Author. The Gospel of Luke is technically anonymous. The idea that Luke is the author turns upon several converging lines of evidence.
The name “Luke” appears three times in the NT: 2Tm 4:11; Phm 24; Col 4:14. Luke was an associate of the apostle Paul and was a physician. In Col 4 he is mentioned separately from those “of the circumcision” (see 4:10-11). The tradition of the church holds that Luke was a Gentile.
The man who wrote the gospel also wrote the book of Acts (see Ac 1:1-3), and he was a traveling companion of Paul (see the “we” passages (Ac 16:10-17; 20:5-15; 21:1-18; 27:1–28:16). The account of the institution of the ordinance of communion (Lk 22:19, 20) is similar to Paul’s (1Co 11:23-25), supporting the traditional view of the author of the third gospel. He appears to have a special interest in Jesus’ healing ministry (compare Lk 4:38 to Mt 8:14 and Mk 1:30), and the language of Luke/Acts is that of someone educated and familiar with the Septuagint (the ancient Gk. translation of the Hebrew Scriptures). Of Paul’s coworkers Luke best fits the profile of the author of Luke/Acts.
Early church fathers such as Irenaeus (c. 185, Against Heresies, III.i.1); Tertullian (c. 200, Against Marcion, IV.ii); Origen (c. AD 230, in Eusebius Ecclesiastical History, IV.xxv.3-6); and Jerome (c. AD 400, De Viris Illustribus VIII) consistently attribute the third Gospel to Luke. The Muratorian Canon (c. AD 180) attributes “The third book of the gospel” to “Luke, that physician” (cf. Walter L. Leifeld, “Luke,” EBC, ed. Frank E. Gaebelein [Grand Rapids, MI: Zondervan, 1984], 8:799; Darrell L. Bock, Luke: 1:1-9:50, BECNT [Grand Rapids, MI: Baker, 1994], 5).
Date. There is no mention of the destruction of Jerusalem by the Romans (AD 70) in either Luke or Acts. If Luke and Acts were written at approximately the same time it probably would have been no later than Paul’s first Roman imprisonment (ca. AD 60–63). The book does not mention the persecution of Nero (AD 64), nor does it mention the martyrdom of James (AD 62). At the outset of his gospel Luke admitted that he used sources (since he himself was not an eyewitness to the events in the gospel). He may have used the Gospel of Mark (written as early as the AD 50s). From these considerations a composition date of AD 60–61 is most likely.
Purpose. Luke’s purpose in writing his gospel was (see the Prologue 1:1-4): (1) to provide an “orderly account” of the events of the life of Christ; (2) to show how those events “connect” to the church; (3) to spread the saving truth about the Lord Jesus Christ to all nations (cf. 24:47).
Themes. Bock notes, “Four issues were particularly problematic in the church of Luke’s time” (Bock, Luke, 1, 2). (1) Gentile inclusion in salvation; (2) the largely negative response to Jesus by the Jewish nation; (3) how “the person and teaching of a crucified Jesus fits into God’s plan” (Bock, Luke, 2); (4) what are believers in this new community (disciples who follow Jesus) to be? “Luke-Acts says Jesus is Lord of all, so salvation can go to all” (Bock, Luke, 3). The major theme of Luke’s gospel, however, revolves around a simple question, “Who is Jesus?” Nearly every strand of the narrative is related to this question and its vitally important answer—Jesus is the Messiah (Christ).
COMMENTARY ON LUKE
I. Luke’s Prologue (1:1-4)
This “prologue” is one long, complicated sentence. A prologue is typical in ancient literary pieces, but Luke’s is atypically brief and quite “formal.” There is a balance to this prologue: “a protasis in 1:1-2 [‘in as much as’ or ‘since’] in which Luke announced his motivation for writing this gospel and an apodosis in 1:3-4 [‘it seemed good to me also’]” or therefore (Bock, Luke, 51) in which he explained his purpose for writing.
A. Luke’s Motive and Method (1:1-3a)
1:1-3a. Luke noted that there were other accounts—both written and oral. While he made no negative judgment about these accounts, it may be assumed that he thought (1) they were perhaps a bit fragmentary (since many have undertaken the task to tell the story); (2) since they were from eyewitnesses and therefore most likely being passed on through oral tradition, they needed to be written down; (3) they were perhaps in danger of being lost; (4) each of these other accounts was incomplete standing alone—one account that collected all the information needed to be compiled. Luke proposed to compile an account of his own and write it out in a careful and orderly way. He wanted to provide his reader(s) a clear and complete record of the things accomplished among us. He was referring, of course, to the events of Jesus’ life. The term accomplished could be translated “fulfilled” and suggests that the events of Jesus’ life are the fulfillment of God’s OT promises.
Luke related that he had investigated everything carefully, that is, he had gone back to the beginning, he had checked the sources, and perhaps he even consulted with the eyewitnesses. What Luke recorded in the birth narratives is unique to his gospel, information that only those who were there would know. Luke may have spoken to Jesus’ immediate family (even Mary herself). The detailed content of the birth narratives makes this possibility plausible.
B. Luke’s Reader(s) (1:3b)
1:3b. Many ancient literary works had prologues and were addressed to important personages, so Luke addressed his work to Theophilus—“Lover of God.” This was a name “used by both Greeks and Jews” making it difficult to establish the person’s ethnic identity (Bock, Luke, 64), but most likely he was a Gentile. Some have suggested this was a generic title, a way for Luke to address any interested but anonymous reader, or “symbolic of ‘pious Christians’” (Bock, Luke, 63). However, the direct address—you—makes it more probable that the one addressed was a specific individual. Some have suggested that he was a Gentile who had already “been taught” (1:4) some truth about Jesus and was perhaps already a Christian. Others have proposed that “been taught” here means merely that this man had “heard about” Jesus, and Luke was attempting to bring him to faith in Jesus. Most excellent was an honorific title for a Roman official (as Paul called the Roman governors in Ac 23:26; 24:3; 26:25), so perhaps Theophilus was a Roman official who had heard about this new faith but did not yet believe.
Theophilus would be the prototype of the larger audience, so that the Greco-Roman world would hear of the Son of Man. In any case, Luke’s intent was to explain to Theophilus how he, as a Gentile, fit into the larger narrative of Jesus and His fulfillment of God’s plan of salvation. Luke had the wider Gentile world in mind as he wrote. He wanted all the nations to know that Jesus Christ, “the Son of Man, had come to seek and to save the lost” (Lk 19:10). Some suggest that Theophilus was Luke’s patron, who supported him so Luke could do his research and write his book. However, Bock notes, “there is no clear way to determine this point” (Bock, Luke, 63).
C. Luke’s Purpose (1:4)
1:4. Luke explained that he undertook this task so that you may know the exact truth about the life of Jesus—the events and His teaching. Luke was not suggesting that the other gospels had been deficient in any way. His objective was comprehensive precision. The matters at hand—the birth, the life, the teaching, the death, the resurrection of Jesus Christ—are so eternally vital that Luke wanted to make sure his readers know the exact truth.
II. The Birth and Childhood Narratives (1:5–2:52)
A. Announcement of the Birth of the Forerunner (1:5-25)
Luke began his gospel with the story of the forerunner—John the Baptist. In a sense this takes the reader back to the end of the OT and ties the story of Jesus to the messianic expectation of the OT (cf. Is 40:1-3; Mal 4:5-6).
1. Introduction of a Faithful Couple: Zacharias and Elizabeth (1:5-7)
a. A Despotic Ruler (1:5a)
1:5a. By starting with a reference to Herod the Great, king of Judea, Luke tied the events of his narrative to the narrative of the wider world (cf. 2:1-2; 3:1). Luke was not just trying to provide a chronology of the events he recorded, but he also was saying in effect, “The matters of which I am writing have a place in the larger narrative of world history.” John the Baptist and Jesus of Nazareth were born in turbulent times—times not necessarily favorable to those who sought to live a life faithful to the God of the Scriptures. Nevertheless, even in such times, God was working out His purposes through His faithful people.
b. A “Priestly” Couple (1:5b)
1:5b. Zacharias (“The Lord has remembered”) was identified as a priest—he was of the division of Abijah (cf. 1Ch 24:4-19, esp. 1:10). At this time the temple priesthood was made up of 24 divisions—16 from Eleazar (Aaron’s oldest surviving son; cf. Ex 28:1 and Lv 10) and eight from Ithamar (cf. 1Ch 24:4). Each division was named for one of the descendants of these sons of Aaron (cf. 1Ch 24:7-18), and Abijah appears as eighth in the list. Each division would serve “in the temple service for a week at a time, twice a year” (Robert H. Stein, Luke, NAC [Nashville: Broadman & Holman, 1992], 73). Zacharias was descended from a long line of godly priest-servants (cf. Neh 12:4). Likewise, his wife Elizabeth (“God is an [my] oath” meaning “as God is reliable, so is my oath”) was from the daughters of Aaron. Thus both husband and wife had “priestly credentials.” It was quite common for a priest to marry a young lady from the line of Aaron. Leviticus (21:7, 14) specifies that a priest’s wife must be a virgin. Since both Zacharias and Elizabeth were from the line of Aaron they would have expected from birth to be servants in Israel.
c. A Righteous and Blameless Couple (1:6)
1:6. The couple was described as righteous in the sight of God—or “justified” (perhaps an echo of Paul’s theology; cf. Rm 3–4)—or simply, this couple lived rightly, openly, and visibly, before God and men. They were walking (living) blamelessly in all the commandments and requirements of the Lord. Luke was not suggesting that they were sinless but they had a deep inner piety that manifested itself in outward behavior. They lived by the requirements of the law not to get right(eous) with God but because they were, in His sight (by faith Rm 3:28) already right(eous). The word blameless actually comes at the end of the verse (“requirements of the Lord—blameless”) and is emphatic.
d. A Barren Couple (1:7)
1:7. The significance of the statement they had no child because Elizabeth was barren was something Luke’s readers in that day would have instantly understood. This was a personal tragedy (see the stories of Sarah and Rachel in Genesis and Hannah in 1Sm 1). Fertility was understood as a blessing (see Dt 7:14; Ps 113:9)—barrenness was the opposite. Since they were both advanced in years it seemed the prospects of children and family life were now past for this faithful couple. However this condition set the stage for God to intervene. In the OT there were a number of births only God could accomplish—e.g., Isaac and Samuel. God often waited to do His work when human ability and temporal possibility were exhausted. Nevertheless, this godly couple remained faithful and obedient to the Lord, they continued to serve (see Lk 1:8), and apparently they prayed (see 1:13). Zacharias and Elizabeth were just two, quite normal, common people who, like many others in the biblical narrative, are outstanding examples of faithfulness.
2. An Angelic Announcement (1:8-23)
a. Zacharias’s Priestly Service Interrupted (1:8-12)
1:8-10. Now it happened (“It came to pass”) was an obvious way to advance the story. Zacharias continued to go about his regular duties performing his priestly service before God according to the regular schedule (1:8). Luke noted that at this time Zacharias was given a special opportunity (1:9-10). Due to the large number of priests serving in that day (as many as 18,000), not every priest could expect to serve in the inner chamber of the temple itself. The honor of this service was determined by lot twice each day, at sunrise and sunset. A priest would consider it the high point of his career, and it was never conferred twice on any one man. It was at this time, in the service of a humble priest offering the daily incense in the temple, which had been done day-in-day-out for decades, that God chose to break His silence and advance His program of salvation.
1:11-12. While he was engaged in this special service, an angel appeared to Zacharias (1:11). The detail that the angel was standing to the right of the altar of incense was something only Zacharias himself would have known, an indication of the care and detail of Luke’s research. Perhaps the angel stood there as an answer to Zacharias’s prayer. The altar of incense was one of the furnishings of the temple symbolizing the prayers of the people. Zacharias was troubled, and fear gripped him (1:12), an appropriate and reasonable response. The appearance of an angel was as unexpected in Zacharias’s day as it would be today.
b. The Angel’s Message Delivered (1:13-17)
1:13-14. The angel’s message to Zacharias had six parts: (1) a word to calm him, do not be afraid; (2) a word to encourage him, your petition has been heard; (3) a word of joyful news, Elizabeth will bear you a son; (4) a word to instruct him, you will give him the name John; (5) a word about his personal joy, you will have joy and gladness; (6) a word about the joy for many outside his family, many will rejoice at his birth. It would have been clear to Zacharias that this birth was significant beyond being the end Elizabeth’s barrenness.
1:15-17. The message of the angel about John Himself (1:15) indicated three particulars: The angel indicated that John (1) would be great, (2) would drink no wine, and (3) would be filled with the Holy Spirit. In short, John would be a unique figure—unmistakably devoted to a unique and powerful ministry for the Lord. The angel’s message about John’s ministry in 1:16-17 indicated five facts about John’s ministry: Note facts #1 and #4 are related; facts #2 and #5 are the same; fact #3 is at the center and is a key “salvation historical” fact that said in effect, “Get ready! God is about to once again take up His program with the nation and advance His plan of salvation.” (1) John’s ministry will turn many … back to the Lord (1:16)—it will be a ministry of leading people to repentance. (2) John will go as a forerunner before Him (1:17a, emphasis added)—it will be a ministry of preparation for the Messiah. (3) John will serve in the spirit and power of Elijah (1:17b)—it will be a ministry of power and prophetic fulfillment. John will (4) TURN THE HEARTS OF THE FATHERS … and the disobedient … (1:17c; cf. Mal 3:24)—it will be a ministry of “reconciliation between families that occurs through the ministry of reform” (Bock, Luke, 88). (5) John will make ready a people prepared for the Lord (Lk 1:17; cf. 2Sm 7:24)—it will be a ministry of preparation of the people to respond to the “Lord’s way of salvation” (Bock, Luke, 91). Thus the angel indicated John’s ministry would be empowered by God, undertaken in behalf of others, and focused on Christ—a pattern for all Christian service.
c. Zacharias’s Doubt; Angel’s Reassurance and (Mild) Rebuke (1:18-20)
1:18-20. Zacharias’s doubt was not serious but was notable in contrast to Mary’s humble acceptance and instant submission (cf. 1:26-38). Those who enjoy the Lord’s promises most assuredly are those who take Him at His Word most readily. The angel was Gabriel (cf. Dn 10:13, 21). Zacharias was assured that Gabriel knew whereof he spoke since he was one who stands in the presence of God (Lk 1:19a) and such announcements were apparently his special ministry. Zacharias ought to have been focusing on the divine “promise” of the message, not the human “problems” of the message. For his doubt Zacharias would be silent and unable to speak until the promise was fulfilled. This would serve both as a sign of the angel’s verity and a rebuke for Zacharias’s incredulity.
d. The People Waiting and Wondering (1:21-23)
1:21-23. The delay caused by the extended conversation between the angel and Zacharias began to cause some mild concern among the worshipers and Zacharias’s priestly colleagues who were waiting for him to reappear after making the prescribed offerings (1:21). It was customary for the priest to emerge and pronounce a blessing on the people. To their astonishment when he did appear he was unable to speak (1:22a). By some means it was conveyed to them that he had seen a vision (1:22b). Zacharias, no doubt, desired to relate his marvelous experience, but in spite of his attempts to communicate he remained mute (1:22c). After serving the rest of his priestly duties Zacharias went back home (1:23).
3. Elizabeth’s Joy (1:24-25)
1:24-25. With delicate simplicity Luke recorded that, indeed, Elizabeth his wife became pregnant (1:24). There was no supernatural “divine intervention” in this instance. Presumably, the pregnancy occurred in the normal course of human life and family. Nevertheless, Elizabeth clearly understood that this pregnancy was a favor (grace) from the Lord—the Lord has … looked with favor upon me (1:25a). No reason is given for Elizabeth secluding herself. It might have been that, fearing a miscarriage, wishing to avoid the incredulity of friends and family, or some other anomaly, she wanted the pregnancy to develop sufficiently before she announced the good news. Luke’s point in this account was that the outworking of God’s purposes are not usually seen among the powerful in the world, or among the societal “movers and shakers.” They transpire and are observed at the level of the humble, the personal, and the private, among the faithful, the weak, the base, and the foolish (cf. 1Co 1:26-28) who simply serve, obey, and trust in God.
B. Announcement of the Birth of Jesus (1:26-38)
1. Time, Agent, Location, and Recipient of the Announcement (1:26-27)
1:26-27. The announcement came in the sixth month (1:26) of Elizabeth’s pregnancy. The agent was that same Gabriel (cf. 1:19a), and the location was a city in Galilee … Nazareth (1:26). The region was “not notable.” The city (polis) was actually more of a rural village, and the best estimate of Nazareth’s population at that time is that it had no more than 400 people. Like the recipient herself (Mary), the location is humble and obscure, contrary to expectation. The most astonishing and world-altering event in human history, the incarnation of the Son of God, was going to happen, not in a great city or region of power, but in the obscure and humble locations of Nazareth and Bethlehem. The recipient is identified by name—Mary (1:27c). Her name meant something like “excellence.” The order of the information given about Mary is peculiar. Typically her name would be given first, then her associations, then the more personal details. However, Luke identified her first as a virgin (mentioned twice; the Gk. term parthenos is unambiguous, meaning that she had never had sexual relations) who was engaged (better “betrothed”) to a man named Joseph. Luke, unlike Matthew (Mt 1:22-23), does not refer to the prophecy of Is 7:14, but the point is unmistakable—the impending birth was something only God could accomplish and it would be in fulfillment of Messianic prophecy. Her betrothed is identified as one of the descendants of David.
2. Greeting, Reaction, and Assurance (1:28-30)
1:28-30. The angel began with two alliterative terms (chaire, kecharitomene), Greetings, favored one—literally, “Grace to you, graced one.” She was assured the Lord (Kyrios) is with you. This note is actually rich with significance—with you is emphatic. Mary’s reaction, in contrast to that of Zacharias, was not fear but thoughtful questioning. She kept pondering what kind of salutation this was, trying to think about the import of the words themselves, mulling them over. The angel’s Do not be afraid, Mary (1:30) is literally, “Stop being afraid.” His words you have found favor with God convey no mere pleasant sentiment—they indicated a divine intention to use this “favored one” in some important way.
3. The Message Is about Jesus Christ (1:31-33)
1:31-33. The angel’s message began with revealing the virgin birth and the name of the Child—you shall name Him Jesus (1:31). The transcendent significance of the Child was related: His person—He will be great (1:32a); His relation to God—He will be called the Son of the Most High (1:32b; a way of saying He is the “Son of God”), and His purpose—the Lord God (Yahweh of the OT) will give Him the throne of His father David (1:32c). This child will be the fulfillment of the Davidic covenant promises (1:33; cf. 2Sm 7) and the OT promises of the literal earthly kingdom for the nation of Israel (see also the comments on Mt 3:1-4).
4. Mary’s Reaction, Angel’s Explanation, Mary’s Submission (1:34-38)
1:34-38. While the angel had been relating the transcendent significance of this child, Mary had been stuck on the first point—the matter of her pregnancy! Unlike Zacharias’s, Mary’s response was not an expression of disbelief but only a question of process—How can this be? (1:34). The angel’s explanation was delicate, simple, and effective. The child will be the offspring of this young woman and the power of the Most High (1:35). This indicates He will be (fully) man and the Son of (fully) God (1:35c). Holy Child (1:35) indicates, among other things, that this child would not possess a sin nature and was holy from the moment of conception. To encourage her, the angel told Mary of Elizabeth’s pregnancy (1:36) and reassured her that nothing will be impossible with God (1:37). Mary’s humble submission (1:38) indicates the reason she was chosen for this tremendous honor.
C. Mary’s Visit to Elizabeth (1:39-56)
1:39-45. To confirm the word of the angel (cf. 1:36) Mary immediately went to visit Elizabeth (1:39-40). Upon hearing Mary’s greeting, Elizabeth and her unborn child experienced the movement of the Spirit (1:41, 44b; see comments on v. 67), prompting Elizabeth to pronounce a blessing on Mary (1:42-45). This blessing indicated that Elizabeth understood the tremendous honor that had been conferred upon Mary and the significance of her child—namely, that He was her Lord (1:43b), indicating that Elizabeth understood this child to be the Messiah (cf. Bock, Luke, 137). Elizabeth also blessed Mary for her faith in the angel’s message (1:45).
1:46-56. Mary’s response to this confirmation of the angel’s word prompted a song of praise (1:46-55) known as “The Magnificat” (after the first word of this song in the Latin version). The song begins with a “Word of Praise” (1:46-47), continues with the “Cause for Praise” (1:48-49a), and centers on the “Object of Praise” (1:49b-55)—namely, the Mighty One (1:49a), the One whose name is holy (1:49b)—the God of the OT covenant promises. The song itself is filled with OT allusions (e.g., compare 1:46 with 1Sm 2:1; 1:47 with Ps 35:9; 1:52 with Job 5:11; 1:55 with Gn 17:19) and praises God for His mercy (1:50; cf. Ps 103:17; 54), His power (Lk 1:51), His justice and equity (1:52-53; cf. Ps 107:9), and mostly for His covenant faithfulness (Lk 1:54-55). For Mary the greatest significance of this impending birth was that God was about to fulfill His covenant promises to Abraham and his descendents forever (1:55).
D. John the Baptist: the Birth and the Benedictus (1:57-80)
1. Birth and Naming of John by Elizabeth (1:57-66)
1:57-66. The birth of John (1:57-58) was recognized by Elizabeth’s family and friends as a display of unusual mercy to her from the Lord. In accord with the custom of naming a child on the day of his circumcision (cf. Lv 12:1-3) and following the angel’s instructions (cf. Lk 1:13) Elizabeth named her son John (1:60b) instead of Zacharias after his father (as the relatives wanted to do, 1:59). Still pressing their case, the relatives inquired from Zacharias (that they made signs to him would suggest he was not only mute but deaf as well, 1:62), and to their surprise he confirmed in writing that the child was to be called John (1:63). Zacharias had turned from skeptic to believer, and thus he instantly regained his powers of speech and began to speak in praise of God (1:64). The first reaction of the people was fear (1:65a) because the whole event was awe-inspiring. Then the news of the event spread to the whole region (the hill country of Judea 1:65b) because the event was remarkable. Finally the people wondered about this child because it was clear that the hand of the Lord was certainly with him (1:66)—he was extraordinary.
2. The Benedictus of Zacharias (1:67-80)
1:67-79. With his restored powers of speech, and being filled with the Holy Spirit (a manifestation that in Luke’s writings always comes before a person speaks in some revelatory way; cf. Andreas J Kostenberger, “What Does It Mean to Be Filled with the Spirit: A Biblical Investigation,” JETS 2 [1997], 229-40), Zacharias immediately turned to praising God. This song—a work of poetry—was intended to be the answer to the people’s question in 1:66—What will this child turn out to be? The song, drawn mostly from quotations and allusions of the OT (e.g., 1:68 with 1Kg 1:48 Ps 41:13; 72:18; 1:69 with 1Sm 2:1, 10; Ps 18:2; 89:17; 1:71 with Ps 106:10; 1:73 with Gn 22:16; 1:78 with Mal 4:2; 1:79 with Is 9:2), is called the Benedictus (after the first word of Lk 1:68 in the Latin version). In one long sentence (1:68-75) Zacharias praised God for His work of fulfilling His covenant promises to David (1:69) and to Abraham (1:73). This work of “covenant fulfillment” was to be accomplished by the One whom John would one day announce and introduce to the world—this child (you, child 1:76). In the rest of the song (1:77-79) Zacharias highlighted the ministry of the coming One in terms of salvation, forgiveness, mercy, guidance, and peace.
1:80. The astonishing beginning of John’s life was followed by many years of normal growth and development—physical and spiritual (1:80a). While he did develop his calling outside first-century Judaism’s normal paths of instruction (1:80b), it is doubtful that John joined one of the desert sects of his day. While there were superficial similarities between John the Baptist and such groups as the Essenes and the so-called Qumran community (such as ascetic practices, the importance of baptism, and an eschatological message; cf. Stein, Luke, 129), John’s ministry was much different. His ministry was personal and independent (he was not part of a group). His baptism was unique—an expression of repentance (cf. 3:8) and an initiation into the Messianic community (not a system for ritual cleansing and personal sanctification). His message was about the coming Messiah and the salvation He would bring (cf. 3:6; not about the coming apocalyptic victory of the “sons of light”).
E. Birth of Jesus; Visitations of Angels and Shepherds (2:1-20)
1. Birth of Jesus (2:1-7)
2:1-3. Once again, Luke tied his history of Jesus to the history of the wider world (2:1). The time and nature of this census is uncertain, as is the exact reason for Joseph to be registered in his own city (2:3). Caesar Augustus, whose name was actually Octavian, was the great nephew of Julius Caesar. He ruled Rome for 41 years and was the emperor behind Pax Romana (Peace of Rome). Although shrewd and ruthless in his rise to power, he was wise and even benevolent in his actual reign. He accepted the (semi-divine) title of “Augustus” in 27 BC (which marked the beginning of his reign and of emperor worship). He died in AD 14 and was succeeded by his stepson Tiberius (see 3:1).
While Quirinius (2:2) may be a name obscure to us (aside from this reference) he was a well-known figure of the era. He was mentioned in Josephus (Antiquities 17.13.5 paragraph 355) and was a military man as well as governor of Syria (a much wider area than the present day country).
Apparently Caesar Augustus had ordered a number of regular and special censuses during his reign, so this is not out of the ordinary. The purpose of the census was to get an accurate record of a region’s population for taxation purposes, and that seems to be the reason Joseph considered it necessary to travel to the hometown of his clan—Bethlehem. The problem is trying to fit Luke’s census with those of the day (according to the extrabiblical records). In brief, we know of a census conducted by Quirinius in AD 6 (cf. Ac 5:37), but that does not seem fit with this census. Furthermore, the most likely time for Jesus’ birth (all things considered) is between 4 and 6 BC—but Quirinius was governor of Syria much later than that. While more than a few commentators have offered possible solutions, some have simply suggested that Quirinius was governor of Syria twice, so there may have been a census before the (recorded) one that occurred in AD 6. Others have noted that the word first in Lk 2:2 (This was the first census taken) could be understood as “before,” or “prior to”—hence, Luke is saying this census was before the (more famous one) conducted by Quirinius. All in all, the scene here is quite believable, and we can assume that the problems could be worked out if we had more specific information. There is no reason to doubt Luke’s accuracy (see Bock, Luke, 903-09).
2:4-6. For Luke the important point was that this decree, in some sense, required Joseph and Mary—who was engaged to him, and was with child (2:5) to travel to the city of his heritage—Bethlehem, because he was of the house and family of David (2:4). (The note that the couple was only engaged is subtle but clear—this child is not Joseph’s—this birth will be a virgin birth). Luke did not mention Mc 5:2, but his readers (as many readers today) would already have known the name of the town and the significance of its association with David. They would have understood that a pagan emperor’s decree (that moved an empire) was the means of a sovereign God to accomplish His perfect plan (by moving an obscure young couple to an obscure town to fulfill biblical prophecy).
2:7. With a surprising reserve and simplicity—given the expectations created in the first chapter—Luke described the birth of Jesus Christ—And she gave birth to her firstborn son (2:7a). The description—wrapped Him in cloths (2:7b)—depicted the normal procedure for newborns, who were bound in cloths to straighten their limbs, an act thought to help promote the health and strength of an infant’s limbs. However, the detail—and laid Him in a manger (2:7c)—described an act that was completely contrary to expectation and seemingly utterly absurd! Tradition and familiarity with the story has removed the absurdity for many readers. Yet the idea that a young mother—even an inexperienced one—would place her newborn in an animal feeding trough is to be understood as entirely incongruous. The explanation—there was no room for them in the inn (2:7d)—tells the reader why there was a manger present, but it does not take away the inappropriateness of using it as a crib for a newborn. The scene is one of abject humility—of utter condescension. It is contrary to expectation so far as the arrival of the Messiah is concerned. Luke is letting the reader know from this beginning, this Messiah will surprise you; this Messiah will do the unexpected.
Inn (katalyma) is better translated “guest room in a private home” (cf. Lk 22:11, where the same word is used; see Lk 10:34, where a different word, pandocheion, is used for an “inn”). The home, probably belonging to a relative, where Mary and Joseph would have stayed, was full, so they sought refuge and privacy either in an animal room adjacent to the home (analogous to an attached garage), or in a nearby cave used for housing animals. In either case, the idea of the holy family being turned away from an inn so Jesus would be born in a stable is probably not quite accurate.
2. Visitation of the Angels to the Shepherds (2:8-14)
2:8-14. In keeping with the theme of events that are “contrary to expectation” Luke recorded that the first persons to hear the “good news” of this birth were shepherds. Tradition has led many to think of this announcement as quite fitting, but in reality shepherds were the least likely persons to receive such a glorious announcement. Shepherds, especially those charged with the night watch, were among the most socially undesirable classes. They were considered disreputable and unclean, and they represented “the outcasts and sinners for whom Jesus came” (cf. Stein, Luke, 108). The glorious appearing of the (at first, single) angel was meant to impress these lowly shepherds with the glorious truth in the words—for today in the city of David there has been born for you a Savior, who is Christ the Lord (2:11). The three titles—Savior, Christ, Lord—appear in this combination only here in the NT, and they highlight His mission, His royalty, and His authority. The sign—the description of the circumstances of the child—would have made locating the babe rather easy; the song of the angels (a multitude of the heavenly host, 2:13-14) would have made locating the child rather urgent.
3. Visitation of the Shepherds (2:15-20)
2:15-20. Luke emphasized that the shepherds went in haste to find the child (2:15, 16). The scene of the shepherds’ visitation of the infant Jesus highlighted two themes that run throughout Luke’s Gospel: First, this Messiah will not come, or serve, or engage in His calling in a way that is “expected” by the religious establishment, but He will be recognized by the humble, the outcast, and the socially marginalized; second, this Messiah will cause people to “wonder,” to be “amazed”—here by the manner of His coming, later by His teaching and His ministry (cf. 2:33, 47, 48; 4:22; 5:9; 8:25; 9:43-45; 11:14; 20:26; 24:12, 41). Luke noted that Mary treasured all these things and continued to think about them (2:19; cf. 2:51). No doubt it was Mary’s recollection of these events that informed Luke’s narrative.
F. Scene at the Circumcision of Jesus (2:21-39)
2:21-24. Luke depicted Joseph and Mary as dutifully fulfilling the laws concerning circumcision (2:21; cf. Lv 12:3) and purification (after giving birth) (2:22; cf. Lv 12:1-8) and presentation (of the firstborn) (2:23-24; Ex 13:2, 12). Mary’s sacrifice of A PAIR OF TURTLEDOVES OR TWO YOUNG PIGEONS (2:24; cf. Lv 12:8) indicated that the couple was not wealthy.
2:25-39. The performance of these required rituals set up two encounters in the temple. The first encounter was with a man named Simeon (2:25-35). Simeon was described as righteous and devout (2:25) and one to whom the Spirit of God had given a promise that he would live to see the Lord’s Christ (2:26). Upon seeing the child he recognized the fulfillment of that promise (2:29) and of the Lord’s promise of salvation for all peoples (2:31)—both Gentiles and Your people Israel (2:32). Simeon had an ominous warning about this child as well—His life would be a challenge to the nation of Israel and would bring sorrow to Mary (2:34-35). The second encounter was with a prophetess named Anna. She was described as an elderly but devout worshipper. As with Simeon, when she saw the child she recognized that in Him was the fulfillment of the promise for all those who were looking for the redemption of Jerusalem (2:38).
G. Boyhood of Jesus (2:40-52)
2:40-52. In this, the only account in the gospels of Jesus’ boyhood, Luke described a time when the family visited Jerusalem for Passover (2:41). After the celebration Jesus was not found with the caravan heading back to Nazareth (2:43-44). When Joseph and Mary returned to the city and found Jesus, He was in the temple discussing spiritual matters with the teachers (and amazing them with His understanding 2:46-47). When His parents found Him, His mother chided Him, Your father and I have been anxiously looking for You. But His explanation—I had to be in My Father’s house (2:49)—indicated that He was well aware of His own identity at an early age, and of the identity of His true Father, the Lord God. Other than this instance of “divine precociousness” Luke indicated that Jesus’ growth and development were completely normal, except for the grace (2:40b) and favor (2:52) He enjoyed from God.
III. Transition to Ministry (3:1–4:13)
A. Preparation by the Forerunner: John the Baptist (3:1-20) (see also the comments on Mt 3:1-13)
3:1-20. Luke began the description of John’s ministry by identifying the political and religious leaders of the day (3:1-2), once again tying the history of Jesus to the history of the wider world. John is identified as the son of Zacharias (3:2)—the same person from the earlier narrative (cf. 1:5-24, 57-80). He is the one to whom the word of God came, identifying him as a prophet. John is also identified by his message of baptism of repentance (3:3) and as the fulfillment of the prophecy of Isaiah (3:4-6; Is 40:3-5). His message was geared to the people who came to hear him. To the curious (Lk 3:7), to the presumptuous (3:8), and to the complacent (3:9) he preached a message of warning and repentance. To those who did repent (crowds, tax collectors, and soldiers who said what shall we do? in 3:10, 12, 14a), he gave practical advice to show the fruits of repentance (3:8). To those looking for the Messiah he pointed away from himself to One who was mightier than he was (3:16). John’s ministry aroused the opposition of Herod, who had him imprisoned (3:18-20). John the Baptist epitomized faithful preaching, Christ focused ministry, and boldness in the face of opposition.
B. Preparation of Jesus (3:21–4:13) (see also the comments on Mt 3:13-17)
3:21–4:13. The baptism (3:21-22) of Jesus assured Him of the approval of His Father and the empowerment of the Holy Spirit. While Matthew’s genealogy established Jesus’ legitimate right to rule on David’s throne, being the royal line through Joseph—Solomon—David, Luke’s genealogy (3:23-38) of Jesus proved His birthright (probably the legal blood line through Mary, through Nathan; 3:31b). Thus Jesus had both the prophetic and legal right to the Davidic promises. Furthermore, Luke’s genealogy tied Jesus solidly to the family of man, Adam (3:8), since Luke traced the genealogy to Adam, in contrast to Matthew who goes only so far as Abraham. This was to emphasize the universal relevance of Jesus for the entire race. The temptation (4:1-13) proved His sinlessness and His power over Satan. The three temptations (in different order from that of Matthew, cf. Mt 4:1-11) were: (1) Serve Yourself (Lk 4:3-4); (2) Honor Yourself (4:5-8); (3) Be spectacular (be presumptuous and prove Your self-importance; 4:9-12). Jesus countered each temptation with an appeal to Scripture (cf. Dt 8:3; 6:13; 6:16). These events proved Jesus was the right man, with the appropriate background, with the proper credentials, and with the desirable experience for the ministry He was about to begin. On the temptation, see also the comments on Mt 4:1-11.
IV. The Great Galilean Ministry (4:14–9:62)
A. Jesus in Galilee and the Synagogue in Nazareth (4:14-30)
1. Jesus in Galilee (4:14-15)
4:14-15. Luke introduced the great Galilean ministry of Jesus by identifying five general features of this period: (1) the location of this ministry was Galilee (4:14a); (2) the power for this ministry was the Spirit (4:14b); (3) the impact of this ministry was extensive—news about Him spread (4:14c); (4) the practice of this ministry was teaching in their synagogues (4:15a); (5) the reception of this ministry was generally popular—He was praised by all (4:15b).
2. Jesus in the Synagogue in Nazareth (4:16-30)
4:16-19. Jesus’ experience in His hometown of Nazareth (4:16) was in stark contrast to the last of the general features of His ministry just mentioned (4:15b). As was His pattern He took the opportunity to teach in the synagogue. His reading was from the scroll of Isaiah and the text was Is 61:1. This was a recognized messianic text and spoke of the Spirit-empowered Servant of the Lord (cf. Is 42:1-4; 49:1-6; 50:4-9; 52:13–53:12); His power was from the Spirit of the Lord, His ministry was preaching the gospel, His audience was the poor, the captive, the blind and the oppressed. His message was good news, release, recovery of sight, and freedom. In His reading of the text Jesus stopped after reading the first line of Is 61:2—TO PROCLAIM THE FAVORABLE YEAR OF THE LORD (Lk 4:19).
4:20-21. Luke’s description masterfully conveyed the tension of the scene: Jesus closed the book, sat down, and calmly but firmly informed the group, Today this Scripture has been fulfilled in your hearing (4:21b). Note two key points: the place where Jesus stopped reading is significant—the rest of the verse in Is 61:2 describes the events that will take place at Jesus’ second coming, namely judgment and full-orbed restoration of Israel (thus, had He read the whole verse He could not have said that text was fulfilled!) Also, by stopping and applying the first part of the text to Himself (in His first coming) He is, in effect, claiming that He Himself will fulfill the rest of the verse (in His second coming). Here Jesus was making an unmistakable claim to be the Messiah. At the outset of His public ministry He answered the question “Who is Jesus?”—He is the Messiah!
4:22-30. Jesus might have legitimately expected that the application of this verse to Himself would be a cause for praise and rejoicing (as His impending birth had been for Mary and Zacharias). But He was well aware that His present ministry would not be universally well received even by the citizens of His hometown (4:22b). He quoted a proverb, Physician heal yourself. The proverb means, “Do yourself a favor—perform a miracle right here, right now, like the one you performed in Capernaum, so we can see clear proof that you are the One who fulfills this verse!” He also cited two OT examples of “prophetic rejection” that exposed their resistance and precipitated their rejection of Him (4:23-27). Even though the people of Nazareth wanted to kill Him, Jesus escaped and relocated the base of His ministry to Capernaum (4:29-30, 31) with occasional visits to synagogues in Judea (4:44).
B. Jesus’ Ministry Is Powerful (4:31-44; 5:12-26)
4:31-44. Jesus’ ministry at this time was characterized by (1) powerful, authoritative preaching (4:31-32), (2) demonstrations of power over the demonic forces (4:33-37; 41), and (3) demonstrations of power over disease (4:38-40; for the healing of Peter’s mother-in-law, see the comments on Mt 8:14-17).
5:12-16. Two special instances of His power over disease are recorded in the healing of a leper (5:12-16) and healing of a paralytic (5:17-26). In the first instance Jesus was confronted with a man covered with leprosy (5:12; this was likely not the disease known as “Hansen’s Disease” today but one of a multitude of skin rashes and diseases prevalent in that day). This condition would have provoked general revulsion and would have rendered the man ceremonially unclean, excluding him from society and from worship in the temple. The man’s plaintive cry—Lord, if You are willing, You can make me clean (5:12c) did not imply that he thought Jesus might be unwilling. Rather, it demonstrated he indeed believed Jesus had the authority (Lord), the inclination (if You are willing), and the power (You can make me clean). Jesus’ response confirmed the leper’s faith in Him: (1) He touched him—an act of incredible compassion (the man may not have been touched by another human hand in years); (2) He spoke to him—I am willing (5:13b); (3) He healed him—immediately the leprosy left him (5:13c). Jesus’ instructions to the man were probably intended to prove Jesus’ deference to the law (5:14) and to forestall the kind of publicity that only served to confuse and confound His ministry (see also the comments on Mt 8:1-4).
5:17-26. The second special example of power over disease—the healing of the paralytic (5:17-26; see also the comments on Mt 9:1-8)—occurred at a time when, as Jesus was teaching (Luke informs us) He also had power… to perform healing (5:17c). This note is likely simply meant to remind the reader that healing power was a mark of His “messianic credentials”; cf. 4:18; Is 61:1. While He was teaching, several men brought a paralyzed man on a bed or cot. As the size of the crowd prevented them from getting to Jesus (Lk 5:18-19a), they made a hole in the roof of the room where Jesus was and deposited the man in front of Jesus (5:19b). On this occasion Jesus took the opportunity not only to demonstrate His power over disease but also to confirm His authority to forgive sin. Instead of immediately doing what the paralyzed men and his friends wanted, Jesus, seeing their faith (5:20a, seeing they believed He had the power and authority to heal), said to the paralyzed man, Friend, your sins are forgiven you (this need not suggest that the man’s disease was caused by sin). This declaration provoked a reaction in the hearts (they began to reason) of the Pharisees in the crowd (5:21a). For them such a claim amounted to blasphemy because God alone can forgive sins (5:21b). Jesus offered a reasonable challenge to the “reasoning” of the Pharisees: to say Your sins have been forgiven you is just as easy to say as Get up and walk (5:23). The unexpressed point Jesus was making is if One can say to a paralytic “Get up and walk” and he does get up and he walks, that says something about the power and authority of that One—both to heal and to forgive sins. Jesus then explicitly claimed the authority to forgive sins (5:24a) by healing the paralytic (5:24b-25). The effect on the crowd provoked astonishment, fear, and praise (5:26).
C. Jesus Calling His First Disciples (5:1-11; 27-28; 6:12-16)
1. Jesus Called Simon (Peter), James and John, Levi (Matthew) (5:1-11, 27-28)
5:1-11. Jesus continued His teaching ministry in Galilee, right on the shore of the lake (5:1). It was at this time that Jesus met Simon (Peter), possibly because Jesus used Peter’s boat as a preaching platform (5:3). When Jesus challenged Simon to continue fishing, even after an unproductive night (5:4-5a), it was a test to see if Simon understood who this man was. Verse 5 contains a fair amount of irony. Simon was the fisherman and knew fishing during the day would be pointless (fish feed on the insects that come out at night when it is cooler, and when it is darker so that they are less likely to be seen and eaten by other predatory fish). After all, Simon was the fish expert; Jesus was just a carpenter. What does He know about fish? But Simon complied, and his compliance led to a miraculous catch (5:6-7). Immediately Simon knew who Jesus was. Peter called him Lord (5:8a). Peter’s reaction was not a command for Jesus to go away but an expression of his own unworthiness (5:8b). Far from disqualifying Peter, his recognition of Jesus’ worthiness and his own sinfulness is precisely what made him an ideal candidate to be a disciple. Jesus reassured Peter and gave him a new assignment (5:10b), as He did with James and John (5:10a), so that they left everything and followed Him (5:11). The point here is starkly simple: a disciple is one who sets everything else aside (literally if necessary) and follows Jesus. In addition, if Jesus could make Simon successful at something Simon knew was impossible (fishing during the day), then there was an implicit encouragement for Simon that Jesus could also make him successful at catching men (v. 10).
5:27-28. The calling of Levi (Matthew) followed the same pattern: Levi was identified as a tax collector at work (5:27a). Nevertheless, Jesus called him—Follow Me (5:27b), and he did just that (5:28). His response was immediate and complete.
2. Jesus Called the Twelve to Be Apostles (6:12-16)
6:12-16. The calling of the first disciples was given greater significance by Jesus’ identifying them as apostles (6:13)—ones sent out with a unique authority in Jesus’ ministry and in the history of the church. These men were from all walks of life, from various social and economic backgrounds, and from different hometowns. Yet they had at least one thing in common—they were devoted to Jesus and the work He had called them to do.
D. Jesus’ Ministry Was Contrary to Expectation (5:29–6:11)
5:29–6:11. Luke recorded several scenes of Jesus’ unconventional ministry (see also the comments on Mt 9:10-13). First, he recorded that Jesus ate with sinners (5:29)—despite the opposition it provoked (5:30). He did so because He saw His ministry as that of a physician who needed to have contact with the sick (5:31) and because he saw Himself as a prophet/evangelist calling sinners to repentance (5:32). A second unconventional feature of Jesus’ ministry (see also the comments on Mt 9:14-17) was that he did not teach His disciples to fast (5:33). Jesus explained that this time in His ministry was not the time for fasting (5:34-35). He also explained that His ministry was not just a “patch on the old” but something entirely new, so old forms of “piety” were not appropriate (5:36-39). A third unconventional feature of Jesus’ ministry was that He did not require the disciples to conform to the legalistic practices of the Pharisees (6:1-5). Finally, Jesus healed on the Sabbath (6:6-11)—even though this provoked the opposition of the Pharisees (6:11)—because it demonstrated Jesus’ priority of life over legalism.
E. Jesus’ Teaching Was Contrary to Expectation (6:17-49)
1. Sermon on the Level Place (6:17-38)
6:17-38. In this section Luke presented his version of the Sermon on the Mount (see the comments on Mt 5-7). Matthew placed this event on a mountain (Mt 5:1), but Luke put it on a level place. Some see this as a contradiction, but likely it was a level place on the top of a mountain. Three groups of people were present: a large crowd of His disciples (6:17b), a great throng of people (6:17c), many of whom had come to be healed (6:18-19), and the Twelve. Nevertheless, Jesus’ teaching was directed at the Twelve (6:20a). In the first section, the so-called “Beatitudes” (6:20b-23; makarios means “blessed,” or “happy”; see the comments on Mt 5:1-6) and the “woes” (20:24-26), Jesus presented attitudes and values for His disciples that were contrary to expectation. Jesus’ disciples should consider themselves “blessed” in situations that would otherwise produce sorrow (poverty, loss, persecution), for they knew that in the end they would have a reward in heaven. Likewise, they needed to be wary of situations that produce temporal and temporary comfort, ease, and popularity. In the second section (6:27-38; see also the comments on Mt 5:43-48) Jesus laid down some “rules for living as disciples”: disciples must love, do good to, pray for, be generous toward, and be merciful and non-judgmental toward unbelievers. Such contrary-to-expectation living (1) contrasts with how unbelievers act (6:32-34), (2) conforms to the nature of your Father (6:35-36), and (3) is the way to be rewarded (6:37-38).
2. Three Warnings for Disciples (6:39-49) (see also the comments on Mt 6:1-6; 7:7-27)
6:39-49. In concluding His instruction to the disciples, Jesus gave them three principled warnings using multiple illustrations. First, He warned against “spiritual pride” using illustrations of the “blind leading the blind” (6:39), a pupil and his teacher (6:40), and a ludicrous picture of a man with a log in his eye attempting to help a man with a speck in his eye (6:41-42). Second, He warned against “inconsistent living” (living “bad” and trying to produce “good”) using illustrations of two types of trees (6:43) and of various types of fruit-bearing plants (figs, grapes) (6:44). “Good” only comes from “good.” Third, He warned against “spiritual presumption” (6:46) using the illustration of houses: those “founded well” last, but those “founded poorly” do not (6:47-49). Disciples must not presume that a superficial relationship with Jesus will stand in times of distress.
F. “Who Is Jesus?” His Identity Revealed (7:1–8:3)
In the next section Luke drew together several events and encounters along with examples of Jesus’ teaching to address the question of Jesus’ identity further. Luke contrasted those who identified Jesus with those who failed to do so. The action took place in Capernaum (7:1).
1. Jesus Healed the Centurion’s Servant (7:1-10) (see also the comments on Mt 8:5-13)
7:1-10. In this account of a healing the unexpected element is the centurion himself. This man—a Gentile (likely a Roman) was a centurion—a leader of soldiers (7:8a). A centurion had to be a tough, fair, and authoritative figure. This particular centurion was depicted as a loving master who was concerned about his sick slave (7:2), and was a worthy man, esteemed by the Jewish people under his jurisdiction (7:4), a man civil—even cordial—to the Jewish nation (he loves our nation 7:5a), and a generous man (he built us our synagogue 7:5b). There is possibly an implicit fulfillment of Gn 12:3 here. Because the soldier was kind to the Jewish people, he himself received a blessing from the Lord. Furthermore, even though he apparently had never seen but had only heard of Jesus, he sent for Him to come and save the life of his slave (Lk 7:3b). Despite his own authority, the centurion was deferential, not considering himself worthy of a personal visit from the Master (7:6, 7). He displayed a great faith and an understanding of Jesus’ authority and power (7:8b). For this he not only received an answer to his request—His servant was healed (7:10)—but Jesus commended him for his faith (7:9). Jesus is thus seen as One with authority, compassion, and power to heal—all qualities of the Messiah (cf. Is 61:1; cf. Lk 7:18-23).
2. Jesus Healed a Widow’s Son (7:11-17)
7:11-17. As Jesus and His disciples traveled to a village called Nain (with a large crowd in tow, 7:11) they encountered another large crowd (7:12c) accompanying a funeral already underway (7:12a). The circumstances were doubly tragic—the deceased was the only son of a widow (7:12b). This meant the widow was completely destitute—no husband and no son meant no foreseeable means of support. Looking beyond the crowds, the sorrowful event, and the hopelessness of the circumstances, Jesus saw her. He felt compassion for her, and He spoke to her (7:13a)—no doubt this was a breach in the decorum of the sad situation. But His words were even more out of keeping with the event—He said to her, Do not weep (lit., “stop weeping” 7:13b). Then He stopped the procession altogether (7:14a). Jesus had happened upon this funeral, and He took the initiative to reverse the entire circumstance. He addressed the young man and commanded him to arise (7:14b). When Jesus returned the young man back to his mother, the crowd reacted with fear and praise. The estimate of the crowd was not complete—this man was not merely a great prophet through whom God had visited His people (7:16)—He was fully divine, the Son of God, the One with authority and power to raise the dead.
3. Three Episodes Concerning John the Baptist (7:18-35) (see also the comments on Mt 11:2-19)
The last reference to John the Baptist was in 3:20, which notes that Herod (Antipas) had “locked John up in prison.” Apparently, from prison John had heard about Jesus’ ministry—about all these things (7:18).
a. John’s Questions about Jesus Are Asked and Answered (7:18-23)
7:18-23. These questions do not necessarily indicate that John was having a “crisis of faith” or had begun to doubt Jesus. He did have questions, and he logically and properly sent his disciples to Jesus to get the answers. It seems that while he was sitting in prison John wanted reassurance. (Perhaps he was thinking of the prophecy that the Messiah would “set the captives free”; Is 61:1), and he knew Jesus was the only One who could do it. As the disciples of John arrived at the place where Jesus was, it just so happened that At that very time (Lk 7:21a) Jesus was healing people and casting out demons. Jesus told John’s disciples to report what they witnessed (7:22a) (e.g., the BLIND RECEIVE SIGHT, cf. Lk 4:18 and Is 61:1; 29:18; the lame walk, cf. Lk 5:17-26 and Is 35:6; diseases are cured Lk 5:12-16; 17:11-19 and 2Kg 5:1-19; the deaf hear Lk 11:14 and Is 29:18; 35:5; 42:18; the POOR HAVE THE GOSPEL PREACHED TO THEM, cf. Lk 4:18 and Is 35:5; 61:1. Note that Jesus did not mention the OT Scripture (Is 61:1) about setting the captives free at this juncture!). These were things the Messiah was expected to do and proved He was indeed the Expected One (Lk 7:19, 20).
b. Jesus’ Praise of John (7:24-30) (see also the comments on Mt 11:7-15)
7:24-30. Jesus used this occasion to offer some words in praise of John. Jesus asked the crowds three versions of the rhetorical question, What did you go out into the wilderness to see? (7:24, 25, 26). A reed shaken by the wind was something pliable and bendable—John was not fickle or vacillating. A man dressed in soft clothing was someone refined who lived in comfort in royal palaces (7:25b)—John was tough and lived in the desert. So the answer to the first two questions was “No!” But John was a prophet and more than a prophet (7:26)—he was the forerunner to the Messiah (7:27). John was great because of his humility (cf. Jn 3:30) and because he fulfilled his mission for the Messiah—he pointed men and women to Messiah Jesus. Jesus’ estimate of John was well received by the common folk (7:29) but rejected by the religious leadership (7:30).
c. Jesus’ Rebuke of that Generation (7:31-35) (see also the comments on Mt 11:16-19)
7:31-35. Jesus’ rebuke was directed at the religious leadership that had rejected John (7:31). His point was that neither John’s asceticism and stern message of the need for repentance nor Jesus’ message of healing and hope (His welcoming of sinners) was satisfactory to the self-appointed arbiters of “taste” and “wisdom.” The leaders were like “petulant children” who refused to play when John and Jesus did not play what they wanted (cf. Liefeld, “Luke,” 8:901).
4. Jesus: At Dinner and Anointed; Parable of the Two Debtors (7:36-50)
7:36-39. The contrast between the common Jewish people who accepted Jesus and the leadership who rejected Him was starkly drawn in an encounter between Jesus and one of the Pharisees (7:36a). Jesus had accepted an invitation to dine with a Pharisee, and while He was eating (reclined at the table 7:36b) a woman, identified only as a sinner (7:37a), came to the house. It was not unusual to have uninvited guests standing at the perimeter of the banquet table, perhaps seeking to be noticed or to be offered some portions of the dinner. This woman, however, had come with a bottle of perfumed oil (7:37b) with only one purpose: to honor Jesus. Luke described her movements in meticulous detail to highlight the effect on the dinner party. Her actions of devotion (weeping—lit., “bursting into tears”—and positioned at His feet, wiping His feet with her hair, kissing His feet and anointing them with the perfume 7:38) were heedless of all propriety—they were actions of uninhibited affection toward Jesus. The Pharisee’s reaction was one of judgmental disgust. He (and no doubt others) thought to himself (7:39a) that if Jesus were indeed a prophet he would know what sort of woman (she is a sinner) was touching Him (7:39b) and that He would have refused her devotion and put a stop to this display.
7:40-50. Jesus responded to this unexpressed criticism with a parable, virtually asking the Pharisee, named Simon, permission to tell it (7:40). The parable involved a moneylender with two debtors (7:41a) One owed a considerable sum—a debt it might have taken years to pay back; the other owed a lesser some—a debt that might have taken weeks to pay back (7:41b). Graciously the lender forgave both men. Jesus’ question to Simon was which of them will love him more? (7:42). When Simon had given the obviously correct answer—the one forgiven more loved more (7:43)—Jesus applied the parable to the current situation. Jesus acknowledged that the woman had shown great love toward Him while Simon had shown little respect for Him (7:44-46). She had been extravagant in her love—Simon had failed even at common courtesies. Her devotion was an evidence of her love, which was the outworking of her gratitude for being forgiven. When Jesus said to her, Your sins have been forgiven (7:48), He was not suggesting she had earned forgiveness by her actions, but that her actions were the loving evidence that she had been forgiven. To the consternation of the dinner party (7:49), Jesus pronounced forgiveness and confirmed her salvation (7:50).
5. Jesus Is Ministered to by Certain Women (8:1-3)
8:1-3. Jesus’ mission involved much traveling and preaching (8:1a, b) (cf. Lk 4:18; Is 61:1), being diligent in His calling and assisted by the Twelve (Lk 8:1c). In all of this activity, several women supported Him (8:2-3). Women were held in rather low esteem in that day, but Jesus loved and sought out those who were outcast and downtrodden by the culture. Although He did not appoint women to positions of leadership or as His apostles, He treated women with respect and esteem, and they showed their appreciation by supporting His mission (8:3c).
G. Jesus’ Teaching in Parables (8:4-21)
8:4-21. In Luke’s gospel these two parables have specific application to the teaching of Jesus. Those who acknowledge and receive Him are the good soil—they “see and understand,” and they “take care how they listen” to Him.
1. Parable of the Soils (8:4-15) (see also the comments on Mt 13:1-23)
8:4-10. The parable is divided into three sections: the parable itself (8:4-8); the disciples’ question about Jesus’ reason for teaching in parables (8:9-10); and the explanation of the parable (8:11-15). The parable itself is straightforward. A sower sowing seed would have been a common sight to Jesus’ hearers (8:5a). Some seed fell beside the road (8:5b) on the edges of the footpaths where it was trampled under foot (8:5c), hence, ruined. This seed would also be exposed and therefore easily picked off by the birds of the air (8:5d). Some seed was sown (unknowingly by the sower) on rocky soil (8:6a) that was merely a thin layer of dirt over bedrock. Such soil had no depth to retain water, and plants that germinated there would perish from lack of moisture (8:6b). Some seed fell among the thorns (8:7a). This was soil that had (again, unbeknownst to the sower) the seeds of weeds already mixed into it. Since the weeds were more aggressive they grew up with the good seed but eventually choked it out (8:7b). Finally, some seed fell into the good soil (8:8a); this seed thrived and produced a crop (8:8b)—the only seed to do so—and it was an abundant crop.
Jesus admonished His hearers to really listen to His teaching—He who has ears to hear, let him hear (8:8c). This may have prompted the disciples’ twofold question: One, what did the parable mean? (the answer was to come in the final section), and two, (implied) why did Jesus speak in parables? (cf. Mt 13:10-17). Jesus answered in effect that His parables made it possible for the “fruitful hearted” (cf. Lk 8:8) and the “illuminated heart” (cf. 8:16) to really hear and understand while making it impossible for the “hard hearted,” the “distracted heart” (cf. 8:5-7), and the “careless heart (cf. 8:18) to “see, hear, or understand.”
8:11-15. In His explanation of the parable Jesus made it clear that the seed was the word of God (8:11). The various soils represented various types of human hearts. In the Bible the “heart” is understood as the seat of human thinking as well as emotions (cf. Jr 17:9-10; Mt 9:4; 15:18). The problem with the first type of soil/heart was its hardness, which left it vulnerable to the influences and deceptions of Satan (Lk 8:12). The problem with the second type of soil/heart was that these people liked what they heard in the Word and responded to it for a time. However, they were shallow and there was no depth of root, so trials and temptations caused them to wither. The third type of soil/heart was “mixed” with worries and riches and pleasures of this life (8:14b). Whereas the demise of the seed in the case of the second soil/heart was somewhat sudden, the failure here was gradual. The good seed was choked out by worries—the cares of everyday life; riches—the goods of this life; and pleasures—not just sensuous pleasures, but the amusements of this mundane and temporal world. It was not necessarily the “big issues” that choked out the good seed but the life of the “everyday” that slowly overtook the heart and left no room for the more serious issues—eternal and spiritual matters—that had to do with Christ and sin and salvation. Only one type of soil/heart (8:15a) was a good heart (8:15b), and only such hearts hold [the Word] fast, and bear fruit with perseverance (8:15c). The bearing of fruit is the marker of the good soil and the evidence of genuine life (see also the comments on Mt 13:18-23).
2. Parable of the Lamp (8:16-18)
8:16-18. Using the metaphor of a lamp, Jesus revealed three qualities of His teaching: (1) it was itself fully visible and illuminating (of the heart/soil) (8:16), (2) it exposed what was hidden (it will expose what sort of “soil” one’s heart is) (8:17), (3) it is to be heeded (8:18).
3. Jesus’ True Family (8:19-21) (see also the comments on Mt 12:46-50)
8:19-21. Luke briefly noted that Jesus’ family, while not neglected, was not favored over others. Rather, He gave His preference and attention to those who heard and recognized the word of God (8:21) in His teaching and obeyed it.
H. Jesus: the Master (8:22-56)
In the next section Luke depicted Jesus as the Master, highlighting His power and authority. Jesus demonstrated His power over nature in the stilling of the storm (8:22-25); His power over the supernatural when He cast the demons out of the Gerasene demoniac (8:26-39); His power over disease in the healing of the woman with the hemorrhage (8:43-48); and His power over death in raising Jarius’s daughter (8:40-42, 49-56). The theme of “fear” was prominent in these events. Jesus inspired “fear” when He displayed His power over the natural (8:25) and supernatural (8:37). He quelled “fear” with His healing power (8:47, 50).
1. Jesus Stilled the Storm (8:22-25) (see also the comments on Mt 8:23-27)
8:22-25. Jesus and the disciples often moved from place to place in small boats, which had been familiar to them as fishermen. The scene depicted here was mundane and commonplace (8:22), and the sailing was serene enough that Jesus quickly fell asleep (8:23a). Soon, however (as was not uncommon on the lake), a fierce gale arose (8:23b), and the boat was in danger of capsizing (8:23c). Amazingly, Jesus was still asleep and these experienced—but terrified—fishermen frantically awakened Him (8:24a). Their panicky address to Him—Master, Master (8:24b)—was one that Luke probably intentionally recorded to highlight the reality of His person, a reality He was about to prove. He was indeed the Master! Upon rising He rebuked the wind and the surging waves (8:24c), and they simply stopped (8:24d). The unnatural calm and His gentle rebuke to them—Where is your faith? (8:25a)—unnerved them more than the natural wind and waves. They were fearful and amazed (8:25b). While their own question was for them a genuine one (8:25c), in Luke’s account it was rhetorical—He was the Master, and the Lord.
2. Jesus Cast Demons Out of a Man and Into Swine (8:26-39) (see also the comments on Mt 8:28-34)
8:26-39. The eventful boat ride ended at a place Luke identified as the country of the Gerasenes (8:26). The exact location is disputed. Likely, this was in the Decapolis, a community of 10 Roman cities, nine of which were on the eastern side of the Jordan River. That this was a Gentile area explains the presence of the swineherds who appear later in the narrative. There Jesus and the disciples immediately encountered a man whose spiritual condition was dire—possessed with demons, whose physical condition was destitute (he had no clothes), and whose social condition left him isolated—no house, living in the tombs (8:27). Upon seeing Jesus, the man cried out, addressing Jesus in terms that indicated His divine Sonship and majesty, and begging Jesus not to torment him (8:28). These statements were actually the voices of the demons, who had abused the man for some time (8:29). The man was actually possessed by many demons—Legion (8:30). Apparently not wanting to be disembodied—a prelude to ultimate punishment in the abyss (8:31)—but nevertheless knowing they were powerless to resist His command to leave the man (8:29), the demons requested to be cast into a herd of swine (8:32a). When Jesus had permitted it (8:32b) they entered the swine, and the maddened animals rushed into the lake and drowned (8:33). News of the event spread rapidly (8:34). Rather than marveling at the liberation and restoration of the now demon-delivered man (8:36), whom they surely all knew well (8:35b), the residents were fearful and requested that Jesus leave their country (8:37). These people were among the many who “saw but did not see, nor did they understand.” In one last scene, Luke described how the demon-delivered man requested to go with Jesus (8:38). He was denied, but he was given the task of spreading the message of the great things God had done for him (8:39). It was important that a witness to the Lord remain even in this country that had turned Jesus away.
3. Jesus Healed Woman with Hemorrhages; Raised Little Girl from the Dead (8:40-56) (see also the comments on Mt 9:18-26)
8:40-42. In the next account Luke actually recorded two healings—one “unintentional” and one plainly “intentional.” Upon His return to Capernaum Jesus was welcomed (in contrast to the Gerasenes, 8:37) and was confronted by a man named Jarius (8:41a), an official of the synagogue (8:41b) and the father of an only daughter, who was 12 years old and dying (8:42a). He was desperate to have Jesus come and heal her (8:41c). Jesus agreed to this request, but the ever-present crowds blocked His progress on the way (8:42c).
8:43-48. In this throng was a woman who had been hemorrhaging for 12 years (the exact age of the dying little girl) (8:43), leaving her weak and ritually unclean (cf. Lv 15:19-25; see also Ezk 36:17; CD 4.12-5:17; 11QTemple 48:15-17; Josephus, War 5.227; m. Nidda; m. Zabim 4:1). Luke recorded that she could not be healed (8:43d; Mark added that she had spent all her money on physicians who not only did not help her but actually made things worse, Mk 5:26—a detail Dr. Luke left out!). Her plan was to touch His garment (cf. Mt 9:21) believing that in doing so she would be cured. This was a bold act—she risked rejection or worse. Her act could be considered an assault because she was unclean, and might render Him and others unclean. Nevertheless, she surreptitiously came up behind (Lk 8:44a) and without His notice touched the fringe of His cloak (8:44b). The fringe may have been the tassels worn on the four corners of one’s garments to remind a person of the law (Nm 15:38-41; Dt 22:12). Luke wanted his readers to understand that there was no natural way Jesus could have perceived this woman’s act. She was healed immediately (Lk 8:44c). Just as immediately, Jesus was aware that He had been touched, not just by the press of the crowd (8:45), but in such a way that healing power had gone out of Him (8:46b). His insistence, Someone did touch Me (8:46a), convinced the woman to admit what she had done (8:47a). In her fear (and perhaps shame) she confessed her act, explained why she had done it (8:47b), and reported her healing (8:47c). By compelling her to make a public confession Jesus actually completed her restoration for now she could freely associate with her fellows who would know that her uncleanness was ended. Jesus’ blessing—the only place where He addressed anyone as Daughter (8:48)—assured her that because her faith in Him was genuine, her healing by Him was complete.
8:49-56. During this time Jarius had been waiting for Jesus to come to his house to heal his daughter. However, the sad report arrived that the daughter had died (8:49). Before Jarius could react to the news he was reassured and encouraged by Jesus—Do not be afraid … only believe, and she will be made well (8:50). While the delay with the woman may have annoyed Jarius, now her healing by Jesus was an encouragement to him. Jesus’ parting words to her about faith and healing were exactly what Jarius needed at that moment—faith (believe) in Jesus leads to being “made well.” Although Jesus was a “passive participant” in the healing of the woman, here He took control. “The timing may not have been what Jarius desired, but the events were still in [Jesus’] control” (Bock, Luke, 806). Jesus took only His inner circle of disciples—Peter, James, and John (those who were privileged to see the special demonstrations of His power, who would later understand what this power meant) and the girl’s parents into the room (8:51). He rebuked the “professional mourners” (8:52a) and commanded them to Stop weeping (8:52b) as He explained that she was not dead but only sleeping (8:52c). The “laughter” of this crowd showed their disingenuousness—they were insincere mourners at best. Jesus tenderly took the child’s hand and spoke softly to her—Child arise! (8:54). Jesus had been close to uncleanness when the woman touched Him. Now He deliberately touched a dead body, but His touch cleansed and healed. Again the healing was “immediate”—her spirit returned (8:55a; cf. 1Kg 17:21-22). She had indeed died, and then she got up immediately (Lk 8:55a). In a touch of realism, Luke recorded Jesus’ instructions that she should be given something to eat (8:55b). When Jesus returned the girl to her amazed—and no doubt grateful—parents, He instructed them not to spread the news of this event around (8:56). Perhaps this was to help avoid the sensationalism that might have led the people in a frenzy to make Him king prematurely.
I. Jesus’ Disciples (9:1-62)
In the next several sections the focus in Luke’s account is on the disciples and issues of discipleship.
1. Mission of the Twelve: A Mission for Disciples (9:1-10a) (see also the comments on Mt 10:1-18)
9:1-5. Although there are noticeable differences between Luke’s accounts and those of Matthew (cf. Mt 10:1-14; 14:1-14) and Mark (cf. Mk 6:7-16; 30-34), none of these discrepancies is serious enough to doubt the basic credibility of the narrative. Jesus clearly headed this mission: (1) He called, empowered, and authorized it (Lk 9:1); (2) He set the task—to cast out demons, to heal, and to preach (9:1b-2); (3) He controlled the message—proclaim the kingdom (9:2); (4) He delimited the provisions for the mission (9:3)—this was to be no pleasure trip but a working journey—they were to travel light; (5) He instructed them on the procedures of the mission (9:4)—they were not to seek their own comfort or be concerned about their own popularity—they were not to play favorites for personal favors; (6) He dictated the terms of the mission (9:5)—they were not to stop and debate the message—they were not to seek revenge for petty slights, but they were to keep moving.
9:6-10a. The disciples’ responsibility was to follow Jesus’ orders. They were obedient and so fulfilled the mission (9:6). Herod was perplexed (9:7b) by the mission, indicating that it was having an impact. Luke recorded how Herod reacted to the events—all that was happening (9:7a). The strange rumors about Jesus that Herod heard were apparently also heard by the disciples (9:8; cf. 9:19), indicating that they were widely known. These rumors—especially those that suggested that John had risen from the dead—were particularly disconcerting to Herod, for He had had John beheaded and now, it seemed, another like him had already come in his place (9:9a). The note that Herod kept trying to see Him (9:9b) was an ominous foreshadowing of Jesus’ trial before Herod (cf. 23:8-12). Finally, the disciples were successful in this mission (9:10a). When they returned the notoriety of their mission created a large interest in Jesus Himself.
2. A Lesson for Disciples: Feeding Five Thousand (9:10b-17) (see also the comments on Mt 14:13-21)
9:10b-17. The interest created by the mission of the Twelve resulted in large crowds following Jesus and the disciples, even as far as Bethsaida (9:10b). Jesus welcomed them, continuing to do as He had been doing—teach and heal (9:11). The presence of the crowd set the stage for an opportunity for Jesus to challenge His disciples to rest in their confidence in Him. Late in the day it became obvious that the crowds needed to be dispersed so they could find food and shelter (9:12). When the disciples urged Jesus to send the crowds away—an eminently practical suggestion—Jesus challenged the disciples: you give them something to eat (9:13). The disciples, looking to their own resources, quite rightly observed that the few provisions they could muster were woefully inadequate (9:13). Jesus did not dispute this conclusion but instructed the disciples to have the crowd sit down in an orderly fashion (9:14), and they did so (9:15). This crowd numbering about five thousand men meant there were many thousands more counting women and children. Luke managed to build tension into his narrative by relating the details of Jesus’ deliberate actions. He took the few provisions, looked up to heaven, blessed them, and broke them. He kept giving them—the ongoing action is the climax—to the disciples (9:16). It was the disciples who distributed the provisions, just as Jesus had commanded them, to the people. The lesson, intended primarily for the disciples, was, “Do not look to your own resources but look to and trust in Jesus’ ability to use whatever resources you have to meet the needs of others” (see Stein, Luke, 272). The full satisfaction of the people and the excess abundance were residual reminders of Jesus’ messianic power (cf. Ps 105:40; Jl 2:26).
3. A Disciple’s Confession (9:18-22) (see also the comments on Mt 16:13-20)
9:18-20. In Luke’s account this great confession of Peter happened during (or just after) a time of prayer (9:18). Jesus asked a preliminary question to set up the question He really wanted to ask: Who do the people say that I am? (9:18b). Once again (as Herod had learned, see 9:7-10) the rumors about Jesus ranged from the ludicrous (John the Baptist) to the hopeful (Elijah; this is understandable in the light of the prophecy of Mal 4:5) to the improbable (one of the prophets returned to life) (Lk 9:19). These answers do indicate that the people recognized in Jesus a “transcendent presence,” but they were wide of the mark, as the disciples knew. Jesus’ direct question, But who do you (emphatically spoken) say that I am? (9:20a) received a direct and swift answer from Peter—The Christ of God (9:20b). Luke intended this confession to be taken at face value as the conclusion of one—a close and trusted disciple—who was in a position to know whereof he spoke. Jesus was indeed the Christ. The confusion of the people would explain to Theophilus and to Luke’s readers why so many who saw Jesus did not believe in Him while the disciples were so confident in their convictions about Him. They were in the place to know (and the account of the transfiguration that follows reinforces that point).
9:21-22. Surprisingly, Jesus immediately instructed the disciples not to tell this to anyone (9:21). The reason for this may have been that such information could be badly used either by Jesus’ friends or His enemies, but the main reason for this instruction is explained in the next verse. If the disciples were to announce the Messiah had come, the people may have anticipated the political, warrior Messiah and have obstructed or misunderstood Jesus’ ministry as the suffering servant.
It was at this crucial point Jesus made the first of several predictions of His passion (9:22; cf. 9:44-45). He told the disciples that He must suffer many things (9:22a). “He must suffer. Suffering for Him was no accident, but a compelling divine necessity. The cross was His vocation” (Leon Morris, The Gospel According to Luke, TNTC [Grand Rapids, MI: Eerdmans, 1974], 169), and He must not be prevented from accomplishing the work there—the very work He had come to do.
4. On Discipleship: Definition, Motivation, and Expectation of a True Disciple (9:23-27) (see also the comments on Mt 16:24-27)
9:23. These episodes about discipleship were placed around other events in the life of Christ, in which Jesus was directing more and more of His ministry toward the disciples. In light of the impending turn toward Jerusalem (cf. 9:51) and then just after that turn, Jesus took the opportunity to instruct His disciples (9:23a) on the meaning of following Him.
The definition of a true disciple may be understood in four terms: the disciple must have desire—If anyone wishes to come after Me (9:23b), must practice denial—he must deny himself (9:23c), must show dedication—and take up his cross (an act of submission; “the fundamental idea is of submission to another”; Bock, Luke, 853) daily (9:23d), and must accept direction—and follow Me (9:23e). The basic requirement of a disciple is to “follow Jesus.”
9:24-26. The motivation of a true disciple can be found in three principles: (1) the principle of the reversal of ultimate commitments—disciples live not for their own sakes but Christ’s—for My sake (9:24); (2) the principle of the apparently disproportionate exchange—“This verse is essentially a proverb” (Stein, Luke, 279)—a disciple gives up the world (if necessary) for Christ (9:25); (3) the principle of reciprocal repudiation—a disciple knows that being ashamed of Christ will bring shame by Christ—that is, Christ will be ashamed of him at Christ’s return (such a person will prove not to be a true disciple and be lost) (9:26). True discipleship requires utter selfless commitment to Christ, repudiation of the world for Christ, and unflagging loyalty to Christ.
9:27. The expectation of a true disciple is life in Christ. When Jesus said there were some who would not taste death (9:27) He had in mind those disciples who were about to witness the transfiguration. (For more on the theme of discipleship see 9:57-62.)
5. Transfiguration: An Event and Word to Assure the Disciples (9:28-36) (see also the comments on Mt 17:1-8)
The transfiguration might well be considered the Father’s answer to the question Jesus had posed to the disciples (“But who do you say that I am?” cf. 9:20). The Father’s answer was the best informed and most precise of all! The event and the confirmation of Jesus’ identity were intended to fortify the disciples’ convictions about Jesus. This event was also meant to give encouragement to Jesus just as a major transition point in His ministry—the “journey to Jerusalem” (cf. 9:51)—was about to begin.
9:28-29a. Luke recorded that the events took place eight days after the events of Peter’s confession and Jesus’ instruction following that dramatic declaration (9:28). The apparent discrepancy with Mark (Mk 9:2, “six days”) was due to different ways of reckoning days. Perhaps Mark counted only the days “in between” the events and Luke counted those days but also the day of Peter’s confession and the day on which the transfiguration occurred. The point of the note (which is actually only to say “about eight days,” NIV) is to tie Peter’s confession (Lk 9:20) to the transfiguration (cf. Stein, Luke, 283). For this occasion Jesus took Peter, James, and John (as He had done at the home of Jarius, cf. 8:51). Their part was to observe and record this transcendent event (cf. 2Pt 1:16-18). There was no indication of which mountain was chosen for this happening. The traditional site of Mt. Tabor is unlikely because of its distance from the events at Caesarea Philippi. Mt. Hermon is more likely since it was a tall mountain and close to Caesarea Philippi. The initial reason for this interlude was prayer (Lk 9:28b-29a).
9:29b-31. Luke omitted the word “transfigured” (cf. Mt 17:2; Mk 9:2) and simply, if enigmatically, described the alteration in Jesus’ appearance—His face became different (lit., “other”) and His clothing became white and gleaming (Lk 9:29). The image was reminiscent of Moses’ face as described in Ex 34:29-35: “Moses’ face shone.” The term gleaming appears only here in the NT and has the idea of “emitting light,” probably indicating that it was Jesus’ body that was “shining” and not a change in the clothing. The whole scene was one of otherworldly, transcendent, “Majestic” (cf. 2Pt 1:17) glory. Instantly, (behold) two attendants appeared with Jesus, identified as Moses and Elijah (Lk 9:30b). Likely these two represented the Law and the Prophets—indicating that Jesus was the continuation of the salvation-historical program revealed in the OT. That they came to His transfiguration demonstrated His superiority over them—He was the fulfillment of what they had prophesied. Their conversation focused on His coming Passion—His death, burial and resurrection—to which Luke cryptically referred as His departure (“exodus” 9:31b) that He would soon accomplish at Jerusalem (9:31c). “Fulfillment is the key theme of this verse. The events discussed are part of God’s plan, which will come to pass” (Bock, Luke, 869).
9:32-33. At this time the earthly observers, Peter and his companions (9:32a), who had been asleep (9:32b), were aroused and became fully awake (9:32c). They saw Jesus’ glory and then two men (9:32d). They had been brought to the mountain for this event, and they had nearly missed it. The overwhelming splendor of the event and the heady privilege of seeing Moses and Elijah prompted Peter to speak—but he did so without thinking (not realizing what he was saying, 9:33c). His first expression was not inappropriate even if it was rather feeble: Master, it is good for us to be here (9:33a). Surely this was one of the most memorable events of Peter’s life, and it was well beyond “good.” His proposal to build three booths (tabernacles, 9:33b) was singularly inappropriate for three reasons: one, by suggesting three tabernacles he was essentially putting Moses and Elijah on par with Jesus (ignoring that only Jesus was transfigured); two, the suggestion of tabernacles indicated that Peter wanted to make the “mountaintop moment” last (but such moments are given not to divert one from service but to prepare one for service; and to “stay on the mountain” would make an end out of a means); three, this was not the fulfillment of the OT prophetic word—this was not the kingdom, and this was not the end of Jesus’ sojourn.
9:34-35. Before Peter could finish his inappropriate suggestions a heavenly interruption set him right. First, a cloud appeared (9:34). The suddenness of the cloud’s appearance and the reaction of Peter and his companions signified that this was no ordinary cloud. It was none other than the outward manifestation of the divine presence (cf. Ex 16:10; 19:9; 1Kg 8:10-11). The voice that came from the cloud (Lk 9:35a) was unmistakably that of God the Father (since He identified Jesus as My Son, 9:35b). His designation of Jesus was intended to eliminate all speculation and provide rock-solid assurance of His person—He is My Chosen One (9:35c). Here the Father Himself confirmed what Mary and Zacharias had testified, what Jesus had claimed in the synagogue in Nazareth, and what Peter himself had so recently confessed: Jesus is the Promised One, the Messiah, and the Son of God. The Father’s final command—listen to Him! (9:35d) had a double meaning: first, “Peter, stop talking and listen!” and in a wider sense, “Listen to the Word of Jesus.” There is probably a subtle allusion here to Dt 18:15. Jesus is the prophet like Moses, the prophet regarding whom God through Moses commanded, “You shall listen to him” (Dt 18:15c; cf. also Ac 3:22 which indicates that Jesus was the fulfillment of this prophecy).
9:36. The dramatic scene ended with Jesus standing alone (9:36a). The mysterious nature of this event—understanding it would only be possible after the Passion of Jesus—caused them to keep silent about it (9:36b) for the time being.
6. Healing a Demon-Possessed Son: A Test for Disciples (9:37-42) (see also the comments on Mt 17:14-20)
9:37-40. Jesus had no sooner descended from the Mount of Transfiguration (9:37a) than He was confronted with several situations that demonstrated the disciples’ lack of faith, their slowness to learn, their pride, and their intolerance. The first situation involved a father and his boy possessed by a demon (a spirit seizes him) (9:38, 39). The picture Luke drew was chaotic. A large crowd (9:37b), apparently attempting to gain Jesus’ attention, was hindering a distraught father from making his appeal to Jesus. He had to shout over the crowd (9:38a), “begging” Jesus to help (9:38b), and he was describing his son’s sorry condition (9:39). Furthermore, he was lamenting the disciples’ failure to deal with the demon (9:40).
9:41-42. Jesus expressed His exasperation as an aside, that is, it was addressed to no one in particular and to the entire group in general: You unbelieving and perverted generation (9:41a). Having just come from the wonderful experience on the mountain to this chaos was a trial to Him, and He longed to be finished with His earthly mission—how long shall I be with you and put up with you? (9:41b). No sense of personal pettiness was expressed, but there was, no doubt, exasperation with His disciples’ failure to help the man, weariness with His spiritual opposition (the demons), and grief for the plight of the man and his son. Nevertheless, He was instantly ready to serve—Bring your son here (9:41c). Jesus’ power was evident in His rebuke of the demon (an obviously powerful demon by the demonstration that he made before he left the boy, 9:42a). Jesus showed His compassion by the way He gave the son back to the father (9:42b).
7. Four Failures of Jesus’ Disciples (9:43-56) (see also the comments on Mt 17:22-23)
9:43-45. The effect of the exorcism on the crowd—amazement (9:43a) and marveling—(9:43b) seemed to have little effect on Jesus, who turned His attention to the disciples (9:43c). In four brief scenes Luke recorded failures of Jesus’ disciples. First, even when He tried to get them to pay attention—Let these words sink into your ears (9:44a)—offering yet another prediction of His coming Passion (9:44; cf. 9:21-22), they failed to understand. In this instance, however, Luke recorded that it was concealed from them (9:45). This was a divine concealment. Had they understood what Jesus was telling them they may have lost all motivation, or they may have tried to take steps to prevent it. After all these things happened they would recall these predictions, and they would then understand that His death was no accident and He was always in control.
9:46-48. In the second of these four scenes of failure Luke recorded an argument between the disciples over which of them might be the greatest (9:46; see also the comments on Mt 18:1-5). Besides being particularly inappropriate right after Jesus had predicted His own suffering and death, their behavior displayed an appalling lack of humility and an unsavory exhibition of hubris. Jesus—knowing not just the content of the argument but what they were thinking in their heart (9:47a)—confronted this outrageousness by taking a child and standing him by his side (9:47b). His point here was not “disciples are to be as this child” but “disciples are to receive this child,” that is, to serve and honor this child (9:48a). Jesus’ point was that disciples must not be too proud and self-important to refuse to act as a “servant to a child.” He concluded this lesson with the principle of reversal: the way to greatness in God’s economy is to be the least important in this present economy (9:48b).
9:49-50. In the third scene of disciple failures Luke recorded that an indignant disciple, John (9:49a), reported to Jesus that someone (not of the immediate group) was casting out demons in [Jesus’] name (9:49b). With apparently no sense of irony that this unnamed individual was apparently able to accomplish what Jesus’ own disciples had recently failed to do (cf. 9:40)—and that it was inherently a good thing to cast out demons, regardless of who was doing it—John informed Jesus, we tried to prevent him (9:49c), all because he was not one of them. The failure here was obvious. To stop the doing of good in order to preserve that work for the “right people” is not merely inefficient, it is misguided. Jesus corrected John and explained, he who is not against you is for you (9:50). If the ministry is good and right and true, the work should be encouraged not hindered, regardless of who gets the credit.
9:51-56. The fourth and final scene of disciple failure happened in Samaria. In this instance, as Jesus was beginning His journey to Jerusalem (9:51), He sent some of His disciples ahead to a village in Samaria to make arrangements for Him (9:52) to engage in ministry there. Jesus was on His way to Jerusalem, so the Samaritans (the longtime antagonists of the Jews) were not helpful, nor were they receptive to the idea of His visit (9:53). The first inclination of James and John for this affront was excessive retaliation, to say the least. They wanted to call down fire … from heaven (9:54). Jesus’ rebuke was swift and pointed—“This is not the way His followers behave” (Morris, Luke, 179). This sort of retaliation was exactly the opposite of the spirit and intent of Jesus’ mission. The lesson for these disciples was this: those who reject Christ are not the enemy. They are the mission field.
8. Three Failures of Discipleship (9:57-62) (see also the comments on Mt 8:18-22)
9:57-62. These verses are addressed to potential disciples. In each instance the term “follow” is prominent. Three would-be disciples encountered Jesus. In the first encounter the would-be disciple made a rash commitment (9:57) but was reminded of the cost. Following Jesus meant having nowhere to lay one’s head (9:58). Those who follow Jesus may not enjoy the comforts of home in this life. In the second encounter, the would-be disciple is called by Jesus—Follow Me (9:59a), but he revealed his misplaced priorities. The request for a delay to bury my father (9:59b) did not mean he needed to attend a funeral but that he needed to wait until his father died (perhaps to collect an inheritance), or perhaps to engage in a customarily protracted time of mourning. This explains Jesus’ response (9:60a). He was not making a callous demand of a grieving son but calling on this man to forsake any potential personal benefit and to put eternal loyalties and commitments above all other—even family—loyalties and temporal commitments (9:60b). In the third encounter the would-be disciple apparently just wanted to say goodbye to his family (9:61b). Jesus knew, however, that were the man to go home the strength of his commitment to follow the Lord (9:61a) would weaken and that he would be drawn back by the bonds of family love. Using the image of a plowman, Jesus admonished this would-be disciple to see that a plowman after putting his hand to the plow cannot look back (9:61c) and make a straight furrow. So a disciple cannot be “looking back” (to his or her old life, old friends, old habits) and be committed to Christ.
V. Journey to Jerusalem (10:1–19:27)
A. More on Missions; More on Discipleship (10:1-24)
This section continues the emphasis on discipleship—emphasizing the requirements, meaning, and practice of discipleship.
1. The Mission of the Seventy (10:1-16)
10:1-16. The mission of the seventy was similar to that of the mission of the Twelve (see 9:1-6). (There is a discrepancy with this number in several important Gk. manuscripts. Some have “seventy” and others have “seventy-two.” Either reading may be correct. There is no substantive difference for the meaning of the text with either reading).
Jesus was clearly in charge: He assembled the seventy (10:1), motivated them (10:2), and warned them of the dangers (10:3). As they were few in numbers their dependence on the Lord of the harvest (10:2b) was all the more acute. He instructed them to travel light for the journey (10:4), to seek peace with the people they met (10:5-6), not to seek personal advantages on the way (10:7), to accept whatever provisions were available (10:8), to offer their services freely and fully to all (10:9), and to eschew retaliation if rejected (10:10-11). They were to know that ultimate justice would befall their opponents (10:12), so they could leave the matter of judgment in the hands of the Lord. Jesus offered an aside to these instructions—a pronouncement of woe on the cities of Chorazin, Bethsaida (10:13), and Capernaum (10:15) for their lack of response to His ministry and message. It should have been a chilling warning of the inevitability of the judgment of the Lord—to which the cities of Sodom (10:12) and Tyre and Sidon (10:13) could attest. The time to heed the message of Jesus’ messengers is immediate because they speak for Him (10:16). And those who speak for Jesus must not take rebuff personally—the rejecters are rejecting Christ (10:16). This mission was a foretaste of future gospel proclamation (cf. 24:46-48; Acts 1:8).
2. Two Lessons on Discipleship (10:17-24)
Those disciples involved in the mission were not mere spectators of Jesus’ mission but participants—and they could expect the joys and blessings of being in His service.
a. Joys of Being a Disciple (10:17-20)
10:17-20. The seventy returned and reported their experiences with joy (10:17). They knew the joy of spiritual accomplishment (10:17a) since they had completed the task given to them. They knew the joy of spiritual victory (10:17b). Demons had apparently been cast out in the name of Jesus—Your name (10:17c). Jesus’ response to this news is interesting, as He added a detail to their report of which they would have been unaware. While they were engaged in the mission Jesus saw Satan fall from heaven (10:18). The picture here is metaphorical: as the mission had spread, the influence of the enemy had diminished. “In that gospel triumph Satan had suffered a notable defeat” (Morris, Luke, 185). Furthermore, they had experienced the joy of spiritual protection and confidence (10:19). “The disciples are secure in God’s hands” (Bock, Luke, 1008) (e.g., Dn 3:16-18); but mostly, they had come to a greater assurance of the joy of their own salvation (Lk 10:20).
b. Blessings of Being a “Knowing” Disciple (10:21-24)
10:21-24. In an expression of joy and praise that sprung from His deep relationship with the Holy Spirit (10:21a) Jesus turned to His Father, Lord of heaven and earth (10:21b) to praise Him for the gracious revelation of His plans and purposes—these things (10:21b). The Father had not given His revelation to the wise and intelligent (to such persons these things were hidden) but to infants (10:21c). Jesus rejoiced that His disciples “knew things.” They “knew” about the Son (10:22); they “knew” about things that many prophets and kings (10:24) had wanted to know. This “knowing” had come to them by the Father because it pleased Him to do so (10:21d) and they were blessed in it (10:23).
B. A Lawyer with Questions; Parable of the Good Samaritan (10:25-37)
1. The Lawyer’s Questions (10:25-29)
10:25-29. Luke provided no background for this exchange. Apparently Jesus was teaching in a public setting when a lawyer (10:25a) (a scribe schooled in the law of Moses) asked Jesus a question, attempting to find a flaw in Jesus’ teaching (put Him to the test, 10:25a). While the question itself is a good one—what shall I do to inherit eternal life? (10:25b), clearly he “was thinking of some sort of salvation by works and had no understanding of divine grace” (Morris, Luke, 187). Jesus’ question in response was not intended to be evasive—What is written in the Law? (10:26a)—but meant to limit the discussion so as to eliminate from the outset fruitless exchanges and debates involving human speculations (cf. Ti 3:9). In His next question—How does it read to you?—Jesus was not asking for the lawyer’s own relativistic take on the law but was conducting a counter-test. There was a right and a wrong answer to this question. When the lawyer quoted Dt. 6:5 (“love the LORD your God”) and Lv 19:18 (“love your neighbor as yourself”) (both cited in Lk 10:27), Jesus acknowledged that he had answered correctly (10:28a). However, Jesus’ quotation of Lv 18:5—DO THIS AND YOU WILL LIVE (Lk 10:28b)—brought home the devastating point that perfect obedience to the law was not possible. At this point the lawyer should have realized the inherent error of “works righteousness” implied in his opening question. The lawyer was not ready to give up and so wishing to justify himself (10:29a) he evasively asked another question—And who is my neighbor? (10:29b). The lawyer was attempting to “limit the commandment” so as to make it possible for him to obey it sufficiently enough to merit eternal life. To justify may carry the same sense of “justification” in Paul’s writings since Luke was one of Paul’s missionary companions and would be steeped in the apostle’s theology. Jesus exposed the fallacy of this tactic, and He answered the lawyers’ question in the parable of the Good Samaritan.
2. The Good Samaritan (10:30-37)
Several important features of this parable (mostly lost on those who are familiar with its traditional title, if not its specific contents) would have been “contrary to expectation” for the initial audience. The setting (on the road traveling away from Jerusalem to Jericho), the indifferent characters (a priest and a Levite), and especially the hero of the story—a Samaritan—were all contrary to the expectations of a Jewish audience. Such a morality tale would be expected to have the characters moving toward Jerusalem, the initial audience would have expected that the respected religious leaders would be the heroes and the despised Samaritan a scoundrel.
10:30-37. The scene Jesus drew was credible—the 17-mile road between Jerusalem and Jericho (10:30a) had a reputation as a dangerous road (Josephus, Jewish War, 4.8.3. §474)—and it was tragic. A man was set upon by robbers and beaten and left half dead (10:30c). The appearance by chance of a priest (10:31) offered a ray of hope into this awful scene, but alas the priest passed by the broken figure. Perhaps he had concluded that the man was already dead and did not want to risk ceremonial defilement. Likewise a Levite (one who assisted priests in the affairs of their ministry) passed by the man (10:32). Depicting these religious authorities as callous and unfeeling would no doubt have scandalized the audience. They would have bristled at the notion that these respected authorities could be so unsympathetic. However, the appearance of the Samaritan, cast in the role of hero would have perplexed Jesus’ audience even more. The Samaritans and Jews despised each other (for the reasons for the hatred, see comments on Jn 4:4-6). Although the hatred ran both ways, Jewish people thought “such people were unclean and were to be avoided” (cf. Bock, Luke, 1031). “Jesus’ introduction of the Samaritan was thus devastating” (Morris, Luke, 189-90). The actions of the Samaritan were compassionate, selfless, and costly (Lk 10:33-35). (None of the elements of this parable is to be taken allegorically.)
Jesus concluded with a final question to the lawyer, one that he could not evade (10:36). The point of Jesus’ parable (in answer to the lawyer’s question, 10:29c) was this: anyone in need is my neighbor, anyone who helps another in need is my neighbor, and anyone who helps me is my neighbor. Jesus indicated that one’s neighbor was anyone in need that an individual could help, and that the help that should be rendered must be lavish and extensive if one wishes “to justify himself” before God as this lawyer did. But the man would not be capable of always fulfilling the law at the level required, and would not be able to “justify himself” by keeping it. When it comes to works righteousness, God is a maximalist with respect to obeying the law. A minimalist approach, as assumed by the lawyer, is unacceptable to Him. For this reason, because of humankind’s inability to live the law, justification must be by grace through faith.
C. Martha and Mary (10:38-42)
10:38-42. A brief scene involving two sisters—Mary and Martha—provided the setting for another lesson on discipleship. Since Luke simply mentioned a village, he probably assumed the reader would be familiar enough with the story to know that the village was Bethany and that these two women were sisters to Lazarus (see Jn 11:1). Jesus arrived at the home of Martha, and she welcomed Him into her home (Lk 10:38). Her sister Mary took the opportunity to sit at the Lord’s feet (10:39) to listen to His teaching, while Martha herself was busy with the preparations and formalities associated with the visit of an important person like Jesus (10:40a). Martha appealed to her guest Jesus, asking Him to direct Mary to assist her. The Lord’s response was gentle (Martha, Martha—“My dear, dear Martha” 10:41a), but pointed. In a mild rebuke to Martha for her concern for so many things (10:41b), so many trivial things, Jesus informed Martha that Mary had chosen what was most important—listening to the Lord (10:42). Jesus’ point was that the mere formalities of a relationship with Jesus—things like serving the Lord dinner, or meeting Him in a social setting—must never take the place of a vital and personal relationship with the Lord. Mere social contact (with Jesus or other disciples in church) cannot replace serious attention to His teaching.
D. Teaching on Prayer (11:1-13)
11:1-4. Luke included a brief section on prayer parallel to the more extended teaching as recorded by Matthew (Mt 6:9-15 in the Sermon on the Mount; see the comments there). Jesus taught the importance of prayer by His own example (Jesus was praying, Lk 11:1). He also taught His disciples a model prayer (11:2a), indicating that this was not a prayer to be repeated but a paradigm to be followed when praying. The prayer included: (1) address to the Father (11:2b)—to address the Father as such was prayer with assurance and respect; (2) petition for the Father’s name to be hallowed (11:2c)—that His name would be honored; (3) petition for the kingdom to come (11:2d)—that the final rule and authority of God would be recognized and actualized on earth; (4) petition for daily bread (11:3)—that all the promised provisions of the Lord for physical life would be forthcoming (a confession of creaturely dependence); (5) petition for God to forgive (11:4a)—that the promised provisions for spiritual life would be forthcoming (a confession of spiritual dependence); (6) promise of forgiveness to others (11:4b; see also the comments on Mt 6:14-15 and 18:31-35)—a recognition of the need for humility before others; (7) petition for protection from temptation (11:4c)—a confession of spiritual reliance.
11:5-13. Jesus followed this instruction on prayer with a parable on prayer and a principle about prayer. The parable taught the need for persistence in prayer (11:5-8). The principle taught the need for confidence in prayer (11:9-13). The verbs in the rhythmic ask … seek … knock are present imperatives—“keep asking, keep seeking, keep knocking.” The confidence of a believer is to be like that of a child with a loving parent. It is an honor to the parent that a child asks and expects to receive what is needed. God is honored by the requests of childlike believers. And of course, their needs are supplied through the means of prayer.
E. A Series of Conflicts (11:14-54)
While on the journey to Jerusalem Jesus was involved in a series of conflicts. Luke recorded these conflicts not only to illustrate Jesus’ person but also to prove His power and authority. Ability and authority are often best demonstrated when they are challenged.
1. The Question of Jesus’ Power (11:14-36)
In essence, in this episode Jesus was challenged as to the source of His power. Ludicrously, His opponents suggested He was in league with Satan.
a. Satan or God? (11:14-23) (see also the comments on Mt 12:22-37)
11:14-16. Here a miracle of healing and exorcism was not the climax but the setup for the ensuing conflict. A man was possessed by a demon, which caused him to be mute (Mt 12:22 indicates he was blind as well), and Jesus marvelously delivered him. While the crowds were amazed (Lk 11:14), the opposition was unimpressed. They charged Jesus with being empowered by Beelzebul (a derisive pun on Baal-zebub, a Canaanite god. Beelzebul means “lord of the flies,” i.e., a pile of dung) (11:15). Jesus was challenged to prove Himself by producing a sign from heaven (11:16)—a rather ironic challenge in the light of the miracle that had just occurred.
11:17-23. Jesus’ knew their thoughts (11:17a), that is, He knew and understood their motives for the charges and the challenges, and His response was devastatingly simple. He pointed out that their reasoning was illogical (11:17b-18), inconsistent (11:19), and based upon faulty perception (11:20). His short parable about a strong man (Satan, 11:21) and a stronger man (Jesus Himself, 11:22) employed simple and unassailable logic. The parable demonstrated that the struggle on the spiritual level of existence (Satan and his forces vs. the power of God, of Christ, and the Holy Spirit) is subject to the same rules and principles as temporal conflicts—the stronger force wins (cf. 1Jn 4:4). He concluded with a warning to the opposition (Lk 11:23) that effectively turned the tables on them. It was they, not He, who were in alliance with Satan, and the proof of their demonic alliance was their opposition to Jesus. Neutrality regarding Jesus Christ is impossible.
b. Four Explanations (11:24-36)
11:24-36. To prove that His power came from God and that He served God, Jesus gave four explanations about spiritual matters. First, the truth about unclean spirits is that they work together (11:24-26)—the lesson here is “partial reformation” is inadequate. Second, true joy does not come from merely acknowledging Jesus but from obeying God (11:27-28). Third, the truth about signs is that they can be missed (11:29-32)—the lesson here is that the “sign giver” is more important than the signs themselves. Fourth, the truth about light is that without a “clear eye” the light does no good (11:33-36)—the lesson here is one must have “open eyes” (faith) to “see” that Jesus is the power, the sign, and the light from God. Anyone who fails to “see the light” is thereby shown to be full of darkness (11:34; see also the comments on Mt 6:22-23).
2. Jesus, a Pharisee, and the Discourse of Woes (11:37-54)
11:37-38. Following the short discourse on the light, Luke recorded an instance of one who was “in darkness.” A Pharisee had invited Jesus to lunch (11:37a), and in spite of the (possible) disingenuousness of this invitation, Jesus accepted (11:37b). It is doubtful that the Pharisee wanted to learn from Jesus—more likely he was looking for an opportunity to criticize Him; “Jesus was being watched” (Bock, Luke, 1111). Upon the instant of Jesus’ reclining at the meal, the Pharisee observed an offense—Jesus had failed to be ceremonially washed for the meal according to the tradition of the Pharisees (11:38). This was not a washing for hygiene but a ceremonial ritual of external and self-congratulatory piety required by tradition but not by the law of Moses.
11:39-41. Jesus’ rebuke to the Pharisee was a swift as the Pharisee’s observation of Jesus’ supposed offense. He first pointed out their failure, namely, their hypocrisy of overly scrupulous concern for the external cleansing of objects and utensils (11:39a) while demonstrating a complete disregard for their internal impurities (11:39b). He also pointed out the cause of their failure: He called them foolish ones (11:40a)—which in OT terms meant they were “blind to God” and had failed “to respond to God’s will or his way” (Bock, Luke, 1113). He finally pointed to the cure for their failure: they needed to cultivate the inner virtues—love, generosity, humility. Only these would render them truly clean before God (11:41).
11:42-44. From this particular lesson to a single Pharisee, Jesus turned to a “Discourse of Woes” pronounced upon the Pharisees as a group (see also the comments on Mt 23:1-36). The word “woe” used here is not so much of a curse as a lament. A paraphrase that expresses the meaning of “woe to you” is “how sad for you.” The first woe was pronounced against “selective obedience” and the neglect of the commands of true piety (11:42). The practice Jesus had in mind was “overly scrupulous tithing.” Their failure was the neglect of justice and the love of God, while the solution was finding and maintaining a proper balance. The second woe was for pride (11:43). The third was for deceptive and deadly false teaching (11:44). The overall theme of these first three woes was the sin of hypocrisy.
11:45-52. The recitation of the woes was disrupted by a lawyer, objecting that Jesus’ indictments were too broad and insulting to the lawyers—the experts in the law (11:45). Jesus then directed the following woes to the lawyers as well (11:46). The fourth woe was pronounced upon the lawyers because, instead of expounding the law so as to enhance a man’s relationship with God, they added burdens (extra stipulations and commandments) to the law, burdens that neither the average man, nor even they, could bear or keep adequately (11:46). The fifth woe accused them of falsely honoring the prophets (11:47a, 48b). Their honor of the prophets was mere formalism—the homage to mere ciphers of the prophets as symbols without honoring the substance of the prophets, namely their message of the wisdom of God. In reality, they had the same attitude toward the prophets as their fathers—who killed the prophets (11:47b-48a). Jesus explained that the prophets were not only God’s messengers but—in demonstration of the wisdom of God 11:49a)—the act of sending prophets, who were then rejected, served to prove who was and who was not a true follower of God (11:49-51). The sixth woe was for the lawyers’ failure to use the key of knowledge (11:52)—a euphemism for the law itself—to open up a way for men to know God. Instead they used it to keep men from knowing God.
11:53-54. The “Discourse of Woes” against the scribes and the Pharisees (11:53a) solidified their opposition against Jesus, and they responded with increasing hostility toward Him, more pointed questioning of Him, and by plotting against Him (11:53b-54).
F. Jesus Warns His Disciples (12:1-21)
In the light of the opposition to Jesus and in the face of Jesus’ rising popularity, Jesus had some pointed teaching for His disciples—four warnings.
1. Warning about Hypocrisy (12:1-3)
12:1-3. Jesus first warned His disciples about the leaven of the Pharisees (12:2a)—the pervasive sin of the “externally religious,” namely, hypocrisy. The “hypocrite” in Greek was originally one who “acted” a part, assumed a “mask” (as in a play or at the theater). The religious hypocrite merely played the part of a religious man, but there was no reality, no relationship with God in and from the heart. Jesus explained, by means of two proverbs, that hypocrisy is a shortsighted practice because what is hidden will eventually exposed (12:2) and because what is whispered will eventually made public (12:3). In short, nothing remains hidden or secret forever. One day, hypocrisy will be exposed for what it is—a sham (cf. Rm 2:16; cf. Ps 139:12).
2. Warning about the Fear of Man (12: 4-7)
12: 4-7. Jesus next warned His disciples (My friends, 12:4) about the danger of the fear of man. This is a danger to which disciples are often exposed and may result in a denial of the faith or a failure to maintain expressed convictions. Pressure often causes people to “go along to get along.” In the opening contrast (12:4-5) Jesus took the issue right to the extreme to make His point. People ought not to be feared, for the worst they can do is kill the body (12:4). But God is to be feared because He can kill and cast into hell (12:5). The point being made must not be lost by the extreme comparison—Jesus is not threatening His friends with hell. The point is, men have limited capacity for either helping or hurting us while God has unlimited capacity for judging or blessing. Accordingly, disciples should concern themselves with seeking the good will of God before being concerned about seeking the good will of men. Jesus softened the contrast with a word of comfort: the one who fears God will find a God who cares for His own (12:6-7). Two illustrations make Jesus’ point. God’s care for sparrows ought to assure us that He cares for us (12:6-7), and God’s knowledge of us—some of which is quite trivial, like the number of hairs on our heads—should assure us that He knows and cares about all our non-trivial concerns (12:7; see also the comments on Mt 10:24-31).
3. Warning about Confessing and Denying (12:8-12) (see also the comments on Mt 10:32-33)
12:8-12. The third warning is the solution to hypocrisy and fear of man. Jesus demanded that His friends confess Him before men (12:8). To confess is more than just a “cold recitation of words” but it is an active acknowledgment—by life and word—that “Jesus is Lord” of one’s life. Three reasons are offered to encourage disciples to confess Christ: one, there is “the principle of reciprocity”—that is, if we desire Christ to confess us (acknowledge us as rightfully belonging in heaven—before the angels 12:8b) we must confess Him before men (12:8-9). Two, there is the problem of blasphemy against the Holy Spirit (12:10). This appears to be a case of willfully denying the revealed truth about Christ—that is, unbelief. A “permanent rejection” (cf. Bock, Luke, 1143) of the Spirit revealed truth will not be—indeed cannot be—forgiven. Third, Jesus encouraged His friends to confess Him before men by reminding them of the promise of the Holy Spirit (12:11-12). When accused and threatened for commitment to Christ, there is no need to worry or fret about how to respond. This is so because Jesus promised that in that very hour (12:12) the strengthening provision of the Spirit would provide ability to offer a bold and clear witness.
This promised provision is “for that very hour,” not for the prior imaginings of what one could or one would say in that hour. The promise here is not for some supernatural or revelatory information but more likely a promise to bring to mind at the appropriate time those truths one has learned by the normal means (Bible reading, study, listening to the Word preached). The same expression—“do not worry”—is used in 12:22, and the promise there is not for “supernatural provisions” but a promise of sufficient material provisions supplied, again most likely by the usual means (employment, God’s abundant creation, the generosity of others). These promises are not for unusually gifted or especially spiritual persons but for all disciples who put their trust in the Lord.
4. Warning about Worldliness—the Parable of the Rich Fool (12:13-21)
Finally, Jesus offered His friends a warning about worldliness—an overweening concern for the things of this world and this life.
12:13-15. The account began with an “impertinent request” from a man in the crowd for Jesus to be an arbiter in a dispute (apparently) over an inheritance (12:13). Jesus immediately rejected the suggestion that he become involved in a family dispute (12:14). However, this exchange prompted Jesus to address a more serious concern—a problem that lay at the heart of the dispute (and, no doubt, in the hearts of both disputants). The problem was greed (12:15a), which at root is but one expression of a deeper pathology, worldliness. Jesus explained that greed—the inordinate desire for “more”—is pointless because life does not consist of an abundance of possessions (12:15b). That is, life is to be about more than the “stuff” accumulated in this temporal existence. There is another, transcendent existence that the “stuff” of this life is to serve. The “stuff” of this life must never become an end in itself.
12:16-20b. Jesus illustrated this principle with a devastatingly simple and true-to-life parable. A rich man found his land so productive he could not store all the crops (12:16-17). Apparently it never occurred to him to give the excess away to others who might be in need. He was so self absorbed that he consulted only with himself on how to address this “problem” (12:17, 19a). After making provision for himself (12:18), and after congratulating himself (12:19b), he made plans for himself to enjoy his excess fortune for many years (12:19). However, God, the One to whom he had given no thought at all, now took notice of him. But God said (12:20a) abruptly changes the rosy picture of temporal ease. God called the man a fool (12:20b)—which indeed he was for he had actually made no provision for his soul!
12:20c-21. The phrase your soul is required of you (12:20c) is literally “they demand your soul from you” but is a substitute for the divine passive … and means his soul was demanded (apaitousin, from the verb aiteo, “to ask, to demand”) by God (Stein, Luke, 352). His life was not his own but a gift, something entrusted to him by God, and now at his death he was required to give an accounting to God for his life (cf. Bock, Luke, 1153). However, when that accounting was given, while he left many provisions behind, he had no provisions, or treasure, with God (20:21). “The really stupid thing was the rich man’s easy assurance that the future was in his control” (Morris, Luke, 213). The rich man’s purely temporal perspective left him with no provision for eternity. The mere possession of wealth does not guarantee favor with God (cf. Jms 1:9-11; 5:1-6), much less assure one of salvation. “Wealth’s only legacy is its fleeting nature (Lk 6:24-25). Only wealth handled with generosity meets with God’s approval” (Bock, Luke, 1155).
G. Lessons on the “Eternal Perspective” (12:22-48)
1. Do Not Worry (12:22-34) (see also the comments on Mt 6:25-34)
12:22. The parable of the rich fool—the man who had many temporal provisions but none for eternity—led Jesus (For this reason) to some instruction for His disciples (12:22a) on the need to develop the “eternal perspective.”
Jesus first addressed the disciples with a simple but powerful command. “The catchword that unites this section is the word ‘worry’ which occurs in 12:22, 25, 26. (The synonym meteorizo in 12:29 is also translated ‘worry.’)” (Stein, Luke, 353-54). Do not worry (12:22) is literally “stop being worried” and is an imperative, a command; the converse, “be content” is also implied (cf. Php 4:11-12; 1Tm 6:6-8).
12:23-34. Jesus next addressed the concerns that made the command necessary. They are the basic needs of life, the concerns of “daily existence,” of life itself—food and clothing. In essence Jesus listed the reasons one should not worry: One, it shows a lack of the proper perspective on life (12:23). Two, it is unnecessary, as demonstrated by the birds, which do not cultivate crops or store them in barns, yet they are fed (12:24), and by the lilies, which do not gather the materials or spin yarns for clothing, yet they are more gloriously clothed than Solomon (12:27). Three, worry is pointless. It cannot add any time to one’s life and is a waste of the time one does have (12:25-26). Four, it shows a lack of faith (12:28c). Five, it is what unbelievers do and is a poor testimony before them (12:30). In sum, worrying is a failure of faith.
The solutions to worry are: One, disciples are to know that they have a heavenly Father (12:30b). Two, disciples are to seek His kingdom (12:31a), that is, be about the work of living for and seeking souls for His kingdom. Three, disciples are to not be afraid (12:32a) and instead are to be resting in the assurances of your Father (12:32b). Four, disciples are to divest themselves of “temporal possessions” (12:33), while investing in eternal things (e.g., one’s own soul, cf. 12:19-21).
2. Be Ready, Be Faithful (12:35-48)
12:35-38. Continuing on the same theme, Jesus encouraged His disciples to readiness and faithfulness. To these ends He offered three illustrations: In the first illustration disciples are to be like men dressed in readiness with lighted lamps prepared for the “master’s” return (12:35, 36). The duty of the master’s men is to wait (12:36); their responsibility is to be alert (12:37a); their challenge is they do not know the hour he is coming (12:38); the reward they will receive is “blessing” and “table fellowship” with the master (12:37).
12:39-40. The second illustration encouraging readiness pictured a homeowner and a thief (12:39-40). Without spelling the details, apparently, a thief had broken in to the house of the homeowner. Jesus’ commonsense observation was that if the homeowner had known the time the thief was coming he would have prevented the break-in. This is an admonition for constant readiness, since disciples do not know the time of the return of the Son of Man (12:40).
12:41-46. The third illustration encouraging readiness was prompted by a question from Peter that amounted to “Who is this teaching for?” (12:41). Jesus did not answer Peter directly (which is to say the teaching is for anyone who understands and applies it), but Jesus introduced a parable by means of a question: Who then is the faithful and sensible steward? (12:42; see also the comments on Mt 24:45-51). The positive answer to this question is, the faithful steward is the one who is given a task (12:42b), who performs the task (12:43b), and who is therefore blessed by the master (12:43a). The reward Jesus mentioned here—put him in charge of all his possessions (12:44)—is a hyperbolic expression meant to say that the reward will be far greater than the challenges and hazards encountered in his temporal service. “The reward is a more permanent form of service …” (Bock, Luke, 1180). The Lord’s reward for a job well done is more work. The negative answer to the question is, the unfaithful and foolish slave is the one who assumes the master’s delay will continue indefinitely, who chooses to eat and drink and get drunk (12:45; “Such behavior recalls the fool of 12:19” [Stein, Luke, 361]), who will be shocked by the master’s return, and who will be severely punished (12:46; cf. Ex 29:17).
12:47-48. Jesus next pictured two cases of “unprepared” slaves. The willfully unprepared slave will be punished with many lashes (12:47), but the ignorantly unprepared slave will receive a lighter punishment (12:48a). Jesus was not here introducing several “classes” of Christians (e.g., genuine, committed ones; “carnal” ones; spurious, false, mere “professing” ones). The issue here is not soteriology (salvation) but “faithfulness.” The parable assumes those in view are simply stewards and slaves of a master and they are either faithful or they are not. Jesus was not giving the disciples a way to “test” their genuineness or to assure themselves of salvation or eternal rewards. In the parable the master will return, and Jesus’ disciples must live with the expectation that He too will return. If they live with that expectation they will be found faithful—and that faithfulness will be rewarded. If they live with callous disregard they will be found unfaithful—and that will be punished. The point of the parable is not to provide the hearer with a catalogue of rewards and punishments, or to draw conclusions about the relationship of the slaves to master or disciples to Jesus but to encourage faithfulness. Furthermore, as the parable concludes, the principle is that the more one knows, the greater his or her responsibility. “We are all accountable” (Morris, Luke, 219). Verse 48 indicates that there will be varying degrees of both responsibility and reward based on one’s inherent gifts and abilities.
H. Six Serious Matters for Disciples to Consider (12:49–13:9)
12:49-12:59. In light of the eternal perspective and the ministry and responsibility to which the disciples were called, Jesus, in quick succession, presented six matters for the disciples to consider.