13:1 Galileans whose blood Pilate had mingled with their sacrifices. This incident is in keeping with what was known about the character of Pilate. Evidently, some worshipers from Galilee were condemned by Rome—perhaps because they were seditious zealots (see note on Matt. 10:4 )—and were sought out and killed in the temple by Roman authorities while in the process of offering a sacrifice. Such a killing would have been the grossest sort of blasphemy. Incidents like this inflamed the Jews’ hatred of Rome and finally led to rebellion, and the destruction of Jerusalem in A.D. 70.
13:2 worse sinners. It was the belief of many that disaster and sudden death always signified divine displeasure over particular sins (cf. Job 4:7). Those who suffered in uncommon ways were therefore assumed to be guilty of some more severe immorality (cf. John 9:2).
13:3 unless you repent. Jesus did not deny the connection between catastrophe and human evil, for all such afflictions ultimately stem from the curse of humanity’s fallenness (Gen. 3:17–19). Furthermore, specific calamities may indeed be the fruit of certain iniquities (Prov. 24:16). But Christ challenged the people’s notion that they were morally superior to those who suffered in such catastrophes. He called all to repent, for all were in danger of sudden destruction. No one is guaranteed time to prepare for death, so now is the time for repentance for all (cf. 2 Cor. 6:2). you will all likewise perish. These words prophetically warned of the approaching judgment of Israel, which culminated in the catastrophic destruction of Jerusalem in A.D. 70. Thousands in Jerusalem were killed by the Romans. See note on Matthew 23:36.
13:4 Siloam. An area at the southern end of the lower city of Jerusalem, where there was a well-known pool (cf. John 9:7, 11). Evidently, one of the towers guarding the aqueduct collapsed, perhaps while under construction, killing some people. Again, the question in the minds of people was regarding the connection between calamity and iniquity (“worse sinners”). Jesus responded by saying that such a calamity was not God’s way to single out an especially evil group for death, but as a means of warning to all sinners. Calamitous judgment was eventually coming to all if they did not repent.
13:6 fig tree. This was often used as a symbol for Israel (see notes on Matt. 21:19; Mark 11:14 ). In this case, however, the parable’s lesson about fruitlessness applies equally to the whole nation, and to each individual soul.
13:8 let it alone this year. This illustrates both the intercession of Christ and the extreme patience and graciousness of the Father.
b. about the Sabbath (13:10–17)
13:10 synagogues. See note on Mark 1:21.the Sabbath. The Pharisees’ Sabbath traditions were the issue that most frequently provoked controversy in Jesus’ ministry. Cf. 6:5–11; 14:1–5; Matthew 12:2–10; Mark 2:23–3:4.
13:11 had a spirit of infirmity. This suggests that her physical ailment, which left her unable to stand erect, was caused by an evil spirit. However, Christ did not have to confront and drive out a demon, but simply declared her loosed (v. 12); so her case appears somewhat different from other cases of demonic possession He often encountered (cf. 11:14; see note on v. 16 ).
13:12 He called her to Him. The healing was unsolicited; He took the initiative (cf. 7:12–14). Furthermore, no special faith was required on her part or anyone else’s. Jesus sometimes called for faith, but not always (cf. 8:48; Mark 5:34).
13:14 ruler. An eminent layman whose responsibilities included conducting meetings, caring for the building, and supervising the teaching in the synagogue (cf. 8:41; Matt. 9:18; Mark 5:38).
13:15 loose his ox. Nothing in Scripture forbade either the watering of an ox or the healing of the sick (see notes on 6:9; Matt.12:2, 3, 10 ). Their Sabbath traditions actually placed a higher value on animals than on people in distress—and, therefore, corrupted the whole purpose of the Sabbath (Mark 2:27).
13:16 a daughter of Abraham. She was a Jewess. whom Satan has bound. Job’s physical ailments and other disasters were also inflicted by Satan, with divine permission. This woman had apparently been permitted to suffer, not because of any evil she had done, but so that the glory of God might be manifest in her (cf. John 9:3).
c. about the kingdom (13:18–21)
13:19, 21 See notes on Matthew 13:32, 33.
d. about the few who are saved (13:22–30)
13:22 through the cities and villages. Luke’s geographical points of reference are often vague; the readers he had in mind were probably largely unfamiliar with Palestinian geography anyway. Matthew 19:1; Mark 10:1; and John 10:40 all say that Christ moved His ministry to the region east of the Jordan River known as Perea. That move probably took place at about this point in Luke’s narrative. Therefore, the cities and villages He traveled through may have included places in both Judea and Perea. journeying toward Jerusalem. During His ministry in Judea to Perea, Christ actually went to Jerusalem on more than one occasion—at least once for the Feast of Tabernacles (John 7:11–8:59), another time for the Feast of Dedication (John 9:1–10:39), and still another time when He raised Lazarus (John 11:20–44). Luke’s focus was on Christ’s constant progression toward His final trek to Jerusalem for the express purpose of dying there—and he therefore described all Christ’s traveling as one long trek toward Jerusalem. See notes on 9:51; 17:11.
13:23 are there few who are saved? That question may have been prompted by a number of factors. The great multitudes that had once followed Christ were subsiding to a faithful few (cf. John 6:66). Great crowds still came to hear (14:25), but committed followers were increasingly scarce. Moreover, Christ’s messages often seemed designed to discourage the half-hearted (see note on 14:33 ). And He Himself had stated that the way is so narrow that few find it (Matt. 7:14). This contradicted the Jewish belief that all Jews, except for tax collectors and other notorious sinners, would be saved. Christ’s reply once again underscored the difficulty of entering at the narrow gate. After the resurrection, only 120 disciples gathered in the upper room in Jerusalem (Acts 1:15), and only about 500 in Galilee (1 Cor. 15:6; see notes on 24:34; Matt. 28:16 ).
13:24 Strive. This signifies a great struggle against conflict. Christ was not suggesting that anyone could merit heaven by striving for it. No matter how rigorously they labored, sinners could never save themselves. Salvation is solely by grace, not by works (Eph. 2:8, 9). But, entering the narrow gate is nonetheless difficult because of its cost in terms of human pride, because of the sinner’s natural love for sin, and because of the world’s and Satan’s opposition to the truth. See notes on 16:16; Matthew 11:12. many . . . will seek to enter. I.e., at the judgment, when many will protest that they deserve entrance into heaven (cf. Matt. 7:21–23).
13:25 I do not know you. Cf. Matthew 7:23; 25:12. Clearly, no relationship ever existed, though they had deluded themselves into thinking they knew the owner of the house (v. 26). Despite their protests, He repeated His denial emphatically in verse 27.
13:28 weeping and gnashing of teeth. See note on Matthew 22:13.
13:29 They will come. By including people from the four corners of the earth, Jesus made it clear that even Gentiles would be invited to the heavenly banquet table. This was contrary to prevailing rabbinical thought, but perfectly consistent with the OT Scriptures (Ps. 107:3; Is. 66:18, 19; Mal. 1:11). See notes on 2:31; Mark 13:27.
13:30 last . . . first . . . first . . . last. See note on Matthew 20:16. In this context, the saying seems to contrast Jews (“the first”) and Gentiles (“the last”). See note on 14:11.
13:31 depart from here. Herod Antipas ruled Galilee and Perea (see note on Matt.2:22 ). Christ was probably either approaching Perea or ministering there already (see note on v. 22 ). The Pharisees—no friends of Herod themselves—may have warned Christ because they hoped the threat of violence from Herod would either silence Him—or drive Him back to Judea, where the Sanhedrin would have jurisdiction over Him.
13:32 that fox. Some have suggested that Jesus’ use of this expression is hard to reconcile with Exodus 22:28; Ecclesiastes 10:20; Acts 23:5. However, those verses apply to everyday discourse. Prophets, speaking as mouthpieces of God and with divine authority, were often commissioned to rebuke leaders publicly (cf. Is. 1:23; Ezek. 22:27; Hos. 7:3–7; Zeph. 3:3). Since Jesus spoke with perfect divine authority, He had every right to speak of Herod in such terms. Rabbinical writings often used “the fox” to signify someone who was both crafty and worthless. The Pharisees, who trembled at Herod’s power, must have been astonished at Christ’s boldness. today and tomorrow, and the third day. This expression signified only that Christ was on His own divine timetable; it was not meant to lay out a literal three-day schedule. Expressions like this were common in Semitic usage, and seldom were employed in a literal sense to specify precise intervals of time. See note on Matthew 12:40. be perfected. I.e., by death, in the finishing of His work. Cf. John 17:4, 5; 19:30; Hebrews 2:10. Herod was threatening to kill Him, but no one could kill Christ before His time (John 10:17, 18).
13:33 it cannot be. Not all prophets who were martyred died in Jerusalem, of course. John the Baptist, for example, was beheaded by Herod, probably at Herod’s palace in Machaerus. This saying was probably a familiar proverb, like the adage in 4:24; Matthew 13:57. The statement is full of irony, noting that most of the OT prophets were martyred at the hands of the Jewish people, not by foreign enemies. Luke’s inclusion of this saying underscores his theme in this section of his Gospel—Jesus’ relentless journey to Jerusalem for the purpose of dying (see note on 9:51 ).
13:34 O Jerusalem, Jerusalem. There is great tenderness in these words, as seen in the imagery of a hen with chickens. This outpouring of divine compassion foreshadows His weeping over the city as He approached it for the final time (19:41). Clearly, these are deep and sincere emotions (see note on Matt. 9:36 ). I wanted . . . but you were not willing. Lit. “I willed, but you willed not.” Christ’s repeated expressions of grief over the plight of Jerusalem do not diminish the reality of His absolute sovereignty over all that happens. Nor should the truth of divine sovereignty be used to depreciate the sincerity of His compassion. See note on Matthew 23:37.
13:35 This account of Luke’s clearly falls at an earlier point in Christ’s ministry than the parallel account in Matthew 23:37–39, which took place in the temple during Christ’s final days in Jerusalem. The wording of the two laments is nonetheless virtually identical. Here, Christ delivers prophetically the same message He would later pronounce as a final judgment. Blessed. The quotation is from Psalm 118:26.
1. Guest of a Pharisee (14:1–24)
a. testing them about the Sabbath (14:1–6)
14:1 Sabbath. See note on 13:10. Luke shows Christ healing on the Sabbath more frequently than any of the other Gospels. Christ seems to have favored the Sabbath as a day for doing acts of mercy. watched Him closely. Evidently, the Pharisee had less than honorable motives for inviting Him to a meal.
14:2 dropsy. A condition where fluid is retained in the tissues and cavities of the body—often caused by kidney or liver ailments, including cancer.
14:3 lawyers. I.e., scribes. See note on 10:25. Is it lawful. He had repeatedly defended Sabbath healings, and His arguments consistently silenced the nay-sayers (cf. 6:9, 10; 13:14–17). Here and in 6:9, He questioned the scribes about the legality of healing on the Sabbath beforehand—and still they could give no cogent reasons why they believed healing was a violation of Sabbath laws (cf. v. 6).
14:5 a donkey or an ox. Cf. 13:15; Matthew 12:11, 12. Common humanitarianism (not to mention economic necessity) taught them that it was right to show mercy to animals on the Sabbath. Therefore, the same principle should be applied in showing mercy to suffering people.
b. teaching them about humility (14:7–14)
14:7 best places. I.e., the best seats at the table. Cf. 11:43; Matthew 23:6.
14:11 whoever exalts himself will be humbled. Jesus favored this sort of paradoxical play on words (cf. 9:24; 13:30; 17:33; 18:14; Matt. 23:11, 12). This comment made the point of verses 8–10 clear. The point of this whole lesson closely parallels Proverbs 25:6, 7.
14:12 do not ask your friends, your brothers. Clearly, this is not to be taken as an absolute prohibition against inviting friends or relatives to a meal. Christ employed similar hyperbole in verse 26. Such language is common in Semitic discourse and is used for emphasis. His point here is that inviting one’s friends and relatives cannot be classified as a spiritual act of true charity. It may also be a rebuke against those prone to reserve their hospitality for “rich neighbors” who, they know, will feel obligated to return the favor. Cf. Deuteronomy 14:28, 29.
14:14 repaid at the resurrection. I.e., with treasure in heaven (cf. 18:22).
c. telling them about the heavenly banquet (14:15–24)
14:15 he who shall eat bread in the kingdom. The man probably held the common view that only Jews would be invited to the heavenly feast (see note on Matt. 8:12 ). Perhaps this was an idle or pious saying, made without much serious reflection. Christ replied with a parable that pictures the inclusion of Gentiles.
14:16 a great supper. This parable, similar in many ways to the one in Matthew 22:2–14, and making the same point, is nonetheless distinct. That parable was told on a different occasion, and some key details differ. invited many. Apparently, no one declined the invitation. The man evidently had every reason to expect that all who were invited would attend.
14:17 those who were invited. Guests for a wedding, which could last a full week, were preinvited and given a general idea of the time. When all the many preparations were finally ready, the preinvited guests were notified that the event would commence. The preinvited guests refer to the people of Israel, who had been told by the OT to be ready for the arrival of the Messiah.
14:18 excuses. All the excuses smack of insincerity. One does not purchase property without seeing it first. And since the purchase was already complete, there was no urgency. The land would still be there after the banquet. Likewise (v. 19), one does not purchase oxen without first testing them. The one who had recently married (v. 20) was excused from business travel, or serving in the military (Deut. 24:5), but there was no legitimate reason for newlyweds to avoid such a social engagement.
14:21 the poor and the maimed and the lame and the blind. I.e., people the Pharisees tended to regard as unclean or unworthy. The religious leaders condemned Jesus for His associations with prostitutes and tax collectors (cf. 5:29, 30; 15:1; Matt. 9:10, 11; 11:19; 21:31, 32; Mark 2:15, 16).
14:22 still there is room. God is more willing to save sinners than sinners are to be saved.
14:23 into the highways and hedges. This evidently represents the Gentile regions. compel them to come in. I.e., not by force or violence, but by earnest persuasion.
14:24 none of those men who were invited. I.e., those who refused. Having spurned the invitation, Israel was shut out of the banquet. The master’s judgment against them was to seal their own decision. Most of them were killed by divine judgment at the hands of the Romans in A.D. 70. See notes on Matthew 22:7; 23:36; 24:2.
2. Teacher of multitudes (14:25–18:34)
a. cost of discipleship (14:25–35)
14:25 great multitudes. Christ’s aim was not to gather appreciative crowds, but to make true disciples (see note on 13:23 ). He never adapted His message to majority preferences, but always plainly declared the high cost of discipleship. Here, He made several bold demands that would discourage the half-hearted.
14:26 hate. A similar statement in Matthew 10:37 is the key to understanding this difficult command. The “hatred” called for here is actually a lesser love. Jesus was calling His disciples to cultivate such a devotion to Him that their attachment to everything else—including their own lives—would seem like hatred by comparison. See 16:13; Genesis 29:30, 31 for similar usages of the word hate.
14:27 bear his cross. I.e., willingly. This parallels the idea of hating one’s own life in verse 26. See notes on 9:23; Matthew 10:38; cf. Mark 8:34.
14:28 count the cost. The multitudes were positive but uncommitted. Far from making it easy for them to respond positively, He set the cost of discipleship as high as possible (vv. 26, 27, 33)—and encouraged them to do a careful inventory before declaring their willingness to follow. Cf. 9:57–62.
14:33 forsake all. Only those willing to carefully assess the cost (vv. 28–32) and invest all they had in Jesus’ kingdom were worthy to enter. This speaks of something far more than mere abandonment of one’s material possessions; it is an absolute, unconditional surrender. His disciples were permitted to retain no privileges and make no demands. They were to safeguard no cherished sins, treasure no earthly possessions, and cling to no secret self-indulgences. Their commitment to Jesus must be without reservation. See notes on 9:23–26.
14:34 Salt is good. See notes on Matthew 5:13; Mark 9:50. Christ employed this same imagery on at least three different occasions in His ministry.
b. parable of the lost sheep (15:1–7)
15:1 the tax collectors and the sinners. See notes on 14:21; Matthew 5:46; 21:32. Despite the difficulties of Christ’s message (14:25–35), the outcasts of society were drawn to Him, while the religious leaders grew more and more determined to kill Him. Cf. 1 Corinthians 1:26–29.
15:2 complained. Lit. “murmured greatly” (i.e., through the crowds). Their complaining prompted three parables designed to illustrate the joy of God over the repentance of sinners. This Man receives sinners. This phrase is the key to the trilogy of parables that follow. Christ was not ashamed to be known as a “friend of tax collectors and sinners” (7:34).
15:4 go after the one which is lost. The first two parables both picture God as taking the initiative in seeking sinners. The rabbis taught that God would receive sinners who sought His forgiveness earnestly enough, but here God is the One seeking the sinner (see note on 19:10 ). The shepherd in the Middle East was responsible for every sheep. He was obligated to his master to see that none was lost, killed, or injured (cf. Matt. 18:11–14).
15:5 lays it on his shoulders. The picture of a loving shepherd. Cf. John 10:11; Psalm 24:1. rejoicing. Joy over the return of the lost is the most prominent feature in all three parables (vv. 7, 10, 32).
15:7 joy in heaven. A reference to the joy of God Himself. There was complaining on earth, among the Pharisees (v. 2); but, there was great joy with God and among the angels (v. 10). persons who need no repentance. I.e., those who think themselves righteous (cf. 5:32; 16:15; 18:9).
c. parable of the lost coin (15:8–10)
15:8 silver coins. The drachma was a Greek coin roughly equivalent in value to the Roman denarius (see note on Matt. 22:19 ). light a lamp. The typical one-room house had no windows. sweep the house. This illustrates the thoroughness of the search.
d. parable of the lost son (15:11–32)
15:11, 12 The parable of the prodigal son is the most familiar and beloved of all Christ’s parables. It is one of the longest and most detailed parables. And unlike most parables, it has more than one lesson. The prodigal is an example of sound repentance. The elder brother illustrates the wickedness of the Pharisees’ self-righteousness, prejudice, and indifference toward repenting sinners. And the father pictures God, eager to forgive, and longing for the return of the sinner. The main feature, however, as in the other two parables in this chapter, is the joy of God, plus the celebrations that fill heaven when a sinner repents.
15:12 give me the portion of goods that falls to me. A shocking request, tantamount to saying he wished his father were dead. He was not entitled to any inheritance while his father still lived. Yet, the father graciously fulfilled the request, giving him his full portion, which would have been one-third of the entire estate—because the right of the firstborn (Deut. 21:17) gave the elder brother a double portion. This act pictures all sinners (related to God the Father by creation), who waste their potential privileges and refuse any relationship with Him, choosing instead a life of sinful self-indulgence.
15:13 gathered all together. The prodigal son evidently took his share in liquid assets, and left, abandoning his father, and heading into a life of iniquity. prodigal living. Not merely wasteful extravagance, but also wanton immorality (v. 30). The Greek word for “prodigal” means “dissolute” and conveys the idea of an utterly debauched lifestyle.
15:15 to feed swine. This was the worst sort of degradation imaginable for Jesus’ Jewish audience; swine were the worst sort of unclean animals.
15:16 would gladly have filled his stomach with the pods. I.e., carob pods used to feed swine but virtually undigestible for humans. In other words, the only reason he did not eat the same food as the swine is that he could not. no one gave him anything. He could not even eke out a living by begging. His situation could hardly have been more desperate. Thus, he symbolizes the estranged sinner who is helpless in despair.
15:17 came to himself. I.e., came to his senses. When his incessant sinning had left him utterly bankrupt and hungry, he was able to think more clearly. In that condition, he was a candidate for salvation (see notes on Matt. 5:3–6 ).
15:18 will say to him. He carefully contemplated what he would say and counted the cost of his repentance (v. 19). sinned against heaven. A euphemism, meaning he had sinned against God. He not only realized the futility of his situation, but he also understood the gravity of his transgressions against the father.
15:20 his father saw him. Clearly, the father had been waiting and looking for his son’s return. ran. The father’s eagerness and joy at his son’s return is unmistakable. This is the magnificent attribute of God that sets Him apart from all the false gods invented by men and demons. He is not indifferent or hostile, but a Savior by nature, longing to see sinners repent and rejoicing when they do. See notes on 1 Timothy 2:4; 4:10. From Genesis 3:8 to Revelation 22:17, from the fall to the consummation, God has been and will be seeking to save sinners, and rejoicing each time one repents and is converted.
15:21 Note that the son did not get to finish his rehearsed words of repentance before the father interrupted to grant forgiveness. This pictures God’s eagerness to forgive.
15:22 the father said. Without a single word of rebuke for the past, the father pours out his love for the son, and expresses his joy that what was lost has been found. Each of the father’s gifts said something unique about his acceptance of the son: robe. This was reserved for the guest of honor. ring. This was a symbol of authority. sandals. These were not usually worn by slaves, and therefore signified his full restoration to sonship.
15:23 the fatted calf. This was reserved only for the most special of occasions—a sacrifice or a feast of great celebration. All this (vv. 22, 23) symbolizes the lavishness of salvation’s blessings (cf. Eph. 1:3; 2:4–7).
15:25 older son. He symbolizes the Pharisee, the hypocritical religious person, who stays close to the place of the Father (the temple) but has no sense of sin, no real love for the Father (so as to share in His joy), and no interest in repenting sinners.
15:28 he was angry. This parallels the complaining done by the scribes and Pharisees (v. 2).
15:29 I never transgressed your commandment at any time. This is highly unlikely, given the boy’s obvious contempt for his father, shown by his refusal to participate in the father’s great joy. This statement reveals the telltale problem with all religious hypocrites. They will not recognize their sin and repent (see notes on Matt. 9:12, 13; 19:16–20 ). The elder son’s comment reeks of the same spirit as the words of the Pharisee in 18:11. you never gave me a young goat. All those years of service to the father appear to have been motivated too much by concern for what he could get for himself. This son’s self-righteous behavior was more socially acceptable than the younger brother’s debauchery, but it was equally dishonoring to the father—and called for repentance.
15:30 this son of yours. An expression of deep contempt (cf. “this tax collector” in 18:11). He could not bring himself to refer to him as “my brother.”
15:31 all that I have is yours. The inheritance had already been distributed (v. 12). Everything the father had was literally in the elder son’s possession. Yet, the elder son was begrudging even the love the father showed to the prodigal son. The Pharisees and scribes had easy access to all the riches of God’s truth. They spent their lives dealing with Scripture and public worship—but they never really possessed any of the treasures enjoyed by the repentant sinner. Cf. Romans 9:3–5.
15:32 It was right that we should make merry. This summarizes the point of all three parables. your brother. See note on verse 30.
e. parable of the unjust steward (16:1–18)
16:1 steward. A steward was a trusted servant, usually someone born in the household, who was chief of the management and distribution of household provisions. He provided food for all the other servants, thus managing his master’s resources for the well being of others. He acted as an agent for his master, with full authority to transact business in the master’s name. was wasting his goods. His prodigality is a thread that ties this parable to the preceding one. Like the younger son in the earlier parable, this steward was guilty of wasting the resources available to him. Unlike the prodigal, however, he had enough sense to make sure that his wastefulness did not leave him friendless and unprovided for in the future.
16:2 you can no longer be steward. By announcing his intention to fire the man, the owner acted unwisely, and it cost him even more. Evidently, he thought the man guilty of incompetence, rather than fraud. That would explain his reaction in verse 8.
16:3 I cannot dig. I.e., he did not consider himself fit for physical labor.
16:4 resolved what to do. Cleverly, he arranged to give large discounts to his master’s debtors, which they would eagerly agree to pay. receive me into their houses. By reducing their debts to his master, he gained their indebtedness to him. They would, thus, be obligated to take him into their homes when he was put out of his master’s home.
16:6 quickly. This was a secret transaction, unauthorized by the master. The borrower was guilty of deliberate complicity in the man’s fraud.
16:8 the master commended the unjust steward. Outwitted, he applauded the man’s cunning. His admiration for the evil steward’s criminal genius shows that he, too, was a wicked man. It is the natural tendency of fallen hearts to admire a villain’s craftiness (Ps. 49:18). Note that all the characters in this parable are unjust, unscrupulous, and corrupt. more shrewd. I.e., most unbelievers are wiser in the ways of the world than some believers (“sons of light,” cf. John 12:36; Eph. 5:18) are toward the things of God.
16:9 unrighteous mammon. I.e., money. The unjust steward used his master’s money to buy earthly friends; believers are to use their Master’s money in a way that will accrue friends for eternity—by investing in the kingdom gospel that brings sinners to salvation, so that when they arrive in heaven (“an everlasting home”), those sinners will be there to welcome them. Christ did not commend the man’s dishonesty; He pointedly called him “unjust” (v. 8). He only used him as an illustration to show that even the most wicked sons of this world are shrewd enough to provide for themselves against coming evil. Believers ought to be more shrewd, because they are concerned with eternal matters, not just earthly ones. Cf. 12:33; Matthew 6:19–21.
16:10 He who is faithful. Probably a common proverb. Cf. 19:17; Matthew 25:21.
16:11 true riches. Faithful use of one’s earthly wealth is repeatedly tied to the accumulation of treasure in heaven (cf. 12:33; 18:22; Matt. 6:19–21).
16:12 what is another man’s. Lit. “what is another’s”—referring to God, and the believer’s stewardship of His money, which believers only manage as stewards.
16:13 You cannot serve God and mammon. Many of the Pharisees taught that devotion to money and devotion to God were perfectly compatible (v. 14). This went hand-in-hand with the commonly held notion that earthly riches signified divine blessing. Rich people were therefore regarded as God’s favorites (see note on Matt. 19:24 ). While not condemning wealth per se, Christ denounced both love of wealth and devotion to mammon. On the love of money, see notes on 1 Timothy 6:9, 10, 17–19.
16:15 justify yourselves. The Pharisees’ belief was that their own goodness was what justified them (cf. Rom. 10:3). This is the very definition of “self-righteousness.” But, as Jesus suggested, their righteousness was flawed, being an external veneer only. That might be enough to justify them before men, but not before God, because He knew their hearts. He repeatedly exposed their habit of seeking the approval of people (cf. Matt. 6:2, 5, 16; 23:28).
16:16 until John. John the Baptist’s ministry marked the turning point of redemptive history. Prior to that, the great truths of Christ and His kingdom were veiled in the types and shadows of the law, and promised in the writings of the prophets (cf. 1 Pet. 1:10–12). But John the Baptist introduced the King Himself (see note on Matt. 11:11 ). The Pharisees, who thought of themselves as experts in the law and the prophets, missed the significance of the very One to whom the law and the prophets pointed. everyone is pressing into it. Cf. Jeremiah 29:13. While the Pharisees were busy opposing Christ, sinners were entering His kingdom in droves. The language of this expression speaks of violent force—probably signifying the zeal with which sinners were seeking with all of their heart to enter the kingdom (see notes on 13:24; Is. 55:6, 7; Matt. 11:12 ).
16:17 than for one tittle of the law to fail. Lest anyone think the statement in verse 16 meant He was declaring the law and the prophets annulled, He added this (see note on Matt. 5:18 ). The great moral principles of the law, the eternal truths contained in the law’s types and symbols, and the promises recorded by the prophets all remain in force and are not abrogated by the kingdom message.
16:18 commits adultery. I.e., if the divorce had no legitimate grounds. Luke gave an abbreviated record of Jesus’ teaching on divorce, emphasizing only the main issue. Matthew’s fuller account makes it clear that He permitted divorce in cases where one’s spouse was guilty of adultery. See notes on Matthew 5:31, 32; 19:3–9. This countered the rabbis’ doctrine, which permitted men to divorce their wives easily, and for almost any cause (Matt. 19:3).
f. parable of the rich man and Lazarus (16:19–31)
16:20 Lazarus. Clearly not the Lazarus in John 11 (who died at a later time). This beggar was the only character in any of Jesus’ parables ever given a name. Some, therefore, have speculated that this was no imaginary tale, but an actual incident that really took place. Either way, Christ employs it in the same fashion, as all His parables, to teach a lesson—in this case for the benefit of the Pharisees. The rich man in the parable is sometimes called Dives, after the Latin word for “rich.”
16:21 The mention of table scraps, sores, and dogs all made this poor man appear odious in the eyes of the Pharisees. They were inclined to see all such things as proof of divine disfavor. They would have viewed such a person as not only unclean, but also despised by God.
16:22 Abraham’s bosom. This same expression (found only here in Scripture) was used in the Talmud as a figure for heaven. The idea was that Lazarus was given a place of high honor, reclining next to Abraham at the heavenly banquet.
16:23 in Hades. The suggestion that a rich man would be excluded from heaven would have scandalized the Pharisees (see note on Matt. 19:24 ); especially galling was the idea that a beggar who ate scraps from his table was granted the place of honor next to Abraham. “Hades” was the Greek term for the abode of the dead. In the LXX, it was used to translate the Hebrew Sheol, which referred to the realm of the dead in general, without necessarily distinguishing between righteous or unrighteous souls. However, in NT usage, “Hades” always refers to the place of the wicked prior to final judgment in hell. The imagery Jesus used paralleled the erroneous rabbinical idea that Sheol had two parts, one for the souls of the righteous and the other for the souls of the wicked—separated by an impassable gulf. But there is no reason to suppose, as some do, that “Abraham’s bosom” spoke of a temporary prison for the souls of OT saints, who were brought to heaven only after He had actually atoned for their sins. Scripture consistently teaches that the spirits of the righteous dead go immediately into the presence of God (cf. 23:43; 2 Cor. 5:8; Phil. 1:23). The presence of Moses and Elijah on the Mount of Transfiguration (9:30) belies the notion that they were confined in a compartment of Sheol until Christ finished His work.
16:24 I am tormented. Christ pictured Hades as a place where the unspeakable torment of hell had already begun. Among the miseries featured here are unquenchable flame (see note on Matt. 25:46 ), an accusing conscience fed by undying memories of lost opportunity (v. 25), and permanent, irreversible separation from God and everything good (v. 26).
16:27 send him to my father’s house. The rich man retained a condescending attitude toward Lazarus even in hell, repeatedly asking Abraham to “send” Lazarus to wait on him (cf. v. 24). The flames of hell do not atone for sin or purge hardened sinners from their depravity (cf. Rev. 22:11).
16:29 They have Moses and the prophets. I.e., the OT Scriptures.
16:31 neither will they be persuaded. This speaks powerfully of the singular sufficiency of Scripture to overcome unbelief. The gospel itself is the power of God unto salvation (Rom. 1:16). Since unbelief is at heart a spiritual, rather than an intellectual, problem, no amount of evidences will ever turn unbelief to faith. But the revealed Word of God has inherent power to do so (cf. John 6:63; Heb. 4:12; James 1:18; 1 Pet. 1:23).
g. lesson about forgiveness (17:1–14)
17:1 offenses. Lit. “snares.” See note on Matthew 18:7.
17:2 a millstone. Lit. “the millstone of a donkey.” See note on Matthew 18:6. little ones. Believers; God’s children who are under His care. See note on Matthew 18:5.
17:3 rebuke him. It is the Christian’s duty to deal straightforwardly with a brother or sister in sin. See note on Matthew 18:15.
17:4 seven times in a day. I.e., no matter how many times he sins and repents. See notes on Matthew 18:21, 22. The number seven was not to set a limit on the number of times to forgive (cf. Ps. 119:164), but precisely the opposite. Christ meant that forgiveness should be granted unendingly (cf. Eph. 4:32; Col. 3:13).
h. lesson about faithfulness (17:5–10)
17:5 “Increase our faith.” Lit. “Give us more faith.” They felt inadequate in the face of the high standard Jesus set for them.
17:6 faith as a mustard seed. See note on Matthew 17:20.
17:7–10 The point of this parable was that a servant should expect no special reward for doing what was his duty in the first place. The demanding standards Christ set (vv. 1–4) may have seemed too high to the disciples, but they represented only the minimal duties for a servant of Christ. Those who obey are not to think their obedience is meritorious.
17:10 unprofitable servants. I.e., not worthy of any special honor.
i. lesson about thankfulness (17:11–19)
17:11 as He went to Jerusalem . . . through . . . Samaria and Galilee. Luke did not explain the reason for such a circuitous route, but a comparison of the Gospels yields several clues. It appears that time elapsed between verse 10 and verse 11. The raising of Lazarus at Bethany, near Jerusalem (John 11) appears to fit into this time frame. John 11:54 states that after raising Lazarus, to avoid the authorities who were seeking to kill Him, Christ went to “a city called Ephraim”—north of Jerusalem near the border of Samaria. From there, He apparently traveled north through Samaria and Galilee one more time, possibly to join friends and family from Galilee who would be making a pilgrimage to Jerusalem for the Passover. From there, He would have traveled south by the conventional route, which would have brought Him through Jericho (18:35) to Jerusalem. See notes on 9:51; 13:22.
17:12 lepers. These men were ceremonially defiled and forced to live outside the village (Lev. 13:46; Num. 5:2, 3). They were legally required to stand at a distance, and thus their communication with Christ was by shouting. For a description of leprosy, see note on Leviticus 13:2.
17:13 have mercy on us. Cf. 16:24; 18:38, 39; Matthew 9:27; 15:22; 17:15; 20:31; Mark 10:47, 48. This was a common plea from those desiring healing.
17:14 show yourselves to the priests. I.e., to be declared clean (Lev. 13:2, 3; 14:2–32). as they went. The healing was sudden and immediately visible, but occurred after they obeyed His command.
17:15 one of them . . . returned. His response was reminiscent of the conduct of Naaman (2 Kin. 5:15). The others, eager to be declared clean so that they could return to normal life in society, evidently continued on to the priest, forgetting to give thanks.
17:16 he was a Samaritan. Jesus’ sending the lepers to show themselves to the priest suggests that they were Jewish. This Samaritan had been permitted to associate with them when all were ceremonially unclean; but in their healing, they did not share his deep gratitude.
17:18 this foreigner. Evidently, Jesus did not view Samaritans as anything more or less than other Gentiles. See note on John 4:4.
17:19 made you well. Lit. “saved you” (cf. Matt. 9:22; see note on Mark 5:34 ).
j. lesson about readiness (17:20–37)
17:20 when the kingdom of God would come. They may have asked the question mockingly, having already concluded that He was not the Messiah. does not come with observation. The Pharisees believed that the Messiah’s triumph would be immediate. They were looking for Him to come, overthrow Rome, and set up the millennial kingdom. However, Christ’s program was altogether different. He was inaugurating an era in which the kingdom would be manifest by the rule of God in men’s hearts through faith in the Savior (v. 21; cf. Rom. 14:17). That kingdom was neither confined to a particular geographical location nor visible to human eyes. It would come quietly, invisibly, and without the normal pomp and splendor associated with the arrival of a king. Jesus did not suggest that the OT promises of an earthly kingdom were hereby nullified. Rather, the earthly, visible manifestation of the kingdom is yet to come (Rev. 20:1–6).
17:21 within you. I.e., within people’s hearts. The pronoun could hardly refer to the Pharisees in general.
17:22 The days will come. This introduces a brief discourse that has some similarities to the Olivet Discourse of Matthew 24; 25. you will desire to see one of the days of the Son of Man. I.e., desire to have Him physically present. This suggests a longing for His return to set things right (cf. Rev. 6:9–11; 22:20).
17:23, 24 See notes on Matthew 24:26.
17:25 must suffer. I.e., because it was the sovereign plan of God for Him to die as a substitute for sinners. Cf. 9:22; 18:31–33; 24:25, 26; Matthew 16:21; Mark 8:31.
17:26, 27 See note on Matthew 24:37.
17:28 in the days of Lot. I.e., judgment came suddenly, destroying people in the midst of their everyday activities (Gen. 19:24, 25). None of the things Jesus cited with regard to Noah’s day or Lot’s day were inherently sinful. But, people were so absorbed in the things of this life that they were utterly unprepared when the time of judgment came.
17:31 housetop. The typical house had a flat roof with an external stairway. The danger would be so great that those on the roofs should flee, without going into the house to retrieve anything.
17:32 Lot’s wife was destroyed on the very threshold of deliverance. Her attachment to Sodom was so powerful that she delayed and looked back; she was overwhelmed by oncoming judgment, just before reaching the place of safety (Gen. 19:26).
17:33 See note on 14:11.
17:34–36 See note on Matthew 24:40,41.
17:37 See note on Matthew 24:28.
k. parable of the persistent widow (18:1–8)
18:1 always . . . pray. A common theme in Paul’s epistles (see Introduction: Interpretive Challenges). Cf. Romans 1:9; 2:12; Ephesians 6:18; 1 Thessalonians 5:17; 2 Thessalonians 1:11. not lose heart. I.e., in light of the afflictions and hardships of life, and the evidence of approaching judgment (described in the preceding discourse).
18:2 did not fear God nor regard man. This man was thoroughly wicked. Christ described him as “unjust” (v. 6)—like the steward in 16:8. The judge is not given as a symbol of God, but rather in contrast to Him. If such an unjust man would respond to persistent pleas, would not God, who is not only just, but also loving and merciful, do so more readily?
18:5 weary me. Lit. “hit under the eye.” What the judge would not do out of compassion for the widow or reverence for God, he would do out of sheer frustration with her incessant pleading.
18:6 Hear what the unjust judge said. I.e., listen to the point of the story, namely, that God, who always does right and is filled with compassion for believers who suffer, will certainly respond to His beloved ones who cry for His help (v. 7).
18:8 speedily. He may delay long, but He does so for good reason (cf. 2 Pet. 3:8, 9) and when He acts, His vengeance is swift. will He really find faith. This suggests that when He returns, the true faith will be comparatively rare—as in the days of Noah (17:26), when only eight souls were saved. The period before His return will be marked by persecution, apostasy, and unbelief (Matt. 24:9–13, 24).
l. parable of the Pharisee and the publican (18:9–14)
18:9 This parable is rich with truth about the doctrine of justification by faith. It illustrates perfectly how a sinner who is utterly devoid of personal righteousness may be declared righteous before God instantaneously through an act of repentant faith. The parable is addressed to Pharisees who trusted their own righteousness (vv. 10, 11). Such confidence in one’s inherent righteousness is a damning hope (cf. Rom. 10:3; Phil. 3:9), because human righteousness—even the righteousness of the most fastidious Pharisee—falls short of the divine standard (Matt. 5:48). Scripture consistently teaches that sinners are justified when God’s perfect righteousness is imputed to their account (cf. Gen. 15:6; Rom. 4:4, 5; 2 Cor. 5:21; Phil. 3:4–9)—and it was only on that basis that this tax collector (or anyone else) could be saved.
18:12 fast twice a week. I.e., more than is required by any biblical standard (see note on 5:33 ). By exalting his own works, the Pharisee revealed that his entire hope lay in his not being as bad as someone else. He utterly lacked any sense of his own unworthiness and sin. Cf. verses 18–21; Matthew 19:17–20. See note on 17:7–10.
18:13 The tax collector’s humility is notable in everything about his posture and behavior. Here was a man who had been made to face the reality of his own sin, and his only response was abject humility and repentance. He contrasts with the Pharisee in virtually every detail. God, be merciful. He had no hope but the mercy of God. This is the point to which the law aims to bring every sinner (cf. Rom. 3:19, 20; 7:13; Gal 3:22–24).
18:14 justified. I.e., reckoned righteous before God by means of an imputed righteousness (see note on v. 9 ).
m. lesson about childlikeness (18:15–17)
18:17 as a little child. See note on Matthew 18:3.
n. lesson about commitment (18:18–30)
18:18-30 See notes on Matthew 19:16-30; Mark 10:17-31.
18:20 Quoted from Exodus 20:12-16; Deuteronomy 5:16-20.
o. lesson about the plan of redemption (18:31–34)
18:31 all things that are written by the prophets. E.g., Psalms 22; 69; Isaiah 53; Daniel 9:26; Zechariah 13:7.
18:32 delivered to the Gentiles. Each prophecy of Jesus’ death (cf. 9:22, 44; 12:50; 13:32, 33; 17:25) was more explicit than the last. This is His first mention of being turned over to the Gentiles.
18:33 He will rise again. Christ had predicted His resurrection on the third day before (9:22). But, the disciples missed the import of these words, and when He actually did rise, they were surprised by it (24:6).
18:34 they did not know. The whole matter of Christ’s death and Resurrection was not grasped by the Twelve. The reason may have been that they were enamored with other ideas about the Messiah and how His earthly rule would operate (cf. Matt. 16:22; 17:10; Acts 1:6).
3. Friend of sinners (18:35–19:10)
a. opening blind eyes (18:35–43)
18:35 Jericho. See note on Mark 10:46. blind man. There were actually two blind men. One probably spoke for both of them. See note on Matthew 20:30.
18:38 Son of David. An affirmation that he recognized Jesus as Messiah and King. See note on Matthew 9:27.
18:42 made you well. Lit. “saved you” (cf. Matt. 9:22; see note on Mark 5:34 ).
b. seeking and saving the lost (19:1–10)
19:2 chief tax collector. See note on Matthew 5:46. Zacchaeus probably oversaw a large tax district, and had other tax collectors working for him. Jericho alone was a prosperous trading center; so, it is certain that Zacchaeus was a wealthy man. It is striking to note that only a chapter earlier, Luke recorded the account of the rich young ruler, and Jesus’ statement about “how hard it is for those who have riches to enter the kingdom of God” (18:24). Here, Jesus demonstrates that with God, nothing is impossible (cf. 18:27).
19:3 the crowd. Christ was probably traveling with a large entourage of pilgrims to the Passover in Jerusalem. But “the crowd” apparently refers to people in Jericho who lined the street to see Him pass through. They had undoubtedly heard about the recent raising of Lazarus in Bethany, less than fifteen miles away (John 11). That, combined with His fame as a healer and teacher, stirred the entire city when word arrived that He was coming.
19:4 sycamore tree. A sturdy tree with low, spreading branches. A small person could get out on a limb and hang over the road. This was an undignified position for someone of Zacchaeus’s rank, but he was desperate to see Christ.
19:5 I must stay at your house. This was worded as a mandate, not a request. It is the only place in all the Gospels where Jesus invited Himself to be someone’s guest (cf. Is. 65:1).
19:6 joyfully. Such a despicable sinner as a typical tax collector (see note on Matt. 5:46 ) might have been distressed at the prospect of a visit from the perfect, sinless Son of God. But, Zacchaeus’s heart was prepared.
19:7 they all complained. Both the religious elite and the common people hated Zacchaeus. They did not understand and, in their blind pride, refused to see what possible righteous purpose Jesus had in visiting such a notorious sinner. But He had come to seek and to save the lost (v. 10). See note on 15:2.
19:8 I restore fourfold. Zacchaeus’s willingness to make restitution was proof that his conversion was genuine. It was the fruit, not the condition, of his salvation. The law required a penalty of one-fifth as restitution for money acquired by fraud (Lev. 6:5; Num. 5:6, 7), so Zacchaeus was doing more than was required. The law required four-fold restitution only when an animal was stolen and killed (Ex. 22:1). If the animal was found alive, only two-fold restitution was required (Ex. 22:4). But Zacchaeus judged his own crime severely, acknowledging that he was as guilty as the lowest common robber. Since much of his wealth had probably been acquired fraudulently, this was a costly commitment. On top of that, he gave half his goods to the poor. But Zacchaeus had just found incomprehensible spiritual riches and did not mind the loss of material wealth (see notes on 14:28; Matt. 13:44–46 ). He stands in stark contrast with the rich young ruler in 18:18–24.
19:9 a son of Abraham. A Jew by race for whom Christ came as Savior (cf. Matt. 1:21; 10:6; 15:24; John 4:22).
19:10 the Son of Man. See note on Matthew 8:20. to seek and to save that which was lost. The main theme of Luke’s Gospel. Cf. 5:31, 32; 15:4–7, 32; see notes on 1 Timothy 2:4; 4:10.
4. Judge of all the earth (19:11–27)
19:11 they thought. The disciples still mistakenly assumed that Christ would establish his kingdom on earth at Jerusalem (see note on 17:20 ).
19:12 a far country. Kings in Roman provinces like Galilee and Perea actually went to Rome to receive their kingdoms. The entire Herodian dynasty was dependent on Rome for ruling power, and Herod the Great himself had gone to Rome to be given his kingdom. This parable illustrates Christ, who would soon depart to receive His kingdom, and will one day return to rule. It is similar to the parable of the talents (Matt. 25:14–30) but there are significant differences (see note on v. 13 ). That parable was told during the Olivet Discourse (see note on Matt. 24:1–25:46 ); this one was told on the road from Jericho up to Jerusalem (cf. v. 28).
19:13 minas. A Greek measure of money, equal to slightly more than three month’s salary. The mina was one-sixtieth of a talent, meaning that the ten servants in this parable had been given a considerably smaller sum for which to be accountable than any of the three servants in the parable of the talents (Matt. 25:14–30).
19:14 sent a delegation after him. This was precisely what had happened to Archelaus (see note on Matt. 2:22 ), son of Herod the Great, when he went to Rome to be made tetrarch of Judea. A delegation of Jews traveled to Rome with a protest to Caesar Augustus (see note on 2:1 ). He refused their complaint and made Archelaus king anyway. Archelaus subsequently built his palace in Jericho, not far from where Jesus told this parable. Archelaus’s rule was so inept and despotic that Rome quickly replaced him with a succession of procurators, of whom Pontius Pilate was the fifth. With this parable, Jesus warned that the Jews were about to do the same thing, in a spiritual sense, to their true Messiah.
19:15–27 See notes on Matthew 25:14–30.
19:15 when he returned. This pictured Christ’s return to earth. The full manifestation of His kingdom on earth awaits that time. See note on 17:20.
19:17 faithful in a very little. See note on verse 13. Those with relatively small gifts and opportunities are just as responsible to use them faithfully as those who are given much more. over ten cities. The reward is incomparably greater than the ten minas warranted. Note also that the rewards were apportioned according to the servants’ diligence: the one who gained ten minas was given ten cities, the one who gained five minas, five cities (v. 19), and so on.
19:21 I feared you. A craven fear, not borne out of love or reverence, but tainted with contempt for the master (see note on Matt. 25:24 ). Had he had any true regard for the master, a righteous “fear” would have provoked diligence rather than sloth.
19:22 You knew. See note on Matthew 25:26. This did not suggest that what the man “knew” about the master was true. However, even the knowledge he claimed to have was enough to condemn him. Thus will it be with the wicked in the day of judgment.
19:26 See note on Matthew 25:29.
19:27 those enemies of mine. These illustrated the Jews who actively opposed him. slay them before me. This spoke of harsh, violent judgment and may be a reference to the destruction of Jerusalem (see note on Matt. 24:2 ).
IV. THE PASSION WEEK (19:28–23:56)
1. The triumphal entry (19:28–40)
19:28 up to Jerusalem. The road from Jericho to Jerusalem was a steep ascent, rising some 4,000 feet in about 20 miles. This represented the last leg of the long journey that began in 9:51 (see note there ).
19:29 Bethphage. See note on Matthew 21:1. Bethany. Jesus often stayed there during His visits to Jerusalem. See note on 10:38. mountain called Olivet. The main peak of a ridge running north to south, located east of the Kidron Valley, adjacent to the temple. Olivet derived its name from the dense olive groves that once covered it. See note on Matthew 24:3.
19:30–36 See notes on Matthew 21:1–8; Mark 11:1–8.
19:30 colt. The other Gospels say this was a donkey colt (cf. Zech. 9:9), and Matthew reveals that the mare was brought along as well (see note on Matt. 21:6 ). which no one has ever sat. See note on Mark 11:2.
19:36 spread their clothes. See notes on Matthew 21:8; Mark 11:8. Luke omits the cutting of palm branches mentioned by Matthew and Mark.
19:37 the whole multitude of the disciples. Doubtless many in the crowd were not true disciples. mighty works. John 12:17, 18 specifically mentions that news of the raising of Lazarus had provoked many in the crowd to come to see Jesus.
19:38 Blessed is the King. Quoting Psalm 118:26, they hailed Jesus as Messiah. See note on Matthew 21:9. Peace in heaven. Only Luke reported this phrase. It is reminiscent of the angels’ message in 2:14.
19:39 rebuke Your disciples. The Pharisees were offended by people offering Him such worshipful praise. They wanted Him to stop them.
19:40 the stones would immediately cry out. This was a strong claim of deity, and perhaps a reference to the words of Habakkuk 2:11. Scripture often speaks of inanimate nature praising God. Cf. Psalms 96:11; 98:7–9; 114:7; Isaiah 55:12. Cf. also the words of John the Baptist in Matthew 3:9; note the fulfillment of Jesus’ words in Matthew 27:51.
2. Christ weeps over the city (19:41–44)
19:41, 42 Only Luke recorded the weeping of Jesus over the city of Jerusalem. Christ grieved over Jerusalem on at least two other occasions (13:34; Matt. 23:37). The timing of this lament may seem incongruous with the triumphal entry, but it reveals that Jesus knew the true superficiality of the peoples’ hearts, and His mood was anything but giddy as He rode into the city. The same crowd would soon cry for his death (23:21).
19:43 surround you and close you in. Cf. 21:20. This is precisely the method used by Titus when he laid siege to Jerusalem in A.D. 70. He surrounded the city on April 9, cutting off all supplies, and trapping thousands of people who had been in Jerusalem for the Passover and Feast of Unleavened Bread (just completed). The Romans systematically built embankments around the city, gradually starving the city’s inhabitants. The Romans held the city in this manner through the summer, defeating various sections of the city one by one. The final overthrow of the city occurred in early September.
19:44 and level you. This was literally fulfilled. The Romans utterly demolished the city, temple, residences, and people. Men, women, and children were brutally slaughtered by the tens of thousands. The few survivors were carried off to become victims of the Roman circus games and gladiatorial bouts. because you did not know the time of your visitation. I.e., Jerusalem’s utter destruction was divine judgment for their failure to recognize and embrace their Messiah when He visited them (cf. 20:13–16; John 1:10, 11).
1. He cleanses the temple (19:45, 46)
19:45, 46 This was the second time Jesus had driven the sellers out of the temple, and is a different incident from the one described in John 2:14–16. He quotes from Isaiah 56:7. See note on Matthew 21:12.
Passion Week–Sunday to Wednesday
| Day | Event | Biblical Reference |
| Sunday | The triumphal entry into Jerusalem | Mark 11:1–11 |
| Monday | Cleanses the temple in Jerusalem | Mark 11:15–19 |
| Tuesday | The Sanhedrin challenges Jesus' authority Jesus foretells the destruction of Jerusalem and His Second Coming Mary anoints Jesus at Bethany | Luke 20:1–8 Matt. 24; 25 John 12:2–8 |
| Wednesday | Judas bargains with the Jewish rulers to betray Jesus | Luke 22:3–6 |
2. He teaches the Passover crowds (19:47, 48)
19:47 chief priests. See note on Matthew 2:4. The rulers of the temple. scribes. Mostly Pharisees, experts in the law and traditions. leaders of the people. Prominent Jewish laymen with influence in temple affairs. By bringing His ministry to the temple, Christ had walked into the very heart of the opposition against Him. sought to destroy Him. I.e., kill Him (cf. 22:2; Matt. 26:3, 4; John 5:16–18; 7:1, 19, 25).
1. He contends with the Jewish rulers (20:1–8)
20:1 one of those days. Probably Tuesday of Passion Week. The triumphal entry was on Sunday, and the cleansing of the temple on Monday. The events in this chapter best fit Tuesday in the chronology of that week. This chapter features a series of carefully coordinated attacks on Christ by the Jewish leaders. chief priests . . . scribes . . . elders. See note on 19:47. Each of these groups played a unique role in the various attacks that follow. Each was also represented in the Sanhedrin, the Jewish council (see note on Matt.26:59 )—suggesting that the council had met to orchestrate the attack against Him. Their attacks came in the form of a series of questions designed to entrap Jesus (see notes on vv. 2, 22, 33 ).
20:2–8 See notes on Matthew 21:23, 25.
20:2 This was the first in a series of questions designed to entrap Jesus. This question was raised by the chief priests, scribes, and elders—evidently representatives of the Sanhedrin. See notes on verses 22, 33.
20:5 Why then did you not believe him? John had clearly testified that Jesus was the Messiah. If John was a prophet whose words were true, they ought to believe his testimony about Christ. On the other hand, it would have been political folly for the Pharisees to attack the legitimacy of John the Baptist or deny his authority as a prophet of God. John was enormously popular with the people, and a martyr at the hands of the despised Herod. For the Pharisees to question John’s authority was to attack a national hero, and they knew better than that. So they pleaded ignorance (v. 7).
20:8 Neither will I tell you. Jesus exposed the hypocrisy of the question, unmasking their evil motives. He wasted no truth on them (cf. Matt. 7:6).
2. He teaches the Passover crowds (20:9–21:38)
a. parable of the wicked vinedressers (20:9–19)
20:9–19 See notes on Matthew 21:33–45; Mark 12:1–12.
20:9 the people. Luke alone noted the parable was addressed to all the people, not just the Jewish leaders.
20:13 beloved son. Both Luke and Mark recorded this expression, which makes clear that the son in the parable is an illustration of Christ (see note on Matt. 21:37 ).
20:16 destroy those vinedressers. This probably pictures the destruction of Jerusalem (see note on 19:43 ). give the vineyard to others. See note on 21:24. Certainly not! Only Luke recorded this hostile reaction from the crowd. The response suggests that they grasped the meaning of the parable.
20:17 Quoted from Psalm 118:22.
20:18 Whoever falls . . . on whomever it falls. See note on Matthew 21:44. The expression was a quotation from Isaiah 8:13–15, which speaks of Jehovah. Like so many other OT passages applied to Christ, it proves that He was Jehovah incarnate.
b. answer to the Pharisees about paying taxes (20:20–26)
20:20 spies. The fact that the Jewish leaders resorted to such tactics is a measure of their desperation. They could not find any legitimate reason to accuse Him (cf. 6:7; 11:53, 54; Matt. 22:15; 26:59, 60). the governor. I.e., Pilate, who was in town for the coming Passover and Feast of Unleavened Bread (see note on Matt. 27:2 ).
20:21–26 See notes on Matthew 22:16–21; Mark 12:13–17.
20:22 This was the second in a series of questions designed to entrap Him. This question was raised by the Pharisees and Herodians (Mark 12:13). See notes on verses 2, 33.
20:24 Whose image. The image on the denarius was one of the main reasons the Jews chafed at the poll tax. They claimed it was a violation of the commandment against graven images, and since Caesar pretended to a position tantamount to deity, the paying of the tax was unlawful worship—and in the minds of many, tantamount to gross idolatry. See notes on Matthew 22:19; Mark 12:16.
20:25 Render therefore to Caesar. Christ thus recognized that all citizens have duties to the secular state, as well as duties to God—and He recognized a legitimate distinction between the two (see notes on Matt.22:21; Mark 12:17 ).
c. answer to the Sadducees about the resurrection (20:27–40)
20:27–38 See notes on Matthew 22:23–32; Mark 12:18–27.
20:27 Sadducees. See note on Matthew 3:7.
20:28 his brother should take his wife. According to the law of levirate marriage outlined in Deuteronomy 25:5 (see note on Matt. 22:24 ).
20:33 This was the third in a series of questions designed to entrap Jesus. This question was raised by the Sadducees (v. 27). See notes on verses 2, 22. Matthew 22:34–40 and Mark 12:28–34 recorded one last question raised by a scribe. Luke omitted it from his record.
20:36 equal to the angels. I.e., like the angels in that they do not procreate (see note on Matt. 22:30 ).
20:37 the burning bush passage. Exodus 3:1–4:17. In that passage God identified Himself to Moses as the God of Abraham, Isaac, and Jacob—using the present tense. He didn’t say He was their God, but “I AM” their God, indicating that their existence had not ended with their deaths.
20:38 all live to Him. Only Luke records this phrase. All people—whether departed from their earthly bodies or not—are still living, and will live forever. No one is annihilated in death (cf. John 5:28–30).
20:39 Teacher, You have spoken well. Christ had given a powerful argument for the resurrection of the dead and, on that subject, the Pharisees agreed with Him against the Sadducees. This scribe, in spite of his hatred for Christ, was pleased with the answer He had given.
20:40 they dared not question Him. The more questions He answered, the clearer it became that His understanding and authority were vastly superior to that of the scribes and Pharisees. Cf. Matthew 22:46; Mark 12:34.
d. question for the scribes about messianic prophecy (20:41–47)
20:41–44 After the Jewish leaders gave up questioning Him, Christ turned the tables and posed a question to them. See notes on Matthew 22:42–45; Mark 12:35–37.
20:42 Quoted from Psalm110:1.
20:45–47 See notes on Mark 12:38–40.
e. lesson of the widow’s mite (21:1–4)
21:1 the treasury. Thirteen chests with funnel-shaped openings stood in the court of the women. Each was labeled for a specific use, and donations were given accordingly.
21:2 poor widow. The Greek expression signifies extreme poverty. This woman was desperately poor, and more fit to be a recipient of charity than a donor. mites. The smallest copper coins in use in Palestine, worth about one-eighth of a cent, but representing all on which this woman had to live (v. 4). See note on Mark 12:42.
21:3 has put in more. I.e., more in proportion to her means and, therefore, more in the sight of God.
21:4 out of their abundance. There was nothing sacrificial about their giving.
f. prophecy about the destruction of Jerusalem (21:5–24)
21:5 beautiful stones. See notes on Matthew 24:1; Mark 13:1. donations. Wealthy people gave gifts of gold sculpture, golden plaques, and other treasures to the temple. Herod had donated a golden vine with clusters of golden grapes nearly six feet tall. The gifts were displayed on the walls and suspended in the portico. They constituted an unimaginable collection of wealth. All of these riches were looted by the Romans when the temple was destroyed (v. 6).
21:6–17 See notes on Matthew 24:2–10; Mark 13:2–11.
21:8 do not go after them. Cf. 17:23. See note on Matthew 24:26.
21:9 the end. See notes on Matthew 24:6, 14.
21:11 signs from heaven. The cross references in Matthew 24:7 and Mark 13:8 omit this phrase. Cf. verse 25. See note on Mark 13:25.
21:13 an occasion for testimony. Trials are always opportunities (James 1:2–4), and persecution is often an opportunity to magnify one’s testimony.
21:14 not to meditate beforehand. See note on 12:11.
21:18 not a hair. Cf. verse 16. This was not a promise for the preservation of their physical lives, but a guarantee that they would suffer no eternal loss. God Himself sovereignly preserves His own. See note on John 10:28, 29.
21:19 The true sense of this verse seems to be, “By endurance you shall obtain salvation,” referring to the final aspect of salvation, namely, glorification. See note on Matthew 24:13.
21:20 Jerusalem surrounded by armies. See note on 19:43. A comparison with Matthew 24:15, 16 and Mark 13:14 suggests that this sign is closely associated with “the abomination of desolation” (see notes on Matt. 24:15; Dan. 9:27; 11:31 ). This sign of Jerusalem under siege was previewed in A.D. 70, but awaits its fulfillment in the future.
21:21 the mountains. See notes on Matthew 24:16; Mark 13:14.
21:22 vengeance. I.e., God’s righteous retribution against sin.
21:23 pregnant . . . nursing. See note on Mark 13:17.
21:24 the times of the Gentiles. This expression is unique to Luke. It identifies the era from Israel’s captivity (c. 586 B.C. to Babylon; cf. 2 Kin. 25) to her restoration in the kingdom (Rev. 20:1–6). It has been a time during which, in accord with God’s purpose, Gentiles have dominated or threatened Jerusalem. The era has also been marked by vast spiritual privileges for the Gentile nations (cf. Is. 66:12; Mal. 1:11; Matt. 24:14; Mark 13:10).
g. signs of the times (21:25–38)
21:25 there will be signs. The celestial signs and wonders described here immediately precede the return of Christ. See note on Matthew 24:29.
21:27 coming. Quoted from Daniel 7:13. See notes on Matthew 24:30,31; Mark 13:26, 27. Cf. 2 Thessalonians 1:7–10; Revelaltion 19:11–16.
21:28 lift up your heads. The dreadful tribulations and signs that mark the last days are a cause of great expectation, joy, and triumph for the true believer. redemption. I.e., the final fullness of redemption, when the redeemed are reunited with Christ forever.
21:29–33 See notes on Matthew 24:32–36; Mark 13:29–32.
21:34 that Day. I.e., the day of His return. See note on Matthew 24:37. When Christ mentions His return, he invariably enjoins watchfulness (cf. 12:37–40; Matt. 25:13; Mark 13:33–37).
21:36 pray always. See note on 18:1. that you may be counted worthy. Older manuscripts say “that you may have strength.”
21:37 in the daytime. I.e., during the days of that final week in Jerusalem.
1. The plot against Jesus (22:1, 2)
22:1 which is called Passover. See note on Matthew 26:17. Passover was a single day, followed immediately by the Feast of the Unleavened Bread (Lev. 23:5, 6). The whole season could be referred to by either name (cf. v. 7).
22:2 chief priests and the scribes. See notes on 19:47; 20:1. for they feared the people. They were, therefore, plotting secretly, hoping to eliminate Him after the Passover season, when Jerusalem would not be filled with so many people (cf. v. 6; Matt. 26:4, 5; Mark 14:1, 2). But these events occurred according to God’s timetable, not theirs (see note on Matt. 26:2 ).
2. Judas joins the conspiracy (22:3–6)
22:3 Satan entered. I.e., Judas was possessed by Satan himself. Satan evidently gained direct control over Judas on two occasions—once just before Judas arranged his betrayal with the chief priests and again during the Last Supper (John 13:27), immediately before the betrayal was actually carried out.
22:4 captains. I.e., the temple guard, a security force consisting of Levites.
22:5 agreed to give him money. Matthew 26:15 says thirty pieces of silver, the price of a slave (Ex. 21:32).
1. Preparation for Passover (22:7–13)
22:7 the Day of Unleavened Bread. I.e., the first day of the feast season (see note on Matt. 26:17 ). The people from Galilee celebrated the Passover on Thursday evening (see Introduction to John: Interpretive Challenges) so the lambs were killed in the afternoon of that day. The disciples and Jesus ate the Passover meal that evening, after sundown, (when Passover officially began). Judeans would follow this same sequence one day later on Friday.
22:8 Peter and John. Identified only by Luke. Go and prepare. This was no small task. They had to take the paschal lamb to be sacrificed, and make preparations for a meal for thirteen (v. 14). But preliminary arrangements for the meal had apparently been made personally by Jesus Himself, and the owner of the Upper Room took care of many details for them. See note on Matthew 26:18.
22:10 a man . . . carrying . . . water. Probably part of his work to prepare for the meal. Normally carrying water was woman’s work, so a man carrying a pitcher would stand out. It is unlikely that the water pitcher was any sort of prearranged signal. Christ’s knowledge of what the man would be doing at the precise moment the disciples arrived appears to be a manifestation of His divine omniscience.
22:12 a large, furnished upper room. One of many such rooms for rent in Jerusalem that were maintained for the express purpose of providing pilgrims a place to celebrate feasts. The furnishings undoubtedly included everything necessary to prepare and serve a meal.
2. The Lord’s Supper (22:14–38)
22:14 the hour had come. I.e., sundown, marking the official beginning of Passover (see note on v. 7 ). sat down. I.e., reclined.
22:15 With fervent desire. Cf. John 13:1. He wanted to prepare them for what was coming.
22:16 fulfilled. Christ’s death on the following day fulfilled the symbolism of the Passover meal. Passover was both a memorial of the deliverance from Egypt, and a prophetic type of the sacrifice of Christ.
22:17 Then He took the cup. Luke mentions two cups (cf. v. 20). The Passover seder involved the sharing of four cups of diluted red wine. This cup was the first of the four (the cup of thanksgiving) and was preliminary to the institution of the Lord’s Supper (see note on 1 Cor. 10:16 ). It represented the end of His time of eating and drinking with the disciples, particularly partaking of the Passover (v. 18; cf. 5:34, 35; Matt. 9:15; 26:29; see note on Mark 14:25 ).
22:19 This is My body. I.e., it represented Jesus’ body (cf. the words of 8:11, “The seed is the word of God”—see also v 20). Such metaphorical language was a typical Hebraism. No eucharistic miracle of transubstantiation was implied, nor could the disciples have missed the symbolic intent of His statement, for His actual body—yet unbroken—was before their very eyes. See note on Matthew 26:26. do this. Thus, He established the observance as an ordinance for worship (see notes on 1 Cor. 11:23–26 ). remembrance of Me. Passover had looked forward to the sacrifice of Christ; He transformed the seder into an altogether different ceremony, which looks back in remembrance at His atoning death.
22:20 took the cup. This is the third (the cup of blessing) of the four cups in the Passover celebration (see note on 1 Cor. 10:16 ). after supper. Cf. 1 Corinthians 11:25. These two verses are virtually identical in form. Paul stated that he had received his information about this event from the Lord Himself (1 Cor. 11:23). This cup is the New Covenant. Clearly, the cup only represented the New Covenant (see note on v. 19 ).
22:21 the hand of My betrayer is with Me. Luke recounted the details of the Lord’s Supper topically, not chronologically (see Introduction: Background and Setting; see note on 1:3 ). Matthew and Mark placed Jesus’ warning about the betrayer prior to the giving of the bread and cup; Luke put it afterward. Only John 13:30 records Judas’s departure, but John says nothing about the bread and cup. So it is difficult to tell by comparison whether Judas left before or after the institution of the Lord’s Supper. But Luke’s words here seem to imply that Judas actually shared in that event. If so, his presence at that time makes his hypocrisy and crime all the more despicable (cf. 1 Cor. 11:27–30).
22:22 as it has been determined. Every detail of the Crucifixion of Christ was under the sovereign control of God and in accord with His eternal purposes. Cf. Acts 2:23; 4:26–28. but woe. The fact that Judas’ betrayal was part of God’s plan does not free him from the guilt of a crime he entered into willfully. God’s sovereignty is never a legitimate excuse for human guilt.
22:24 a dispute. Cf. 9:46; Matthew 20:20–24. This dispute may have prompted the episode where Christ washed their feet (John 13:1–20). It reveals how large an issue this was in the minds of the disciples, and how far they were from grasping all that He had taught them.
22:25 benefactors. Cf. Matthew 20:25. This title was used by the heathen rulers of both Egypt and Syria, though it was rarely a fitting description. The intent was to portray themselves as champions of their people, but it had a very condescending ring to it—especially when so many “benefactors” were actually ruthless tyrants.
22:26 he who serves. Cf. Matthew 20:26–28. This is an apparent reference to the washing of their feet (see note on v. 24 ). Christ Himself had modeled such servitude throughout His ministry (v. 27; cf. Phil. 2:5–8).
22:28 My trials. Christ’s entire life and ministry were filled with temptations (4:1–13); hardships (9:58); sorrows (19:41); and agonies (v. 44)—not to mention the sufferings of the Cross which He knew were yet to come.
22:29 I bestow upon you a kingdom. Christ confirmed the disciples’ expectation of an earthly kingdom yet to come. It would not come in the timing or the manner that they hoped; but He affirmed the promise that such a kingdom would indeed be established, and that they would have a principal role in it (v. 30; cf. Matt. 19:28).
22:30 judging the twelve tribes of Israel. The language identifies this as a millennial promise. See note on Revelation 20:4.
22:31 Simon, Simon. The repetition of the name (cf. 10:41; Acts 9:4) implied an earnest and somber tone of warning. Christ Himself had given Simon the name Peter (6:14), but here He reverted to his old name, perhaps to intensify His rebuke about Peter’s fleshly overconfidence. The context also suggests that Peter may have been one of the more vocal participants in the dispute of verse 24. Satan has asked for you. Though addressed specifically to Peter, this warning embraced the other disciples as well. The pronoun “you” is plural in the Greek text. sift you as wheat. The imagery is apt. It suggests that such trials, though unsettling and undesirable, have a necessary refining effect.
22:32 I have prayed for you. The pronoun “you” is singular (see note on v. 31 ). Although it is clear that He prayed for all of them (John 17:6–19), He personally assured Peter of His prayers and of Peter’s ultimate victory, even encouraging Peter to be an encourager to the others. that your faith should not fail. Peter himself failed miserably, but his faith was never overthrown (cf. John 21:18, 19).
22:34 you will deny. This prediction of Peter’s denial evidently took place in the upper room (cf. John 13:38). Matthew 26:34 and Mark 14:30 record a second, nearly identical incident, which took place on the Mount of Olives on the way to Gethsemane (cf. Matt. 26:30; Mark 14:26).
22:35 When I sent you. Cf. 9:3; 10:4.
22:36 But now. When Christ sent them out before, He had sovereignly arranged for their needs to be met. Henceforth, they were to use normal means to provide for their own support and protection. The money bag, knapsack, and sword were figurative expressions for such means (the sword being emblematic of protection, not aggression). But they mistakenly took His words literally (v. 38).
22:37 Quoted from Isaiah 53:12.
22:38 two swords. These were short, dagger-like instruments—more like knives than swords. There was nothing unusual about the carrying of such weapons in that culture. They had many practical uses besides violence against other people. It is enough. I.e., enough of such talk (cf. v. 51).
3. The agony in the garden (22:39–46)
22:39 Mount of Olives. See notes on 19:29; Matthew 24:3. His disciples also followed Him. Matthew 26:36, 37 and Mark 14:32, 33 give more details. He left most of the disciples at the entrance to Gethsemane, and took Peter, James, and John inside with Him to pray.
22:40 the place. Gethsemane. See notes on Matthew 26:36; Mark 14:32. Pray. He had already warned them—and Peter in particular—that an egregious trial was imminent (v. 31). Sadly, that warning, as well as His imploring them to pray, went unheeded.
22:41 about a stone’s throw. I.e., within earshot. His prayer was partly for their benefit (cf. John 11:41, 42).
22:42 this cup. I.e., the cup of divine wrath (cf. Is. 51:17, 22; Jer. 25:15–17, 27–29; Lam. 4:21, 22; Ezek. 23:31–34; Hab. 2:16). not My will. Cf. Matthew 26:39; John 4:34; 5:30; 6:38; 8:29. This does not imply that there was any conflict between the will of the Father and the will of the Son. It was a perfectly normal expression of His humanity that He shrank from the cup of divine wrath (see note on Matt. 26:39 ). But even though the cup was abhorrent to Him, He willingly took it, because it was the will of the Father. In this prayer, He was consciously, deliberately, and voluntarily subjugating all His human desires to the Father’s perfect will. Thus, there was neither conflict between Father and Son, nor between the deity of Christ and His human desires.
22:43, 44 The facts in these verses are related only by Luke, the physician.
22:44 like great drops of blood. This suggests a dangerous condition known as hematidrosis, the effusion of blood in one’s perspiration. It can be caused by extreme anguish or physical strain. Subcutaneous capillaries dilate and burst, mingling blood with sweat. Christ Himself stated that His distress had brought Him to the threshold of death (see notes on Matt. 26:38; Mark 14:34; cf. Heb 12:3, 4).
22:45 sleeping from sorrow. Cf. 9:32. The emotional strain was wearing on the disciples, as well as Christ. Their response, however, was to capitulate to fleshly cravings. Thus, they gratified their immediate desire for sleep, rather than staying awake to pray for strength, as Christ had commanded them (v. 40). All the reasons for their subsequent failure are found in their behavior in the garden.
22:46 Rise and pray. A tender appeal to the disciples, who in their weakness were disobeying Him at a critical moment. He may have been summoning them to a standing posture, to help overcome their drowsiness. Matthew 26:43 and Mark 14:40 reveal that He again found them sleeping at least one more time.
22:47 a multitude. These were heavily armed representatives of the Sanhedrin (Matt. 26:47; Mark 14:43), accompanied by a Roman cohort with lanterns, torches, and weapons (John 18:3). kiss. A typical greeting, but this was the prearranged signal by which Judas would identify Christ for the soldiers (cf. Matt. 26:48, 49; see note on Mark 14:44 ).
22:50 cut off his right ear. All four Gospels record this incident. Only John reveals that the swordsman was Peter and the victim was named Malchus (John 18:10). And only Luke, the physician, records the subsequent healing (v. 51).
22:51 Permit even this. I.e., the betrayal and arrest (cf. John 18:11). All was proceeding according to the divine timetable (see note on v. 22 ). touched his ear and healed him. This is the only instance in all of Scripture where Christ healed a flesh wound. The miracle is also unique in that Christ healed an enemy, unasked, and without any evidence of faith in the recipient. It is also remarkable that such a dramatic miracle had no effect whatsoever on the hearts of those men. Neither had the explosive power of Jesus’ words, which knocked them to the ground (John 18:6). They carried on with the arrest as if nothing peculiar had happened (v. 54).
22:53 this is your hour. I.e., nighttime, the hour of darkness. They had not the courage to confront Him in the presence of the crowds at the temple, where He had openly taught each day. Their skulking tactics betrayed the truth about their hearts. Nighttime was a fitting hour for the servants of the power of darkness (Satan) to be afoot (cf. John 3:20, 21; Eph. 5:8, 12–15; 1 Thess. 5:5–7).
22:54 the high priest’s house. I.e., Caiaphas’s house. See note on Matthew 26:57. Peter followed at a distance. All four Gospels record this fact. John indicates that another disciple—presumably himself—also followed (John 18:15).
22:56 a certain servant girl. All four Gospels mention her. She appears to have been the doorkeeper of Annas’ house (cf. Matt. 26:69; Mark 14:66; John 18:17).
22:57 But he denied Him. John 18:13–18 says this first denial took place while Jesus was being examined by Annas, father-in-law of Caiaphas (see note on 3:2 ). Both accounts mention a fire in the courtyard (v. 55; John 18:18), so it may be that the houses of Annas and Caiaphas shared a common courtyard. Only John mentions the examination by Annas, so the other Gospels describe Peter’s three-fold denial as an incident that took place in the porch and courtyard of Caiaphas’s house.
22:58 another saw him. “Another” is a masculine pronoun in the Greek, indicating a man. Mark 14:69 says this second challenge to Peter came from the same servant girl who first recognized him (v. 56). The supposed discrepancy is easily reconciled when it is remembered that Peter was among several bystanders, and many of them questioned him at once (Matt. 26:73). He responded with his second denial.
22:59 he is a Galilean. They knew because of his accent (Matt. 26:73).
22:61 the Lord turned and looked at Peter. Luke alone records that Jesus made eye contact with Peter. The verb used suggests an intent, fixed look. The fact that He could see Peter suggests that the men holding Jesus had already brought Him into the courtyard to beat Him (v. 63). Peter remembered. See note on Matthew 26:75.
Passion Week—Thursday to Sunday
| Day | Event | Biblical Reference |
| Thursday | Jesus eats the Passover meal with His disciples and institutes the Memorial Supper Prays in Gethsemane for His disciples | John 13:1–30 Mark 14:22–26 John 17 |
| Friday | His betrayal and arrest in the Garden of Gethsemane Jesus questioned by Annas, the former high priest Condemned by Caiaphas and the Sanhedrin Peter denies Jesus three times Jesus is formally condemned by the Sanhedrin Judas commits suicide The trial of Jesus before Pilate Jesus’ appearance before Herod Antipas Formally sentenced to death by Pilate Jesus is mocked and crucified between two thieves The veil of the temple is torn as Jesus dies His burial in the tomb of Joseph of Arimathea | Mark 14:43–50 John 18:12–24 Mark 14:53–65 John 18:15–27 Luke 22:66–71 Matt. 27:3–10 Luke 23:1–5 Luke 23:6–12 Luke 23:13–25 Mark 15:16–27 Matt. 27:51–56 John 19:31–42 |
| Saturday | The women rested on the Sabbath | Luke 23:56 |
| Sunday | Jesus is raised from the dead | Luke 24:1–9 |
2. Jesus mocked and beaten (22:63–65)
22:63 mocked Him and beat Him. Luke includes no details about Caiaphas’s first interrogation of Jesus, recorded in Matthew 26:59–68; Mark 14:55–65. The beating described here evidently took place after that first examination, before the Sanhedrin could assemble for its official hearing (v. 66).
3. The trial before the Sanhedrin (22:66–71)
22:66 As soon as it was day. Criminal trials were not deemed legal if held at night, so the Sanhedrin dutifully waited until daybreak to render the verdict on which they had already agreed anyway (cf. Matt. 26:66; Mark 14:64).
22:67 If You are the Christ. The Sanhedrin subjected Him to the same set of questions He had been asked in the nighttime trial, and the answers He gave were substantially the same (cf. vv. 67–71; Matt. 26:63–66; Mark 14:61–64).
4. The trials before Pilate and Herod (23:1–25)
23:1 the whole multitude of them. I.e., the entire Sanhedrin, some seventy men. At least one member of the council, Joseph of Arimathea, dissented from the decision to condemn Christ (vv. 50–52). led Him to Pilate. See note on Matthew 27:2.
23:2 forbidding to pay taxes to Caesar. This was a deliberate lie. Members of the Sanhedrin had publicly questioned Jesus on this very issue (hoping to discredit Him before the Jews), and He expressly upheld Caesar’s right to demand taxes (20:20–25). saying that He . . . is Christ, a King. This was innuendo, implying that He was seditious against Rome—another untrue charge.
23:3 It is as you say. John 18:33–37 gives a fuller account of Jesus’ reply to this question.
| Religious Trials | |
| Before Annas | John 18:12–14 |
| Before Caiaphas | Matt. 26:57–68 |
| Before the Sanhedrin | Matt. 27:1, 2 |
| Civil Trials | |
| Before Pilate | John 18:28–38 |
| Before Herod | Luke 23:6–12 |
| Before Pilate | John 18:39–19:16 |
23:4 no fault. Despite the Jewish leaders’ desperate attempts to accuse Him, Pilate was satisfied that Jesus was no insurrectionist, but the ferocity of the people made him afraid to exonerate Jesus. He was relieved to hear that Jesus was a Galilean, because that gave him an excuse to send Him to Herod (vv. 5, 6).
23:7 Herod’s jurisdiction. See note on 13:31. sent Him to Herod. Herod had come to Jerusalem for the feasts, and Pilate seized the opportunity to free himself from a political dilemma by sending Jesus to his rival. See note on verse 12.
23:8 desired . . . to see Him. Herod’s interest in Christ was fueled by the fact that Christ reminded him of his late nemesis, John the Baptist (cf. 9:7–9). At one time, Herod had apparently threatened to kill Jesus (13:31–33), but with Christ in Judea rather than Galilee and Perea (where Herod ruled), the king’s concern seems to have been nothing more than an eager curiosity.
23:9 answered him nothing. It is significant that in all of Jesus’ various interrogations, Herod was the only one to whom He refused to speak. Cf. Matthew 7:6. Herod had summarily rejected the truth when he heard it from John the Baptist; so it would have been pointless for Jesus to answer him. Cf. Isaiah 53:7; Psalms 38:13, 14; 39:1, 2, 9; 1 Pet. 2:23.
23:11 men of war. I.e., his security force. treated Him with contempt. Herod made Christ and the charges against Him as an occasion for a joke for Pilate’s amusement (v. 12). a gorgeous robe. Probably not the same robe mentioned in Matthew 27:28, which was a military cloak. This was an elegant king’s garment, probably one that Herod was prepared to discard.
23:12 friends. Based on their common unjust and cowardly treatment of Jesus.
23:13 called together. Pilate intended to declare Christ not guilty (v. 14), and it was his intention to make the verdict as public as possible. He undoubtedly expected that it would put an end to the whole matter.
23:14, 15 Pilate and Herod concurred in the verdict (cf. 1 Tim. 6:13).
23:16 I will . . . chastise Him. Cf. verse 22. Though Pilate found Jesus innocent of any wrongdoing, he was prepared to scourge Him merely to pacify the Jews. But even that punishment, severe as it was (see note on Matt. 27:26 ), could not quench their thirst for His blood.
23:17 it was necessary. I.e., because it was a long-standing Jewish custom (John 18:39), traditionally honored by the Romans.
23:18 Barabbas. See note on Mark 15:7.
23:21 Crucify Him. Crucifixion was the most painful and disgraceful form of execution the Romans employed. See note on Matthew 27:31.
23:22 the third time. Pilate repeatedly gave powerful testimony to the innocence of Christ (vv. 4, 14, 15). In doing so, he not only condemned the Jews, who demanded Jesus’ death, but also himself, because he handed the Savior over without cause.
23:24 Pilate gave sentence. Pilate’s response reveals his lack of principle. His desire to please the Jews for political reasons (to save himself from Rome’s displeasure) ultimately overcame his desire to set Jesus free (cf. v. 20). John 18:39–19:16 gives a much more detailed account of Pilate’s decision to hand Jesus over.
| Jesus offered drugged drink to lessen suffering | Matt. 27:34 |
| Jesus crucified | Matt. 27:35 |
| Jesus cries, “Father, forgive them” | Luke 23:34 |
| Soldiers gamble for Jesus’ clothing | Matt. 27:35 |
| Jesus mocked by observers | Matt. 27:39–44; Mark 15:29 |
| Jesus ridiculed by the two thieves | Matt. 27:44 |
| One of the thieves believes | Luke 23:39–43 |
| Jesus promises, “Today you will be in paradise” | Luke 23:43 |
| Jesus speaks to Mary, “Behold your son” | John 19:26, 27 |
| Darkness falls on the scene | Matt. 27:45; Mark 15:33; Luke 23:44 |
| Jesus cries, “My God, my God” | Matt. 27:46, 47; Mark 15:34–36 |
| Jesus cries, “I thirst” | John 19:28 |
| Jesus cries, “It is finished” | John 19:30 |
| Jesus cries, “Father, into thy hands” | Luke 23:46 |
| Jesus releases His spirit | Matt. 27:50; Mark 15:37 |
23:26 Simon a Cyrenian. All three synoptic Gospels mention Simon. See notes on Matthew 27:32; Mark 15:21.
23:28 Daughters of Jerusalem. There is nothing to suggest that these women were Christ’s disciples. They may have been professional mourners, obligatory at Jewish funerals (see note on Matt. 9:23 ), and probably present at high-profile executions as well. weep for yourselves. Christ’s reply to them was a prophetic warning. Only Luke recorded this incident.
23:29 Blessed are the barren. I.e., a time is coming when those who have no children to mourn will be considered blessed.
23:30 to say. Quoted from Hosea 10:8. Cf. Revelation 6:16, 17; 9:6.
23:31 green wood . . . dry. This was probably a common proverb. Jesus’ meaning seems to be this: If the Romans would perpetrate such atrocities on Jesus (the “green wood”—young, strong, and a source of life), what would they do to the Jewish nation (the “dry wood”—old, barren, and ripe for judgment)?
23:32 two others, criminals. See notes on Matthew 27:38; Mark 15:27.
23:33 Calvary. The Latin equivalent of Golgotha. See notes on Matthew 27:33; Mark 15:22. crucified. See note on Matthew 27:31.
23:34 forgive them. I.e., His tormentors, both Jews and Romans (cf. Acts 7:60). Some of the fruit of this prayer would be in the salvation of thousands of people in Jerusalem at Pentecost (Acts 2:41). they do not know what they do. I.e., they were not aware of the full scope of their wickedness. They did not recognize Him as the true Messiah (Acts 13:27, 28). They were blind to the light of divine truth, “For had they known, they would not have crucified the Lord of glory” (1 Cor. 2:8). Still, their ignorance certainly did not mean that they deserved forgiveness; rather, their spiritual blindness itself was a manifestation of their guilt (John 3:19). But Christ’s prayer, while they were in the very act of mocking Him, is an expression of the boundless compassion of divine grace. cast lots. See notes on Matthew 27:35; Mark 15:24.
23:35 sneered. Cf. Psalm 22:6, 7, 16–18.
23:36 sour wine. Cf. Psalm 69:21; see note on Matthew 27:34.
23:38 an inscription. All four Gospel writers mentioned the inscription, but each reported a slightly different variation. Both Luke and John (19:20) said that the inscription was written in Greek, Latin, and Hebrew; so the varying reports in the Gospels may simply reflect variant ways the inscription was translated on the placard itself. It is even more likely that all four evangelists simply reported the substance of the inscription elliptically, with each one omitting different parts of the full inscription. All four concurred with Mark that the inscription said THE KING OF THE JEWS (Matt. 27:37; Mark 15:26; John 19:19). Luke added “THIS IS” at the beginning, and Matthew started with “THIS IS JESUS.” John’s version began, “JESUS OF NAZARETH.” Putting them all together, the full inscription would read “THIS IS JESUS OF NAZARETH, THE KING OF THE JEWS.”
23:39 one of the criminals. Matthew 27:44 and Mark 15:32 report that both criminals were mocking Christ along with the crowd. As the hours wore on, however, this criminal’s conscience was smitten, and he repented. When the impenitent thief resumed his mocking (v. 39), this thief rebuked him and refused to participate again.
23:41 this Man has done nothing wrong. Cf. verses 4, 15, 22. Even the thief testified of Jesus’ innocence.
23:42 Lord, remember me. The penitent thief ’s prayer reflected his belief that the soul lives on after death, that Christ had a right to rule over a kingdom of the souls of men, and that He would soon enter that kingdom despite His impending death. His request to be remembered was a plea for mercy, which also reveals that the thief understood he had no hope but divine grace, and that the dispensing of that grace lay in Jesus’ power. All of this demonstrates true faith on the part of the dying thief, and Christ graciously affirmed the man’s salvation (v. 43).
23:43 Paradise. The only other places this word is used in the NT are 2 Corinthians 12:4 and Revelation 2:7. The word suggests a garden (it is the word used of Eden in the LXX), but in all three NT uses it speaks of heaven.
23:44 sixth hour . . . until the ninth hour. From noon to 3:00 P.M. Luke was using the Jewish method of reckoning time. See notes on Matthew 27:45; Mark 15:25. darkness. See note on Mark 15:33. This could not have been caused by an eclipse, because the Jews used a lunar calendar, and Passover always fell on the full moon, making a solar eclipse out of the question. This was a supernatural darkness.
23:45 the veil. See note on Matthew 27:51.
23:46 into Your hands. This quotes Psalm 31:5, and the manner of His death accords with John 10:18. Normally, victims of crucifixion died much slower deaths. Jesus, being in control, simply yielded up His soul (John 10:18; 19:30), committing it to God. Thus He “offered Himself without spot to God” (Heb. 9:14).
Resurrection Sunday Events and Appearances
| Resurrection Events | |
| Three women start for the tomb | Luke 23:55–24:1 |
| They find the stone rolled away | Luke 24:2–9 |
| Mary Magdalene leaves to tell the disciples | John 20:1, 2 |
| Mary, the mother of James, sees the angels | Matt. 28:1, 2 |
| Peter and John arrive and look in the tomb | John 20:3–10 |
| Mary Magdalene returns, sees angels, then Jesus | John 20:11–18 |
| Mary, the mother of James, returns with other women | Luke 24:1–4 |
| These women see the angels | Luke 24:5; Mark 16:5 |
| The angel tells them Jesus is risen | Matt. 28:6–8 |
| They are met on departing by Jesus | Matt. 28:9–10 |
| Additional Appearances of Jesus | |
| To Peter, later the same day | Luke 24:34; 1 Cor. 15:5 |
| To the disciples on the Emmaus road | Luke 24:13–31 |
| To the apostles (Thomas absent) | Luke 24:36–45; |
| John 20:19–24 |
23:47 the centurion. See note on Matthew 27:54. a righteous Man. Matthew 27:54 and Mark 15:39 say the centurion stated, “Truly this [man] was the Son of God.” Luke may be giving an equivalent expression; or, more likely, the centurion said both things.
23:48 beat their breasts. Luke alone records this expression of remorse and anguish (cf. 18:13).
23:49 the women . . . from Galilee. Matthew 27:56 and Mark 15:40, 41 (see notes there ) report that this included Mary Magdalene (see note on 8:2 ); Mary, mother of James (the less) and Joses; Salome, mother of James and John, and many others. The same women were present at His burial (v. 55; Matt. 27:61; Mark 15:47) and His Resurrection (24:1; Matt. 28:1; Mark 16:1)—so they were eyewitnesses to all the crucial events of the Gospel (cf. 1 Cor. 15:3, 4).
23:50 Joseph. See notes on Matthew 27:57; Mark 15:43; John 19:38. All four evangelists mentioned him; Mark and Luke identified him as a member of the Sanhedrin; only Luke noted that he dissented from the council’s verdict against Jesus (v. 51).
23:51 waiting for the kingdom of God. I.e., he believed Jesus’ claims. John 19:38 refers to Joseph as a secret disciple.
23:53 a tomb . . . hewn out of the rock. Joseph, a wealthy man, undoubtedly had the tomb built for his own family. It had remained unused. Christ’s burial there was a wonderful fulfillment of Isaiah 53:9.
23:54 the Preparation. I.e., Friday, the day before the Sabbath.
23:55 observed . . . how His body was laid. According to John 19:39, Nicodemus brought a hundred pounds (about 72 pounds by modern measurement; a Roman pound equalled 11.5 oz.) of spices and aloes (probably obtained while Joseph was negotiating with Pilate for Jesus’ body), and he and Joseph wrapped the body with linen and the spices. These women, from Galilee, were probably unfamiliar with Joseph and Nicodemus, who were Judeans. After all, both men were associated with the Jewish leaders who orchestrated the conspiracy against Jesus (v. 50; John 3:1). So, the women were determined to prepare Jesus’ body for burial themselves. They returned (i.e., went to their homes) to prepare their own spices and perfumes (v. 56). They had to have Jesus’ body placed in the tomb before sunset, when the Sabbath began, so they were not able to finish preparing the body. Mark 16:1 says they purchased more spices “when the Sabbath was past” (i.e., after sundown Saturday). Then, they returned Sunday morning with the spices (24:1), expecting to finish the task that had been interrupted by the Sabbath.
V. THE CONSUMMATION OF CHRIST’S MINISTRY (24:1–53)
24:1 bringing the spices. See note on 23:55. The women were not expecting to find Jesus risen from the dead; their only plan was to finish anointing His body for burial. See note on Mark 16:1.
24:2 the stone rolled away. Matthew 28:2–4 records that an earthquake occurred and an angel rolled the stone away. The Roman guards fainted with fear. Mark, Luke, and John make no mention of the guards, so it appears they fled when they awoke to find the empty tomb. The women must have arrived shortly thereafter.
24:4 two men. These were angels. Only Luke mentioned them both (see note on Mark 16:5 ). Mark was concerned only with the one who spoke for the duo. Such minor differences in the Gospel accounts are all reconcilable. Here’s a summary of the events of the resurrection, assembled from all four evangelists’ accounts: Finding the stone rolled away, the women entered the tomb, but found it empty (v. 3). While they were still in the tomb, the angels suddenly appeared (v. 4; Mark 16:5). The angel who spoke reminded them of Jesus’ promises (vv. 6–8), then sent them to find Peter and the disciples to report that Jesus was risen (Matt. 28:7, 8; Mark 16:7, 8). The women did as they were told (vv. 9–11). The disciples were skeptical at first (v. 11), but ran to where the tomb was, John arriving first (John 20:4); but, Peter actually entering the tomb first (John 20:6). They saw the linen wrappings intact but empty, proof that Jesus was risen (v. 12; John 20:6–8). They left immediately (v. 12; John 20:10). Meanwhile, Mary Magdalene returned to the tomb, and was standing outside weeping when Christ suddenly appeared to her (John 20:11–18). That was His first appearance (Mark 16:9). Some time soon after that, He met the other women on the road and appeared to them as well (Matt. 28:9, 10). Later that day, He appeared to two of the disciples on the road to Emmaus (vv. 13–32), and to Peter (v. 34). For a chronological listing of all His post-Resurrection appearances, see note on verse 34.
24:6 how He spoke to you . . . in Galilee. See notes on 9:22; 18:31–33.
24:9 all the rest. I.e., other disciples, mostly from Galilee, who were in Jerusalem for the Passover.
24:10 Mary Magdalene. See note on 8:2. She was the first to see Jesus alive (Mark 16:9; John 20:11–18). See note on verse 4.Joanna. Her husband was Herod’s steward. See note on 8:3. Mary the mother of James. See note on Matthew 27:56. the other women. They are never explicitly identified (cf. 23:49, 55).
| To the apostles (Thomas present) | John 20:24–29 |
| To seven by the Lake of Tiberius | John 21:1–23 |
| To some five hundred in Galilee | 1 Cor. 15:6 |
| To James in Jerusalem and Bethany | 1 Cor. 15:7 |
| To many at the Ascension | Acts 1:3–12 |
| To Stephen when he is stoned | Acts 7:55 |
| To Paul near Damascus | Acts 9:3–6; 1 Cor. 15:8 |
| To Paul in the temple | Acts 22:17–19; 23:11 |
| To John on Patmos | Rev. 1:10–19 |
24:11 idle tales. I.e., nonsense.
24:12 Peter . . . ran. John ran with Peter, but reached the tomb first (John 20:4). linen cloths. I.e., the empty shell of wrappings that had contained the body.
B. The Road to Emmaus (24:13–45)
24:13 two of them. These evidently were not any of the eleven disciples. According to verse 18, one was named Cleopas. Emmaus. This village is mentioned nowhere else in Scripture. Its exact location is not known, but tradition says it is a town known as Kubeibeh, seven miles northwest of Jerusalem.
24:16 their eyes were restrained. I.e., they were kept by God from recognizing Him.
24:18 Are You the only stranger in Jerusalem. The Crucifixion of Jesus was already such a well-known event around Jerusalem that they were shocked that He seemed not to know about it.
24:21 But we were hoping. They had been looking for an immediate earthly kingdom. With Jesus crucified, they were probably struggling with doubt about whether He was the Messiah who would reign. But they still regarded Him as a true prophet (v. 19). the third day. There may have been a glimmer of hope in these words. They had heard rumors of His Resurrection already (vv. 22–24). Perhaps Cleopas recalled the Lord’s promises of 9:22; 18:33. More likely, however, it seems this was his way of expressing surprise that this stranger did not yet know the news everyone else in Jerusalem had been discussing for the past three days.
24:24 certain of those who were with us. I.e., Peter and John (see note on v. 12 ). but Him they did not see. This was true. Evidently, Cleopas and his companion had not heard about the appearance to Mary Magdalene (see note on v. 4 ).
24:26 Ought not. I.e., “Was it not necessary?” OT prophecies spoke often of a suffering servant of Jehovah (see note on v. 27 ).
24:27 Moses and all the Prophets. Verse 44 gives the three-fold division; this expression is merely a shortened way to say the same thing. in all the Scriptures. In the inscrutable wisdom of divine providence, the substance of Christ’s exposition of the OT messianic prophecies was not recorded. But the gist of what He expounded would have undoubtedly included an explanation of the OT sacrificial system, which was full of types and symbols that spoke of His sufferings and death. He also would have pointed them to the major prophetic passages which spoke of the Crucifixion, such as Psalms 16:9–11; 22; 69; Isaiah 52:14–53:12; Zechariah 12:10; 13:7. And He would have pointed out the true meaning of passages like Genesis 3:15; Numbers 21:6–9; Psalm 16:10; Jeremiah 23:5, 6; Daniel 9:26—and a host of other key messianic prophecies, particularly those that spoke of His death and Resurrection.
24:30 took bread. A simple expression, meaning to share a meal (v. 35).
24:31 their eyes were opened. I.e., by God. They had been sovereignly kept from recognizing Him until this point (cf. v. 16). His resurrection body was glorified, and altered from its previous appearance (see John’s description in Rev. 1:13–16), and this surely explains why even Mary did not recognize Him at first (cf. John 20:14–16). But in this case, God actively intervened to keep them from recognizing Him until it was time for Him to depart. He vanished from their sight. His resurrection body, though real and tangible (John 20:27)—and even capable of ingesting earthly food (vv. 42, 43)—nonetheless possessed certain properties that indicate it was glorified, altered in a mysterious way (cf. 1 Cor. 15:35–54; Phil. 3:21). Christ could appear and disappear bodily, as seen in this text. His body could pass through solid objects—such as the grave clothes (see note on v. 12 ), or the walls and doors of a closed room (John 20:19, 26). He could apparently travel great distances in a moment, for by the time these disciples returned to Jerusalem, Christ had already appeared to Peter (v. 34). The fact that He ascended into heaven bodily demonstrated that His resurrection body was already fit for heaven. Yet, it was His body, the same one that was missing from the tomb, even retaining identifying features such as the nail wounds (John 20:25–27). He was no ghost or phantom.
24:34 appeared to Simon. Cf. 1 Corinthians 15:5–8. Scripture describes at least ten distinct appearances of Christ between the Resurrection and Ascension. He appeared to: (1) Mary Magdalene at the tomb (Mark 16:9; John 20:11–18); (2) to the women on the road (Matt. 28:9, 10); (3) to the disciples on the road to Emmaus (vv. 13–32); (4) to Peter (v. 34); (5) to ten of the eleven disciples, Thomas being absent (vv. 36–43; Mark 16:14; John 20:19–25); (6) to the eleven disciples (with Thomas present) eight days later (John 20:26–31); (7) to seven disciples by the shore of the Sea of Galilee (John 21:1–25); (8) to more than five hundred disciples, probably on a mountain in Galilee (1 Cor. 15:6; see note on Matt. 28:16 ); (9) to James (1 Cor. 15:7); and (10) to the apostles when He ascended into heaven (Acts 1:3–11). After His Ascension, He appeared to Paul (1 Cor. 15:8). The next time He appears it will be in glory (Matt. 24:30).
24:36 Jesus Himself stood in the midst of them. The doors were closed and locked (John 20:19). See note on verse 31.
24:39 Behold My hands and My feet. He was showing them the nail wounds to prove it was really Him. Cf. John 20:27.
24:41–43 See note on verse 31. Cf. Acts 10:41.
24:44 the Law of Moses and the Prophets and the Psalms. I.e., the whole OT. See note on verse 27.
24:45 opened their understanding. He undoubtedly taught them from the OT, as He had on the road to Emmaus (see note on v. 27 ). But the gist of the expression also seems to convey a supernatural opening of their minds to receive the truths He unfolded. Whereas their understanding was once dull (9:45), they finally saw clearly (cf. Ps. 119:18; Is. 29:18, 19; 2 Cor. 3:14–16).
24:46–53 This section contains several ideas that are echoed in the opening of Acts, including Christ’s suffering and Resurrection (v. 46; Acts 1:3); the message of repentance and remission of sins (v. 47; Acts 2:38); the disciples as His witnesses (v. 48; Acts 1:8); the promise of the Father (v. 49; Acts 1:4); tarrying in Jerusalem (v. 49; Acts 1:4) and the beginning of gospel outreach there (v. 47; Acts 1:8); power from on high (v. 49; Acts 1:8); Christ’s Ascension (v. 51; Acts 1:9–11); the disciples’ return to Jerusalem (v. 52; Acts 1:12); and their meeting in the temple (v. 53; Acts 2:46).
24:46 it is written. I.e., in the OT. See note on verse 27.
24:47 This was the Great Commission (cf. Matt. 28:19, 20; Mark 16:15).
24:49 the Promise of My Father. I.e., the Holy Spirit (John 14:26; 15:26; cf. Joel 2:28, 29; Acts 2:1–4).
24:50 Bethany. See notes on 19:29; Mark 11:1.
24:51 carried up into heaven. I.e., visibly. Before, when the resurrected Christ left them, He simply vanished (v. 31). This time they saw Him ascend. Cf. Acts 1:9–11.
24:52 they worshiped Him. I.e., a formal act of worship. Now that He had opened their understanding (see note on v. 45 ), they perceived the full truth of His deity, unclouded by the darkness of confusion or doubt. Cf. Matthew 28:9; John 20:28; contrast Matthew 28:17.
24:53 in the temple. This became the first meeting place of the church (Acts 2:46; 5:21, 42). There were rooms around the porticoes of the outer court available for such meetings.
Further Study
MacArthur, John. Luke. Chicago: Moody, forthcoming.
Morris, Leon. The Gospel According to St. Luke. Grand Rapids: Eerdmans, 1974.