Mark: 13:35–37
Luke: 12:35–40
Parable: Moneylender
Luke: 7:41–43
Parable: Good Samaritan
Luke: 10:30–37
Parable: Friend in need
Luke: 11:5–8
Parable: Rich fool
Luke: 12:16–21
Parable: Unfruitful fig tree
Luke: 13:6–9
Parable: Lowest seat at the feast
Luke: 14:7–14
Parable: Great banquet
Luke: 14:16–24
Parable: Cost of discipleship
Luke: 14:28–33
Parable: Lost sheep
Luke: 15:1–7
Parable: Lost coin
Luke: 15:8–10
Parable: Lost (prodigal) son
Luke: 15:11–32
Parable: Shrewd manager
Luke: 16:1–8
Parable: Rich man and Lazarus
Luke: 16:19–31
Parable: Master and his servant
Luke: 17:7–10
Parable: Persistent widow
Luke: 18:2–8
Parable: Pharisee and tax collector
Luke: 18:10–14
Why was there so little concern for the 99 sheep left in the open country? (15:3–7)
They were not left unattended. We tend to assume that there was only one shepherd, but an ancient Near Eastern shepherd would rarely go out alone with 100 sheep. If a sheep was lost, the head shepherd would leave the rest of the flock safe and content with hired helpers, while he went to search for the lost sheep. Jesus does not abandon his followers, but he zealously seeks the lost.
Why throw a party over finding a lost coin? (15:8–9)
This coin was probably part of the woman’s dowry of ten coins, perhaps worn on a chain as jewelry or kept in a small purse. If so, it signified that the woman was married, like a wedding ring signifies being married today. The coin itself, a drachma, was worth about a day’s wage, but it would have carried a great deal of sentimental value.
Why didn’t the father search for his lost son? (15:11–32)
In this parable the younger son had to find his own way home, though diligent searches were made in the two preceding parables. Why the difference? Because analogies go only so far; parallels are seldom complete. The coin and the sheep, for example, were unable to return without help. People, on the other hand, can choose to return or not. Still, the father saw his son while he was far away and ran eagerly to meet him, showing how much he had been longing for his son’s return.
Was it common to claim an inheritance early? (15:12)
No. It was highly irregular for a son to claim his inheritance before his father’s death. A less loving father could have had his son stoned to death for such a rebellious attitude (Dt 21:18–21). The son’s terrible offense to his father illustrates the depth of a sinner’s offense to God.
How much did the younger son inherit? (15:12)
According to Jewish law, the firstborn son received a double share of the inheritance, twice as much as any of his brothers. The younger son would therefore have gotten one-third of the estate (Dt 21:17).
What was behind the older son’s actions? (15:25–32)
Jesus told about the older son to compare him to the Pharisees. The older son, thinking himself far more worthy than his brother, refused to join the party. His actions showed he did not understand his father’s love for his brother or himself. In the same way, the self-righteousness of the Pharisees showed that they didn’t really understand God at all. They continually compared themselves to others and took great pride in proving how much better they were. The forgiving love of the Father in the parable symbolizes the divine mercy of God, and the older brother’s resentment is like the attitude of the Pharisees and teachers of the law who opposed Jesus.
Why commend someone who was dishonest? (16:8)
This passage is difficult to interpret. It’s important to notice that the manager was commended not for his dishonesty but for his shrewdness. Jesus was not urging his disciples to cheat. He was encouraging them to be savvy about the use of money and worldly matters in general. Some think Jesus’ statement was originally a rhetorical question—“Would the master commend the dishonest manager because he had acted shrewdly?”—with “No” being the implied answer. His following comments, then, would have been simply an observation about life: though his disciples should live ethically, they could nonetheless learn to be shrewder about using material things to make an impact for eternity.
How should we use worldly wealth to gain friends? (16:9)
We should use the resources we have for spiritually significant purposes. Nothing we gain in this world can be taken into eternity (1Ti 6:7)—except our relationship with God and the influence we have had on others. The friends who welcome us are those people we have helped along the way; they will welcome us into heaven’s eternal dwellings.
What do financial abilities have to do with spiritual responsibilities? (16:10–11)
It’s a matter of increasing responsibilities. Mailroom-to-CEO promotions don’t happen in one giant step. It’s the same with spiritual promotions. Since spiritual assets are far more valuable than worldly wealth, we will not be trusted to manage true riches if we have proved ourselves untrustworthy with money on earth. Those who are selfish and materialistic, who fail to honor God with their money and possessions, demonstrate that they do not value true spiritual wealth. The primary focus of these verses is on using money responsibly and with integrity.
How are people forcing their way into God’s kingdom? (16:16)
This difficult passage has been interpreted several ways. (1) Those who wish to enter the kingdom can only enter it if they are decisive and earnest. (2) When the good news is preached, the kingdom will suffer violence or attacks from Satan. (3) Those who force their way into the kingdom are those who believe it must come through politics or even revolt. (4) Those who are shocked to think the gospel has freed us from the law may feel that lawless people can now force their way into the kingdom.
Did the good news replace the Law and the Prophets? (16:16–17)
Why did Jesus say that the Law (here, the Law of Moses) and the Prophets (here, the rest of the Old Testament) were no longer proclaimed—but then say that nothing in the Law had changed? Jesus came not to cancel the law or the Scriptures but to fulfill them (Mt 5:17). The law and the Scriptures were given new depth and meaning when Jesus the Messiah came. Now it can be seen that the law paved the way for God to show his love for people through Jesus (Gal 3:19–26). See Did Jesus abolish the Old Testament law or fulfill it? (Eph 2:15).
Do those who divorce and remarry commit adultery? (16:18)
Not necessarily. Jesus used this example to show the necessity of the law (vv. 16–17), not to make a definitive statement about divorce and remarriage. The rabbis, concerned only about the letter of the law, provided many conditions that permitted divorce. Jesus, concerned with the spirit of the law, elsewhere recalled God’s original intent for marriage (Mt 19:8–9). See Are those in a second or third marriage committing adultery? (Mt 19:9).
Does God give people a chance to believe in him after death? (16:19–31)
It may be tempting to think people will be given an opportunity to obtain salvation after they die—or that their loved ones will—but the Bible offers no indication that anyone is given a “second chance” after death to trust Jesus Christ as their Savior.
Some have interpreted Jesus’ story of the rich man and Lazarus to mean that people can plead for mercy after death and be heard. But Jesus doesn’t seem to offer that as something to hope for or to bet your life on.
Hebrews 9:27 states that people are destined to die once, and after that to face judgment. At that time, Jesus Christ, who has been appointed to judge everyone (Ac 17:31; Ro 2:16), will determine the eternal destiny of each individual. Those who have trusted Jesus Christ will be ushered into God’s presence (Jn 3:16: 1Th 4:16). Those who have rejected Jesus Christ will be ushered into a place of separation and torment—a place called hell (Mt 10:28; 13:42).
God desires that every person would come to a knowledge of the truth and be saved (1Ti 2:4). And as long as we have life on earth, we have the opportunity to accept the salvation Jesus Christ freely offers to all (Jn 3:16–17; Ro 10:9–10).
Does this story teach us about the afterlife? (16:19–31)
If this is a parable rather than an actual event (which seems likely), we cannot necessarily take each part literally. Just as we might tell a story about Saint Peter meeting someone at the Pearly Gates, so Jesus could have been describing a hypothetical scene in the afterlife rather than the way things actually are. Yet this story does offer some insights concerning the afterlife: (1) The righteous and unrighteous go to different places. (2) Both the righteous and the unrighteous are conscious and recall their lives on earth. (3) The unrighteous suffer torment and agony, while the righteous are comforted.
Does this story imply that heaven is visible from hell? (16:19–31)
See Does this story teach us about the afterlife? (16:19–31). We cannot be sure how much of this story is meant to be a literal description of the afterlife and how much is meant to illustrate a point. In the story, the rich man is able to see Lazarus so that he can understand the great reversal of fortunes that has taken place. We don’t know if this reflects the actual situation in heaven and hell.
Why wouldn’t someone rising from the dead convince people? (16:31)
Some people don’t want to be convinced, so they ignore the evidence already available to them that could bring a response of faith. Even today people dodge evidence of Christianity’s truth. They’re more interested in maintaining the status quo of their viewpoint and their lifestyle than submitting to the truth in repentance (Ro 1:18–32).
Does God expect me to forgive someone who keeps hurting me? (17:1–4)
The entire Christian understanding of forgiving others is based on God’s forgiveness of us through Jesus Christ. We are to forgive each other just as in Christ God forgave [us] (Eph 4:32). Peter once asked Jesus how many times he was supposed to forgive someone who continued to sin against him (Mt 18:21). Jesus responded with a chilling statement and a story that teaches us the limitless nature of forgiveness. We should not set limits on our forgiveness, because God has forgiven us a far greater debt (Mt 18:23–35).
So does God expect you to forgive someone who keeps hurting you? Yes, because we have been shown such abundant forgiveness. Yes, because we have a new nature—a new self, created to be like God in true righteousness and holiness (Eph 4:24). But steps should also be taken in difficult relationships to establish boundaries and to encourage true reconciliation.
One person can bring forgiveness to a relationship, but it takes two people to bring reconciliation. You are responsible to forgive others because Christ has forgiven you. However, you cannot bring reconciliation to a relationship if the other person does not want to make peace with you. Consider Paul’s counsel in Romans 12:18: If it is possible, as far as it depends on you, live at peace with everyone. Relationships can only be healed through forgiveness and repentance. Where repentance is not present, reconciliation cannot take place.
Who were these little ones? (17:2)
The text is unclear. Jesus may have been referring to the people taught by the Pharisees—disciples who were still young in their faith. Or he may have been speaking of children.
How much faith do we need? (17:6)
Not much, according to Jesus. This is an example of hyperbole, a figure of speech that exaggerates for emphasis and is not restricted to its literal meaning. Rather than give his disciples a formula for increasing their faith, he pictured faith as a seed. Plant a seed and it grows; use a little faith, and it will grow too. Perhaps instead of praying for God to increase our faith, we should ask him to help us use the faith we have.
Why didn’t the master appreciate good service? (17:7–10)
Jesus wasn’t saying that the master was right to be unappreciative. Jesus was using an example familiar to the people from that culture: the correct attitude of a servant. A servant did what he had to do, with no expectation of praise or reward. Jesus wanted his disciples to see that strong faith should not lead to spiritual pride. Our prayers should not be based on an attitude that says, “If I do this, then God will give me that.” God gives on the basis of his grace, not as a reward for good behavior.
In what way was the kingdom of God in [their] midst? (17:20–21)
Jesus was saying he was with them—the King was among them. Jesus taught that the kingdom of God is more than a political solution, more than a future event and more than an individual, personal relationship. Jesus’ arrival on earth meant that the kingdom itself had arrived and was present.
What event was Jesus predicting? (17:22–37)
Jesus was predicting his return to Earth to gather believers everywhere. This event is known as the second coming. See 1 Thessalonians 4:13–5:11 for more about Jesus’ return.
Why should we remember Lot’s wife? (17:32)
While she was being rescued from God’s punishment on Sodom, Lot’s wife looked back longingly at the life she was leaving behind and was turned into a pillar of salt (Ge 19:12–26). Her fate is a warning to those who prefer the pleasures of earthly life to the blessings of God’s kingdom. Jesus was saying that if we, like Lot’s wife, look back, we may forfeit our escape.
What does this proverb mean? (17:37)
This proverb seems to say, If these signs are all visible, then the end is near. But it also means, Where there is spiritual death, there will be judgment.
Why compare God to an uncaring, unjust judge? (18:2–7)
Jesus was contrasting, not comparing, God to an unjust judge. Since an unjust judge eventually will listen to a widow, how much more quickly will a caring, loving God respond to one of his children? Jesus argued from lesser to greater.
What was wrong with tax collectors? (18:10)
They were a group of Jews despised by other Jews for collaborating with the Roman government that ruled over them. Tax collectors paid the authorities for the privilege of collecting taxes; then they overcharged the people, skimming money off the top to line their own pockets. As a result, other Jews saw Jewish tax collectors as both traitors and thieves.
What did the disciples have against babies? (18:15)
It wasn’t that they thought children had no value. Jewish families placed great value on having children (Ps 127:3–5; 128:1–6); however, in their patriarchal system women and children didn’t have the same opportunities as men did. At the same time, important and busy rabbis had time only for the best students. The disciples were perhaps trying to protect Jesus’ public image. They may have thought it was inappropriate for him to waste his time with young children. Jesus, however, always had time for children, seeing them as models of innocence, humility and trust.
What do we have to give up to inherit eternal life? (18:18–30)
Jesus was not saying that we have to become poor to inherit eternal life. He was saying that it only takes one thing to block our relationship with God. Some, like the ruler, may be spiritually hindered because they depend on material possessions. Others may have to surrender to God such things as fame, extraordinary talent or their reliance on good looks or intellect.
What did Jesus mean by a camel going through the eye of a needle? (18:25)
Some have dealt with this verse in ingenious ways. They suggest that the word camel should be translated “rope” or that “the eye of the needle” was a nickname for a small, after-hours gate in the wall of Jerusalem. It’s probably better, however, to see this as hyperbole, a figure of speech that exaggerates for emphasis. Jesus’ point was that some things on earth can prevent us from entering the kingdom of God. His impossible example was meant to raise a note of alarm: wealth can be dangerous to our spiritual health.
LINK (18:31–33) They will … kill him
Jesus’ prediction of his death can also be found in Matthew 20:17–19 and Mark 10:32–34. In addition, the writers of the Old Testament prophesied these events hundreds of years earlier: Jesus’ betrayal is prophesied in Psalm 41:6–9. The crucifixion is foretold in Psalm 22:16–18 and Isaiah 53:4–10. The resurrection is foretold in Psalm 16:10 and Isaiah 53:11.
Why didn’t the disciples understand? (18:34)
We have the benefit of hindsight. We can read the things written by the prophets (v. 31) in the light of the Gospels, but the disciples had never heard such things. In fact, Jesus’ announcement flew in the face of conventional wisdom. The Jews, according to their definition of the Messiah, anticipated a triumphant Messiah—not one who would suffer and die. God could have given the disciples spiritual insight into Jesus’ words, but for reasons unknown to us, God hid the meaning from them until they saw Jesus resurrected (24:16, 44–47).
Why did the blind man call Jesus the Son of David? (18:38)
The blind man recognized Jesus as the prophesied Messiah. It is ironic that a man without physical sight was able to “see” who Jesus was, while others who could see physically missed him entirely.
How did Zacchaeus receive salvation? (19:9)
Jesus implied that the sons of Abraham (Jews) were lost and in need of salvation just like everyone else (vv. 9–10). Though Zacchaeus was a son of Abraham, he was not saved on the basis of his ethnic background or by doing good deeds. He was saved by trusting in God’s grace and then acting on his faith. Zacchaeus’s desire to repay those whom he had cheated indicated that he had undergone a true change of heart.
Why did Jesus tell this story? (19:11–27)
The people hoped Jesus would establish an immediate earthly kingdom. Jesus wanted them to see that they should expect something different. His kingdom is spiritual and internal, not physical. Though present (17:21), it cannot be fully established until he returns. This is an encouragement for people to remain faithful until the kingdom fully comes.
Why punish the servant for keeping the money safe? (19:22)
The master wanted the servant to invest the money (v. 13). We’re accountable not only for the things we do wrong but also for the good and right things we fail to do. If anyone … knows the good they ought to do and doesn’t do it, it is sin (Jas 4:17).
How should we invest our resources for the kingdom? (19:23)
God has given each of us talents, intellect, skills, time, experience, spiritual gifts and material possessions. Committing our all to serve God’s purposes includes committing our resources. If we use our resources selfishly, our commitment needs reassessing. Those who spend energy only on themselves end up forfeiting life, while those who lose their lives for God’s kingdom gain everything (9:24).
Why did Jesus include the part about those enemies of mine who did not want me to be king? (19:27)
The slaughter of rebellious subjects was common among kings in Jesus’ day, so this statement would have been understood by Jesus’ listeners. The point is not that Jesus is an angry king but that those who reject his lordship will face severe and eternal consequences. Jesus may have been referring to the destruction of Jerusalem by the Romans in AD 70, which was viewed as judgment against Israel for rejecting the Messiah (21:6, 20–24).
LINK (19:29–38) People spread their cloaks on the road
See Matthew 21:1–9; Mark 11:1–10. John records a shorter account in John 12:12–15.