14:34 Salt is good. See note on Mk 9:50.

15:1 tax collectors and sinners. See notes on 3:12; Mk 2:15.

15:2 muttered. Complained among themselves, but not openly. eats with them. More than simple association, eating with a person indicated acceptance and recognition (cf. Ps 41:9; Jn 13:18 and notes; Ac 11:3; 1Co 5:11 and note; Gal 2:12).

15:3 this parable. Jesus responded with a story (vv. 4–7) that contrasted the inclusive love of God with the exclusiveness of the Pharisees (see chart). He then added two more to drive the point home all the more (vv. 8–10,11–32). All three comprise parables about lost things.

15:4 lost sheep. The shepherd theme was familiar (see Ps 23; Isa 40:11; Eze 34:11–16; Mt 18:12–14 and notes).

15:6 found my lost sheep. See 19:10 and note.

15:7 rejoicing in heaven. God’s joy over the sinner’s repentance is set in stark contrast to the attitude of the Pharisees and the teachers of the law (v. 2; see note on 1:14). righteous . . . do not need to repent. Probably irony: those who think they are righteous (such as the Pharisees and the teachers of the law) and feel no need to repent.

15:8 ten silver coins. See NIV text note. A drachma was a Greek coin approximately equivalent to the Roman denarius, worth about an average day’s wages (Mt 20:2). search carefully. Ancient Near Eastern houses frequently had no windows and only dirt floors, making the search for a single coin difficult.

15:12 share of the estate. The father might divide the inheritance (double to the older son; see 12:13; Dt 21:17 and notes) but retain the income from it until his death. But to give a younger son his portion of the inheritance upon request was highly unusual. Cf. Pr 20:21 and note.

15:13 got together all he had. The son’s motive becomes apparent when he departs, taking with him all his possessions and leaving nothing behind to come back to. He wants to be free of parental restraint and to spend his share of the family wealth as he pleases. squandered his wealth. Why he is called the “prodigal” son. wild living. More specific in v. 30, though the older brother may have exaggerated because of his bitter attitude.

15:15 feed pigs. The ultimate indignity for Jews; the work was abhorrent to them because pigs were ceremonially unclean animals (Lev 11:7).

15:16 pods. Probably seeds of the carob tree.

15:22–23 best robe . . . ring . . . sandals . . . feast. Each was a sign of high position and acceptance (cf. Ge 41:42 and note; Zec 3:4): a long robe of distinction (likely the father’s), a signet ring of family authority, sandals like a son’s (slaves went barefoot) and the fattened calf for a special occasion.

15:24 lost. See 19:10 and note.

15:28 older brother. The forgiving love of the father symbolizes the divine mercy of God, and the older brother’s resentment is like the attitude of the Pharisees and teachers of the law who opposed Jesus (v. 2).

15:29 young goat. Cheaper food than a fattened calf.

15:30 this son of yours. The older brother would not even recognize him as his brother, so bitter was his resentment.

15:31 everything I have is yours. The father loved both brothers. The parable shows a contrast between the self-centered exclusiveness of the Pharisees, who failed to understand God’s love, and his joy over the repentance of sinners (see note on 1:14).

15:32 dead and is alive. A beautiful picture of the return of the younger son, which also pictures Christian conversion (see Ro 6:12–13 and note; Eph 2:1,5). The phrase “lost and is found” is often used to mean “perished and is saved” (see 19:10 and note; Mt 10:6; 18:12–14 and note).

16:1 disciples. Perhaps more than just the Twelve (see 6:13 and note; 10:1). manager. A steward who handled all the business affairs of the owner (cf. 1Co 4:1–2 and note on 4:1). wasting. He had squandered his master’s possessions, just as the prodigal (wasteful) son had done (15:13).

16:3 What shall I do now? The dishonest manager (v. 8) had no scruples against using his position for his own benefit, even if it meant cheating his master. Knowing he would lose his job, the manager planned for his future by discounting the debts owed to his master in order to obligate the debtors to himself. Interpreters disagree as to whether his procedure of discounting was in itself dishonest. Was he giving away what really belonged to his master, or was he forgoing interest payments his master did not have a right to charge? Originally the manager may have overcharged the debtors, a common way of circumventing the Mosaic law that prohibited taking interest from fellow Jews (see Ex 22:25–27; Lev 25:36 and notes; Dt 23:19–20). So, to reduce the debts, he may have returned the figures to their initial amounts, which would both satisfy his master and gain the good favor of the debtors. In any event, the point remains the same: He was shrewd enough to use the means at his disposal to plan for his future well-being.

16:8 The master commends the manager not for his dishonesty but for his shrewdness. people of the light. God’s people (see Jn 12:35–36; Eph 5:8; 1Th 5:5 and notes).

16:9 use worldly wealth. God’s people should be alert to make good use of what God has given them. to gain friends. By helping people to become believers and grow in their faith, who in the future will show their gratitude when they welcome their benefactors into heaven (“eternal dwellings”). In this way worldly wealth may be wisely used to gain eternal benefit.

16:10 trusted with much. Cf. 19:17; Mt 25:21. Faithfulness is not determined by the amount entrusted but by the wise use of what was entrusted.

16:11 true riches. The things that belong to God’s kingdom, in contrast to “worldly wealth.”

16:13 two masters. See Mt 6:24; cf. Jas 4:4 and note.

16:14 Pharisees . . . loved money. See 1Ti 6:6–10,17–19.

16:16 until John. The ministry of John the Baptist, which prepared the way for Jesus the Messiah, was the dividing line between the OT (the “Law and the Prophets”) and the NT (see notes on Jer 31:31–34; Heb 8:6–12). forcing their way. The meaning is disputed, but it probably speaks of the fierce earnestness with which people were responding to the gospel of the kingdom. Multitudes were coming to hear Jesus and to receive his message.

16:17 The ministry of Jesus (introducing the new covenant era) was a fulfillment of the law (defining the old covenant era) in the most minute detail (cf. 21:33). heaven and earth to disappear. See Mk 13:24–25; 2Pe 3:7 and notes. least stroke of a pen. See Mt 5:17–18 and notes.

16:18 divorces his wife. See Mt 5:32; 19:3; Mk 10:11–12; 1Co 7:10–11 and notes. Jesus affirms the continuing authority of the law. Matthew’s treatment is fuller in that (1) it shows that this law was given because of hardened hearts in regard to divorce, and (2) it includes one exception as permissible grounds for divorce—sexual immorality (Mt 19:9).

16:19 rich man. Sometimes given the name Dives (from the Latin for “rich man”). purple and fine linen. Characteristic of costly garments.

16:20 Lazarus. From the Hebrew for Eleazar, meaning “my God helps.” In the OT, Eliezer (a closely related name meaning “my God is a help”) was Abraham’s faithful servant (Ge 15:2). This is not the Lazarus Jesus raised from the dead (Jn 11:43–44). covered with sores. The Greek for this phrase is a common medical term found only here in the NT (see Introduction: Author).

16:22 The Talmud mentions both paradise (see 23:43 and note) and Abraham’s side as the final home of the righteous. “Abraham’s side” refers to the place of blessedness to which the righteous dead go. Its bliss is the quality of blessedness reserved for faithful people like Abraham.

16:23 Hades. Here depicted as the place to which the wicked dead go and suffer torment (see 12:5 and note).

16:28 I have five brothers. For the first time the rich man showed concern for others.

16:29 Moses and the Prophets. A way of designating the whole OT. The rich man had failed to pay attention to Scripture and its teaching (especially about helping the needy; see vv. 20–21) and feared his brothers would do the same. listen to. Hear and obey.

16:30 someone from the dead. The story may suggest that Lazarus was intended, but Luke’s account seems to imply that Jesus was speaking also of his own resurrection (cf. v. 31; 9:22). If people’s minds are closed and Scripture is rejected, no evidence—not even a resurrection—will change them. they will repent. That the rich man realizes his brothers need repentance shows that the rich man himself had not been right with God. He was not condemned because of his wealth, but due to his purely self-centered use of his wealth, which showed he was not in proper relationship with God. See 12:21 and note.

17:2 millstone. A heavy stone for grinding grain. little ones. See Mt 18:6, 10,14; Mk 9:42 and notes.

17:3 brother or sister. See Mt 18:15, 17; Mk 3:35 and notes.

17:4 seven times. That is, forgiveness is to be unlimited (see notes on Ps 119:164; Mt 18:22; cf. Eph 4:32 and note).

17:5 Increase our faith! They felt incapable of measuring up to the standards set forth in vv. 1–4. They wanted greater faith to lay hold of the power to live up to Jesus’ standards.

17:6 See Mt 17:20 and note; Mk 11:23; see also notes on Mt 13:31–32; Mk 4:31.

17:7 a servant. A slave, used to illustrate performance of duty (cf. 12:37 and note).

17:11–19 The primary focus of this account is the positive response of an outsider to Israel, anticipating the positive response of the Gentiles (Ac 1:8).

17:11 border between Samaria and Galilee. The only two place names that appear in all of Luke’s travel narrative from 9:52—18:34 are Samaria and Galilee, with Judea implied in 10:38–42 when Jesus is with Mary and Martha in Bethany (Jn 11:1). Clearly this is no straight-line journey from Galilee to Jerusalem but simply the final phase of Jesus’ itinerant ministry (see notes on 9:51; 13:22).

17:14 show yourselves to the priests. Normal procedure prescribed in the law for a people after they were cured (Lev 13:2–3; 14:2–32).

17:15 praising God. See v. 18; see also 1:64 and note.

17:16 Samaritan. See note on 10:31–33. Normally Jews did not associate with Samaritans (see Jn 4:9 and note), but leprosy broke down some social barriers while erecting others (see notes on Lev 13:2, 4, 45–46).

17:19 your faith has made you well. See Mt 9:22. The phrase may also be rendered “your faith has saved you” (7:50; see note on Mk 5:34). The fact that the Samaritan returned to thank Jesus may indicate that he had received salvation in addition to the physical healing all ten had received (cf. 7:50; 8:48,50 and notes).

17:20 Pharisees. See note on 5:17.

17:21 the kingdom of God is in your midst. The kingdom is present in the person of King Jesus and his ministry (see note on 4:43).

17:22 long to see. In time of trouble, believers will desire to experience the day when Jesus returns in his glory and delivers his people from their distress.

17:23 Do not go running off after them. Do not pursue those who claim to be able to predict the timing of Christ’s second advent or who identify someone already in the world as Jesus himself (see note on 1Th 4:11).

17:24 like the lightning. His coming will be sudden, unexpected and public (cf. 12:40 and note).

17:25 he must suffer. Jesus repeatedly foretold his coming death (see 5:35; 9:22,43–45 and note on 9:22; 12:50; 13:32–33; 18:32; 24:7; Mt 16:21; Mk 2:20 and note), which had to occur before his glorious return (see 1Pe 1:11 and note). Cf. note on 24:44.

17:28 in the days of Lot. See Ge 18:16—19:28.

17:30 Son of Man is revealed. At Jesus’ second coming he will be plainly visible to all (see 1Co 1:7; 2Th 1:7 and note; 1Pe 1:7, 13; 4:13; Rev 1:7).

17:31 on the housetop. It was customary to relax on the flat rooftop. When the final hour comes, however, the individual there should not be thinking of going into the house to retrieve some material objects. Matthew and Mark refer similarly to flight at the fall of Jerusalem, and indirectly to the end time (Mt 24:17–18; Mk 13:15), but here the reference is explicitly to Jesus’ return (see v. 30; cf. 21:21).

17:33 whoever loses their life will preserve it. See note on 9:24 (cf. Mt 10:39).

17:35 taken. Could refer to being “taken to/from destruction” or “taken into the kingdom.” What is clear is that no matter how close two people may be in life, they have no guarantee of the same eternal destiny. One may go to judgment and condemnation, the other to salvation, reward and blessing.

17:37 Where . . . there the vultures will gather. A proverb. See note on Mt 24:28. In response to the disciples’ question, Jesus explains that just as vultures point to a dead body, so these events point to the coming of the end of the current age.

18:1–14 Two parables about prayer. The first (vv. 1–8) resembles 11:5–8, only stressing persistence more than “shameless audacity” (11:8) in asking things of God. The second (vv. 9–14) is similar to the good Samaritan (10:30–36), with its surprise reversal. In both cases religious leaders turn out to be the bad examples, while despised people turn out to be the good ones.

18:2 nor cared what people thought. The judge was unconcerned about the needs of others or about their opinion of him.

18:3 widow. Particularly helpless and vulnerable because she had no family to uphold her cause. Only justice and her own persistence were in her favor (cf. 1Ti 5:3 and note; cf. also Lk 20:47; Jas 1:27 and notes).

18:7 will not God bring about justice . . . ? If an unworthy judge who feels no constraint of right or wrong is compelled by persistence to deal justly with a helpless individual, how much more will God answer prayer! keep putting them off. God will not delay his support of the chosen ones when they are right. He is not like the unjust judge, who had to be badgered until he wearied and gave in.

18:8 will he find faith . . . ? Particularly faith that perseveres in prayer and loyalty (Mt 24:12–13). Christ makes a second application that looks forward to the time of his second coming. A period of spiritual decline and persecution is assumed—a time that will require perseverance such as the widow demonstrated.

18:10 to pray. Periods for prayer were scheduled daily in connection with the morning and evening sacrifices. People could also go to the temple at any time for private prayer. tax collector. See note on Mt 5:46.

18:12 fast twice a week. Fasting was not commanded in the Mosaic law except for the fast on the annual Day of Atonement (see Mk 2:18 and note). However, the Pharisees also fasted on Mondays and Thursdays (see 5:33 and note; Mt 6:16; 9:14; Ac 27:9 and note). a tenth of all I get. As a typical first-century Pharisee, he tithed all that he acquired, not merely what he earned.

18:13 beat his breast. Cf. 23:48 and note. have mercy on me. The verb used here can mean “to be appeased/reconciled” (see note on 1Jn 2:2). The tax collector does not plead his good works but the mercy of God in forgiving his sin.

18:14 justified before God. God reckoned him to be righteous, i.e., his sins were forgiven and he was credited with righteousness—not his own (v. 9) but that which comes from God (see Ro 1:17 and note). exalt . . . humbled . . . humble . . . exalted. See 14:11; Pr 3:34; 1Pe 5:5–6 and notes; see also Da 4:37; Jas 4:6.

18:17 like a little child. With humility, total dependence, full trust, frank openness and complete sincerity (see Pr 15:33; 18:12; Mt 18:3; 19:14; Mk 10:14–15 and notes; cf. 1Pe 2:2) or of low status. Not all children exhibit all these traits, but they are common enough for the comparison to make sense.

18:18–27 For this event, see notes on Mk 10:17–27.

18:18 eternal life. See note on Mt 19:16.

18:20 You know the commandments. See Ex 20:1–17; 20:2 and notes.

18:23 sad, because he was very wealthy. Such is “the deceitfulness of wealth” (Mk 4:19, see note there) and the snare of materialism (see 1Ti 6:9–10 and cf. note on Lk 12:13).

18:24 kingdom of God. See note on Mt 3:2.

18:30 this age . . . the age to come. The present age of sin and fallen humanity and the future age of blessing and perfection to be inaugurated by the return of the Messiah (see Mk 10:30 and note).

18:31 everything that is written by the prophets. Sometimes referred to as the third prediction of Jesus’ death that the Gospels record. The first distinct prediction is in 9:22 (see note there) and the second in 9:44 (see note there). The Messiah’s death had been predicted and/or prefigured centuries before (see, e.g., 24:25–27; introduction to Ps 22; see also note on Isa 52:13—53:12; Zec 13:7 and note; Mt 26:24, 31,54 and note on Lk 24:44). Son of Man. See note on Mk 8:31.

18:35 approached Jericho. See note on Mk 10:46. blind man. Matthew reports that two blind men were healed (see note on Mt 20:30). Mark and Luke did not record the presence of the other.

18:38–39 Son of David. A Messianic title, which prepares the reader for Jesus’ royal entrance into Jerusalem (see Mt 1:1 and note; 22:41–45; Mk 10:47 and note; 12:35; Jn 7:42; see also 2Sa 7:12–13; Ps 89:3–4; Am 9:11; Mt 12:23 and notes).

18:42 your faith. See note on 17:19.

18:43 praising God . . . praised God. See 1:64 and note.

19:1–10 This account is a fitting climax to the travel narrative, which focuses on God’s love for the lost (cf. Lk 15). Zacchaeus is a chief tax collector, the worst of collaborators in Jewish eyes, and so the ultimate lost person.

19:1 entered Jericho. See note on Mk 10:46. passing through. On his way to Jerusalem (see vv. 11,28).

19:2 chief tax collector. A position referred to only here in the Bible, probably designating one in charge of a district, with other tax collectors under him. The region was prosperous at this time, so it is no wonder that Zacchaeus had grown rich. See notes on 3:12; Mt 5:46; Mk 2:14–16.

19:4 sycamore-fig tree. A sturdy tree from 30 to 40 feet high, with a short trunk and spreading branches, capable of holding a grown man. See note on Am 7:14.

19:8 Generous, charitable giving and restitution for dishonest dealings characterize a person who has experienced God’s salvation. four times. The full repayment required under the law in case of theft (see Ex 22:1; 2Sa 12:6 and note).

19:9 son of Abraham. A true Jew—not only of the lineage of Abraham but one who also walks “in the footsteps” of Abraham’s faith (Ro 4:12). Jesus recognized the tax collector as such, though Jewish society excluded him.

19:10 The key verse in Luke’s Gospel. Son of Man. A Messianic title (see Introduction: Plan; see also note on Mk 8:31). to seek and to save. An important summary of Jesus’ purpose—to bring salvation, meaning eternal life (18:18), and the kingdom of God (18:25). See note on 15:32.

19:11 kingdom . . . was going to appear. They expected the Messiah to appear in power and glory and to set up his earthly kingdom, defeating all their political and military enemies. The kingdom began with Jesus’ humble kingship and sacrificial death. It will be consummated at his return in power and glory.

19:12 have himself appointed king. A rather unusual procedure, but the claimants to Herod’s throne (see chart) did just that whenever they went to Rome to be appointed rulers over the Jews. Similarly, Jesus was soon to depart and in the future is to return as King. During his absence his servants are entrusted with their master’s affairs (for a similar parable, see Mt 25:14–30).

19:13 ten minas. See NIV text note.

19:14 sent a delegation. Such an incident had occurred over 30 years earlier in the case of Archelaus (Josephus, Wars, 2.6.1; Antiquities, 17.9.3), as well as in a number of other instances. This aspect of the story may have been included to warn the Jews against rejecting Jesus as King. Archelaus’s fortress could still be seen outside Jericho, so Jesus was in the perfect location to tell a parable using this imagery.

19:17 Well done, my good servant! The words all believers should aspire to hear God say to them on judgment day. After challenging one man to give up all of his riches (18:22) and praising another for voluntarily giving up more than half (19:8–9), Jesus now tells a story in which the exemplary characters invest their master’s riches and make more. But the sting in the tale is that the master will still ask for an account of all that he has loaned to his servants.

19:22 You knew . . . that I am a hard man . . . ? The master did not admit to the statement of the servant but repeated it in a question. If this was the opinion of the servant, he should have acted accordingly. Actually the master was generous (vv. 17–19).

19:26 more will be given . . . what they have will be taken away. See 8:18; 17:33 and notes; Mt 13:12. Those who seek spiritual gain in the gospel, for themselves and others, will become richer, and those who neglect or squander what is given them will become impoverished, losing even what they have.

19:27 those enemies of mine . . . kill them. Perhaps a reference to Jerusalem’s destruction in ad 70. The punishment of those who rebelled and actively opposed the king (see v. 14 and note) was much more severe than that of the negligent servant.

19:28–44 Jesus’ entry into Jerusalem as King occurred on Sunday of Passion Week (see chart and map; see also notes on Mt 21:1–9; Mk 11:1–10; Jn 12:12–15).

19:29 Bethphage. A village near the road going from Jericho to Jerusalem. Bethany. Another village about two miles southeast of Jerusalem (Jn 11:18) and the home of Mary, Martha and Lazarus. Mount of Olives. A ridge a little more than a mile long (see note on Mk 11:1). For the Mount of Olives, Bethany and Bethphage in relationship to Jerusalem, see map.

19:30 village. Probably Bethphage. colt. In other accounts a donkey colt (Jn 12:15) is specified and the mother of the colt (Mt 21:7; see note there) with it. Luke uses a Greek word that the Septuagint (the pre-Christian Greek translation of the OT) frequently employed to translate the Hebrew for “donkey.” Jesus chooses to enter Jerusalem this time mounted on a donkey to claim publicly that he was the chosen Son of David to sit on David’s throne (see note on 1Ki 1:33), the one about whom the prophets had spoken (Zec 9:9; see note there). which no one has ever ridden. And thus available for sacred use (see note on Mk 11:2).

19:31 The Lord. Either God or, more likely, Jesus himself, here claiming his own unique status as Israel’s Lord.

19:37 praise God. See 1:64 and note. all the miracles. Reference to the miracles that Jesus had been performing in Galilee and on his way to Jerusalem.

19:40 Perhaps an echo of Hab 2:11.

19:41 he wept. Jesus exhibits fully human emotions when confronting situations that merited tears.

19:42 peace. That the Messiah would bring. hidden. Cf. 18:34.

19:43 your enemies will build an embankment. See 21:20 and note; fulfilled when the Romans took Jerusalem in ad 70, using an embankment to besiege the city. The description is reminiscent of OT predictions of an earlier destruction of Jerusalem (Isa 29:3; 37:33; Eze 4:1–3).

19:44 the time of God’s coming to you. God came to the Jews in the person of Jesus the Messiah, but they failed to recognize him and rejected him (see Jn 1:10–11; cf. Lk 20:13–16).

19:45 Mark (11:11–17) makes clear that this clearing of the temple occurred the day after Jesus’ entry into Jerusalem as King, i.e., on Monday of Passion Week. John records a clearing of the temple at the beginning of Jesus’ ministry (Jn 2:13–25), but the Synoptics (Mt 21:12–13; Mk 11:15–17) speak only of a clearing at the close of Jesus’ ministry (see notes on Mt 21:12–17; Jn 2:14–17). temple courts. The outer court (of the Gentiles), where animals for sacrifice were sold at unfair prices (see note on Mk 11:15).

19:47 chief priests. See 3:2; 22:52; 23:4; 24:20; see also note on Mt 2:4. They were part of the Sanhedrin, the ruling Jewish council (see note on Mk 14:55). were trying to kill him. See 20:19–20 (cf. Jn 7:1; 11:53–57).

20:1 The events of 20:1—21:36 all occurred on Tuesday of Passion Week—a long day filled with controversy. One day. Not specified, but Mark’s parallel accounts (Mk 11:19–20,27–33) indicate that this day (Tuesday) followed the clearing of the temple (Monday), which followed the “Triumphal” Entry (Sunday). See map. chief priests. See 19:47 and note. teachers of the law. See 5:30 and note on 5:17. elders. See note on Mt 15:2. Each of these groups was represented in the Jewish council, the Sanhedrin (22:66).

20:2 Who gave you this authority? They had asked this of John the Baptist (Jn 1:19–25) and of Jesus early in his ministry (Jn 2:18–22). Here, as in John 2, the reference is to the clearing of the temple, which not only defied the authority of the Jewish leaders but also hurt their monetary profits. The leaders may also have been looking for a way to discredit Jesus in the eyes of the people or raise suspicion of him as a threat to the authority of Rome.

20:4 John’s baptism . . . from heaven, or of human origin? By replying with a question, Jesus put the burden on his opponents—indicating only two alternatives: The work of John was either divinely inspired or humanly devised. By refusing to answer, they placed themselves in an awkward position. from heaven. See note on Mk 11:30.

20:10 he sent a servant. This parable (v. 9) is reminiscent of Isa 5:1–7 (see note on Isa 5:1). The servants who were sent to the tenants represent the prophets God sent in former times who were rejected (see Ne 9:26; Jer 7:25 and note; 25:4–7; Mt 23:34; Ac 7:52; Heb 11:36–38). give him some of the fruit. In accordance with a kind of sharecropping agreement, a fixed amount was due the landowner. At the proper time he would expect to receive his share.

20:13 my son, whom I love. The specific reference to the beloved son makes clearer the intended application of the son in the parable to the Son, Jesus Christ (see 3:22; Mt 17:5 and notes).

20:14 Let’s kill him. Cf. 19:14. inheritance will be ours. See note on Mk 12:7.

20:16 give the vineyard to others. See note on Mt 21:41.

20:17 cornerstone. See Ac 4:11; Ro 9:33; 1Pe 2:7; see also note on Ps 118:22.

20:18 will be broken to pieces. As a pot dashed against a stone is broken, and as one lying beneath a falling stone is crushed, so those who reject Jesus the Messiah will be doomed (see Isa 8:14 and note; cf. Da 2:34–35, 44; Lk 2:34).

20:19 teachers of the law. See note on Mt 2:4. For their opposition to Jesus, see 5:17,30 and note on 5:17; 9:22; 19:47; 22:2; 23:10.

20:20 authority of the governor. Fearing to take action themselves, the Jewish religious leaders hoped to draw from Jesus some statement that would bring action from the Roman officials and remove him from his contact with the people.

20:22 pay taxes to Caesar. See note on Mk 12:14. To agree to the taxes demanded by Caesar would disappoint the people, but to advise no payment would disturb the Roman officials. The questioners hoped to trap Jesus with this dilemma (see note on Mt 22:15–17).

20:24 denarius. A Roman coin worth about a day’s wages (see note on Mt 22:19).

20:25 to God what is God’s. See note on Mk 12:17.

20:27 Sadducees. An aristocratic, politically powerful group. They controlled the high priesthood at this time and held the majority of the seats in the Sanhedrin. They did not believe in the resurrection or an afterlife, and they rejected the oral tradition taught by the Pharisees (Josephus, Antiquities, 13.10.6). See notes on Ezr 7:2; Mt 2:4; 3:7; 22:23; Mk 12:18; Ac 4:1; see also article and chart.

20:28 the man must marry the widow. The levirate law (see note on Mt 22:24; cf. Ge 38:8 and note).

20:34–35 this age . . . the age to come. See note on 18:30.

20:36 like the angels. The resurrection order cannot be assumed to follow present earthly lines. In the new age there will be no marriage, no procreation and no death (see note on Mk 12:25). children of the resurrection. Those who are to take part in the resurrection of the righteous (cf. Mk 12:18; Ac 4:1; 23:6 and notes).

20:37 account of the burning bush. Since Scripture chapters and verses were not used at the time of Christ, the passage was identified in this way, referring to Moses’ experience with the burning bush (see Ex 3:2–6 and notes).

20:39 Well said, teacher! Even though there was great animosity against Jesus, the teachers of the law sided with Jesus against the Sadducees on the matter of resurrection.

20:44 David calls him ‘Lord.’ Jesus’ argument with the Jewish religious leaders is that since the Messiah is a descendant of David, how can this honored king refer to his offspring as Lord? Unless Jesus’ opponents were ready to admit that Jesus as Messiah was also the divine Son of God, they could not answer his question. See notes on Ps 110:1; Mt 22:44; Mk 12:36.

20:46 flowing robes . . . important seats. See notes on Mk 12:38–39.

20:47 devour widows’ houses. They take advantage of this defenseless group by fraud and schemes for selfish gain. punished most severely. Cf. 12:46–48 and note. The higher the esteem received from others, the more severe the demands of true justice; the more hypocrisy (Mt 23:1–36), the greater the condemnation.

21:1 temple treasury. In the court of women, east of Herod’s temple, there were 13 boxes shaped like trumpets and positioned to receive the donations of the worshipers (see note on Mk 12:41).

21:2 poor widow. See 20:47 and note. very small copper coins. See note on Mk 12:42.

21:3–4 See note on 2Co 8:12.

21:3 Truly I tell you. See note on Mk 3:28.

21:4 See Mk 12:44 and note on 12:42.

21:5–36 In his Olivet Discourse Jesus weaves together signs and warnings surrounding the destruction of the temple and the coming of the end times. See note on Mk 13:1–37.

21:5 how the temple was adorned. “Whatever was not overlaid with gold was purest white” (Josephus, Wars, 5.5.6). Herod gave a golden vine for one of its decorations. Its grape clusters were as tall as an adult person.

21:6 not one stone . . . left. Fulfilled in ad 70 when the Romans took Jerusalem and burned the temple (Mt 24:2; see note there).

21:7 when . . . ? Mark reports that this question was asked by four disciples: Peter, James, John and Andrew (Mk 13:3). Matthew gives the question in a fuller form, including an inquiry for the sign of Jesus’ coming and the end of the age (Mt 24:3; see note there). what will be the sign . . . ? What would be the indication that these things are about to happen?

21:8 I am he. Claiming to be the Messiah. The time. The end time.

21:9 the end will not come right away. Refers to the end of the age (Mt 24:3). All the events listed in vv. 8–18 are characteristic of the entire present age, not just signs of the end of the age.

21:11 signs from heaven. See v. 25. For prophetic descriptions of celestial signs accompanying the day of the Lord, see note on Mk 13:24–25.

21:12 hand you over to synagogues. Synagogues were used not only for worship and school but also for community administration and for confinement of accused persons while awaiting trial (see note on Mk 13:9; cf. Mt 23:34).

21:15 none . . . will be able to resist. See Ac 6:9–10.

21:18 Although persecution and death may come, God is in control, and the ultimate outcome will be eternal victory. not a hair of your head will perish. In view of v. 16, this cannot refer to physical safety. The figure indicates that there will be no real—i.e., spiritual and eternal—loss.

21:19 See note on Mk 13:13.

21:20 surrounded by armies. See 19:43 and note. The sign that the end was near (cf. v. 7 and note) would be the surrounding of Jerusalem with armies. This is exactly what happened in ad 70. Associated with this event would be the “abomination that causes desolation” (Mt 24:15; see note there).

21:21 flee to the mountains. When an army surrounds a city, it is natural to seek protection inside the walls, but Jesus directs his followers to seek the safety of the mountains because the city was doomed to destruction (see note on Mt 24:16).

21:22 time of punishment. God’s retributive justice as the consequence of faithlessness (cf. Isa 63:4; Jer 5:29; Hos 9:7).

21:24 times of the Gentiles. The Gentiles would have both spiritual opportunities (see Mt 24:14 and note; Mk 13:10; cf. Lk 20:16; Ro 11:25 and note) and domination of Jerusalem, as happened for more than 1,900 years after Jerusalem fell in ad 70. These times would end, however, when God’s purposes for that Gentile domination were completed.

21:27 See Mt 24:30 and note; cf. Da 7:13; Zec 14:4; Ac 1:11–12 and notes.

21:28 lift up your heads. Do not be downcast at the appearance of these signs, but look up in joy, hope and trust (cf. Ps 24:7). redemption. Final, completed redemption (see Ro 8:23; Heb 9:28 and notes).

21:29 Look at the fig tree. The coming of spring is announced by the greening of the trees (cf. Mt 24:32–35; Mk 11:13 and note; 13:28–31). In a similar way, one can anticipate the coming of the kingdom when its signs are seen. But “kingdom” is used in different ways (see note on 4:43). The reference in v. 31 is to the future fullness of the kingdom.

21:32 this generation. If reference here is to the destruction of Jerusalem that occurred about 40 years after Jesus spoke these words, “generation” is used in its ordinary sense of a normal life span. “All these things” would then have been fulfilled in the ad 70 destruction of Jerusalem. On the other hand, if reference here is to the second coming of Christ, “generation” might refer to a future generation alive at the beginning of “these things.”

21:34 that day. When Christ returns and the future aspect of God’s kingdom is inaugurated (cf. v. 31). close on you suddenly. Does not mean that Christ’s second coming will be completely unannounced, since there will be introductory signs (vv. 28,31; cf. 1Th 5:1–3).

21:35 whole earth. The second coming of Christ will involve the whole of humankind, whereas the fall of Jerusalem did not.

21:36 that you may be able to stand before the Son of Man. Cf. 1Jn 2:28.

21:37 Each day. Each day during the final week of his life, from his “Triumphal” Entry to the time of the Passover (Sunday-Thursday). Mount of Olives. At Bethany (see notes on 19:29; Mt 21:17).

22:1 Festival of Unleavened Bread . . . Passover. “Passover” was used in two different ways: (1) a specific meal begun at twilight on the 14th of Nisan (Lev 23:4–5) and (2) the week following the Passover meal (Eze 45:21), otherwise known as the Festival of Unleavened Bread, a week in which no leaven was allowed (see Ex 12:15 and note; 13:3–7; see also notes on Mk 14:1; Jn 2:13). By NT times the two names for the week-long festival were virtually interchangeable.

22:2 the chief priests and the teachers of the law. See 20:1 and note.

22:3 Satan entered Judas. In the Gospels this expression is used on two separate occasions: (1) before Judas went to the chief priests and offered to betray Jesus (here) and (2) during the Last Supper (Jn 13:27; see note there). Thus the Gospel writers depict Satan’s control over Judas (see Jn 13:2; see also notes on Jn 17:12; 1Co 15:2). called Iscariot. See Jn 6:71 and note.

22:4 officers of the temple guard. Jews, selected mostly from the Levites.

22:7 Passover lamb had to be sacrificed. On the afternoon of the 14th of Nisan in the court of the priests—before the 15th of Nisan began at sundown (Thursday of Passion Week).

22:10 man carrying a jar. It would have been unusual to see a man carrying a jar of water, since this was considered women’s work. Apparently Jesus had made previous arrangements with the owner of the house.

22:11 The Teacher asks. This form of address may have been chosen because the owner was a follower already known to Jesus.

22:13 as Jesus had told them. It may be that Jesus had made previous arrangements with the man in order to make sure that the Passover meal would not be interrupted. Since Jesus did not identify ahead of time just where he would observe Passover, Judas was unable to inform the enemy, who might have interrupted this important occasion.

22:14–30 It appears that Luke does not attempt to be strictly chronological in his account of the Last Supper. He records the most important part of the occasion first—the sharing of the bread and the cup. Then he tells of Jesus’ comments about his betrayer and about the argument over who would be greatest, though both of these subjects seem to have been introduced earlier. John’s Gospel (13:26–30), e.g., indicates that Judas had already left the room before the bread and cup of the Lord’s Supper were shared, but Luke does not tell when he left.

22:14 reclined at the table. See note on Mk 14:18.

22:16 until it finds fulfillment. Jesus yearned to keep this Passover with his disciples because it was the last occasion before he himself was to be slain as the perfect “Passover lamb” (1Co 5:7; see note there) and thus fulfill this sacrifice for all time. Jesus would eat no more Passover meals until the coming of the future kingdom. After this he will renew fellowship with those who through the ages have commemorated the Lord’s Supper. Finally, the fellowship will be consummated in the great Messianic “wedding supper” to come (Rev 19:9).

22:17 After taking the cup. Either the first of the four cups shared during regular observance of the Passover meal or the third cup, which was associated with the theme of redemption.

22:18 until the kingdom of God comes. See notes on v. 16; 4:43.

22:19 is. Represents or signifies. given for you. Anticipating his substitutionary sacrifice on the cross. in remembrance of me. Just as the Passover was a constant reminder and proclamation of God’s redemption of Israel from bondage in Egypt, so the keeping of Christ’s command would be a remembering and proclaiming of the deliverance of believers from the bondage of sin through Christ’s atoning work on the cross.

22:20 after the supper. Mentioned only here and in 1Co 11:25; see note on 1Co 11:23–26. took the cup. See note on Mk 14:24. new covenant. Promised through the prophet Jeremiah (see 31:31–34 and notes)—the fuller administration of God’s saving grace, founded on and sealed by the death of Jesus (“in my blood”). See note on 1Co 11:25.

22:22 as it has been decreed. See Mt 26:24; Mk 14:21; Ac 2:23 and notes.

22:25 Benefactors. A title assumed by or conferred on rulers in Egypt, Syria and Rome as a display of honor, but frequently not representing actual service rendered.

22:26 like the one who serves. Jesus urges and exemplifies servant leadership—a trait that was as uncommon then as it is now (see Mk 10:45; Php 2:5,7 and notes).

22:27 I am among you as one who serves. See Jn 13:5 and note.

22:28 in my trials. Including temptations (cf. 4:13), hardships (9:58) and rejection (Jn 1:11).

22:29 confer on you a kingdom. The following context (v. 30) indicates that this kingdom is a reference to the future kingdom when it comes in all its fullness (see notes on 4:43; Mt 3:2). eat and drink at my table. The Messianic banquet (Isa 25:6–9).

22:30 sit on thrones. As they shared in Jesus’ trials, so they will share in his rule (see 2Ti 2:12 and note). judging. Leading or ruling (see NIV text note on Jdg 2:16). twelve tribes of Israel. See Mt 19:28.

22:31 sift all of you. Satan wanted to test the disciples, hoping to bring them to spiritual ruin.

22:32 I have prayed for you. Cf. Ro 8:34; 1Jn 2:1 and notes. when you have turned back. See Jn 21:15–17 and note.

22:34 See Mt 26:34; Jn 13:38 and notes.

22:36 a purse . . . a bag. Cf. previous instructions (9:3; 10:4). Until now they had been dependent on generous hospitality, but future opposition would require them to be prepared to pay their own way. buy one. An extreme figure of speech (hyperbole) used to warn them of the perilous times about to come. They would need defense and protection, as Paul did when he appealed to Caesar (Ac 25:11; see note there) as the one who “bears the sword” (Ro 13:4).

22:37 numbered with the transgressors. Jesus was soon to be arrested as a criminal, in fulfillment of prophetic Scripture (see Isa 53:12; see also 24:44 and note), and his disciples would also be in danger for being his followers.

22:38 “ . . . two swords.” “That’s enough!” Sensing that the disciples had taken him too literally, Jesus ironically closes the discussion with a curt “That’s enough!” Not long after this, Peter was rebuked for using a sword (v. 50).

22:39 Mount of Olives. See 19:29 and note. Matthew specifies Gethsemane (Mt 26:36; see note there) and John, a garden (Jn 18:1). The place apparently was located on the lower slopes of the Mount of Olives.

22:40 temptation. Here refers to severe trial of the kind referred to in vv. 28–38, which might lead to a faltering of their faith.

22:41 knelt down and prayed. See note on 1Ch 17:16.

22:42 this cup. The cup of suffering (see Mt 20:22; Mk 14:36 and notes; cf. Isa 51:17; Eze 23:31 and notes).

22:43 angel. Matthew and Mark also tell of angels ministering to Jesus at the close of his fasting and temptations (Mt 4:11; Mk 1:13).

22:44 drops of blood. Probably perspiration in large drops like blood, or possibly the actual mingling of blood and sweat as in cases of extreme anguish, strain or sensitivity. Only Luke, the doctor, records this.

22:47 crowd came up. They were sent by the chief priests, elders (Mt 26:47) and teachers of the law (Mk 14:43; see note there), and they carried swords and clubs. Included was a detachment of soldiers with officials of the Jews (v. 52; Jn 18:3). to kiss him. This signal had been prearranged to identify Jesus to the authorities in the darkness (Mt 26:48). Presumably Jesus was about the same height and weight as several of his disciples and was wearing similar clothing. The kiss proved unnecessary because Jesus identified himself (Jn 18:5), but Judas acted out his plan anyway.

22:50 servant of the high priest. John identifies him as Malchus and Simon Peter as the one who struck the blow (see Jn 18:10 and note).

22:51 healed him. Found only in Luke. Jesus rectified the wrong done by his follower. No faith on the part of Malchus was involved, but to allow such action would have been contrary to Jesus’ own teaching.

22:52 See note on Mt 26:55.

22:53 your hour. The time appointed for Jesus’ enemies to apprehend him, the time when the forces of darkness (the powers of evil) would do their worst to defeat God’s plan.

22:54 house of the high priest. See notes on 3:2; Mt 26:3; Mk 14:53. Peter followed at a distance. According to Mk 14:50, the other disciples fled.

22:57 Woman. See NIV text note on Jn 2:4.

22:59 he is a Galilean. Recognized by his accent (see Mt 26:73 and note).

22:61 The Lord . . . looked straight at Peter. Peter was outside in the enclosed courtyard, and perhaps Jesus was being taken from the trial by Caiaphas to the Sanhedrin when Jesus caught Peter’s eye. the word the Lord had spoken to him. See v. 34.

22:64 blindfolded him. See note on Mk 14:65.

22:66 At daybreak. Only after daylight could a legal trial take place for the whole council (Sanhedrin) to pass the death sentence (see note on Mk 14:53—15:15; see also chart).

22:67 If you are the Messiah. This demand is related to a question asked later: “Are you then the Son of God?” (v. 70).

22:69 Son of Man. See note on Mk 8:31. seated at the right hand of . . . God. Jesus anticipates his ascension and glorification (see 24:50–53 and note on 24:51).

22:70 Son of God. See note on Jn 3:16.

22:71 We have heard it. The reaction to Jesus’ reply makes clear that his answer was an affirmative, but indicting his questioners in the process. Mark has simply, “I am” (Mk 14:62). Jesus’ claim to have a position of authority at the right hand of God (v. 69) is taken as blasphemy by the council (v. 66).

23:1 whole assembly. The body of the Sanhedrin (see Mt 26:59; 27:1 and note; Mk 14:55 and note), which had met at the earliest hint of dawn (see 22:66 and note). led him off to Pilate. See note on Lk 3:1. Pilate. See note on Mk 15:1. The Roman governor had his main headquarters in Caesarea, but he was in Jerusalem during Passover to prevent trouble from the large number of Jews assembled for the occasion.

23:2 subverting our nation. Large crowds followed Jesus, and the fear was that this would appear to Rome as insurrection. opposes payment of taxes. Suggests that Jesus’ teaching on this question was cryptic on this topic (see 20:25–26 and notes on Mt 22:21–22). claims to be Messiah, a king. Jesus claimed to be the Messiah, but not a political or military king, the kind Rome would be anxious to eliminate.

23:3 You have said so. Jesus somewhat indirectly (but directly in Mk 14:62) affirms that he is a king, but then explains that his kingdom is not the kind that characterizes this world (see Jn 18:33–38 and notes).

23:5 Judea. May here refer to the whole of the land of the Jews (including Galilee) or to the southern section only, where the region of Judea proper was governed by Pilate (see note on 4:44).

23:7 Herod’s jurisdiction. This Herod is Antipas, who ruled Galilee and Perea (see chart; see also note on 3:1). Although Pilate and Herod were rivals, Pilate did not want to handle this case; so he sent Jesus to Herod (cf. v. 12). in Jerusalem. Herod’s main headquarters was in Tiberias on the Sea of Galilee; but, like Pilate, he had come to Jerusalem because of the crowds at Passover.

23:8 wanting to see him. Herod may have been curious about what sort of person Jesus was. He may also have been concerned about Jesus’ popularity (see 9:9 and note), perhaps evidenced by the report of some Pharisees that Herod desired to kill him (see 13:31 and note). It is unlikely that the two had ever met. And there is no record that Jesus ever preached in Tiberias, where Herod’s residence was located. Luke is the only Gospel writer who mentions this appearance before Herod Antipas (both here and in Ac 4:27–28).

23:11 elegant robe. See note on Mk 15:17.

23:16 I will punish him. Although Pilate found Jesus “not guilty” as charged, he was willing to have him illegally beaten in order to satisfy the chief priests and the people and to warn against any possible trouble in the future. Scourging, though not intended to kill, was sometimes fatal (see note on Mk 15:15).

23:18 Barabbas. Means “son of the father” (see Mt 27:16; Jn 18:40 and notes). The “son of the father” is released instead of the true Son of the Father. Pilate offered a choice between Jesus and an obviously evil, dangerous criminal.

23:19 insurrection . . . murder. This particular uprising is otherwise unknown, but, coupled with murder, it shows the gravity of his deeds (see Jn 18:40 and note).

23:22 third time. See vv. 4,14.

23:25 surrendered Jesus. Pilate had already handed Jesus over to the soldiers for scourging before he was convicted (Jn 19:1–5). He now handed him over for crucifixion.

23:26 Simon. His sons, Rufus and Alexander (see Mk 15:21 and note), must have been known in Christian circles at a later time, and perhaps were associated with the church at Rome (cf. Ro 16:13). Cyrene. A leading city (= modern Tripoli) of Libya, west of Egypt (see note on Ac 6:9). put the cross on him. See note on Mk 15:21.

23:27–28 Found only in this Gospel. Luke emphasizes the role of women in the gospel story (e.g., in 8:1–3; see Introduction: Characteristics).

23:28 weep for yourselves and for your children. Because of the terrible suffering to befall Jerusalem about 40 years later, when the Romans would besiege the city and utterly destroy the temple.

23:29 Blessed are the childless women. It would be better not to have children than to have them experience such suffering. Cf. Jer 16:1–4; 1Co 7:25–35.

23:30 Fall on us! People would seek escape through destruction in death rather than endure continuing suffering and judgment (cf. Hos 10:8; Rev 6:16 and notes).

23:31 tree is green . . . dry. Some interpret the green tree as innocent Jesus, and the dry as guilty Jerusalem. Others interpret the green tree as the current time of relative peace with Rome, and the dry as the coming time of Jerusalem’s destruction.

23:33 the Skull. Latin Calvaria, hence the name “Calvary” (see note on Mk 15:22). crucified. See note on Mk 15:24.

23:34 forgive them. Even as Jesus endures the agony of the nails pounded through his flesh, he prays for forgiveness for his executioners and the authorities behind them (but see NIV text note; cf. also Ac 7:60 [Stephen]). they do not know what they are doing. Cf. Ac 3:17 and note. divided up his clothes. Any possessions an executed person had with him were taken by the executioners. Unwittingly the soldiers (cf. Jn 19:23–24) were fulfilling the words of Ps 22:18 (but see introduction to Ps 22 and notes on Ps 22:17,20–21).

23:35 the Chosen One. See note on 9:35.

23:36 wine vinegar. A sour wine, the drink of laborers and common soldiers. Jesus refused a sedative drink (see Mt 27:34; Mk 15:23 and notes) but later was given the vinegar drink when he cried out in thirst (see Jn 19:28–30 and notes). Luke shows that it was offered in mockery.

23:38 written notice. Indicated the crime for which a person was dying. This was Pilate’s way of mocking the Jewish leaders, as well as announcing what Jesus had been accused of. KING OF THE JEWS. See note on Mk 15:26.

23:39 One of the criminals. Only Luke reports this incident.

23:43 paradise. In the Septuagint (the pre-Christian Greek translation of the OT) the word designated a garden (Ge 2:8–10; cf. note on 2:8) or forest (see Ne 2:8 and note), but in the NT (used only here and in 2Co 12:4; Rev 2:7 [see note there]) it refers to the place of bliss and rest between death and resurrection (cf. Lk 16:22; 2Co 12:2).

23:44 about noon . . . three in the afternoon. That is, “about the sixth hour . . . the ninth hour.” Jesus had been put on the cross at 9:00 am (Mk 15:25). Cf. Jn 19:14 and note there.

23:45 curtain of the temple. The curtain between the Holy Place and the Most Holy Place. was torn. Its tearing symbolized Christ’s opening the way directly to God (see Heb 9:3, 8; 10:19–22 and notes on 10:19–20).

23:47 praised God. See 1:64 and note; either for having seen God publicly vindicate Jesus by mighty signs from heaven, or out of fear (Mt 27:54) to appease the heavenly Judge and thus ward off a divine penalty for having carried out an unjust judgment. this was a righteous man. Or “this man was the Righteous One.” While Matthew and Mark report the centurion’s words as “this man was the Son (or son) of God,” Luke emphasizes Jesus’ innocence by calling him “the Righteous One,” which alludes to Isa 53:11 and points to Jesus as the servant of the Lord who dies for his people. Luke places a greater emphasis on Jesus as an innocent sufferer than the other Gospel writers do (23:4,14,15,22,41,47; Ac 3:14; 13:28).

23:48 beat their breasts. A sign of anguish, grief or contrition (cf. 18:13).

23:49 women . . . from Galilee. See Mk 15:40; Jn 19:25 and notes; cf. Lk 24:10 and note.

23:50 Joseph, a member of the Council. Either Joseph was not present at the meeting of the Sanhedrin (22:66), or he did not support the vote to have Jesus killed (v. 51). Mk 14:64 refers to “all” the Sanhedrin condemning Jesus, but this may suggest a decision of the whole body, not of every individual.

23:51 Arimathea. See note on Mt 27:57. waiting for the kingdom of God. See 2:25 and note.

23:52 The remains of an executed criminal often were left unburied or at best put in a dishonored place in a pauper’s field. A near relative, such as a mother, might ask for the body, but it was a courageous gesture for Joseph, a member of the Sanhedrin, to ask for Jesus’ body.

23:53 in which no one had yet been laid. Rock-hewn tombs were usually made to accommodate several bodies. This one, though finished, had not yet been used. See notes on 19:30; Mk 15:46.

23:54 Preparation Day. Friday, the day before the Sabbath, when preparation was made for keeping the Sabbath. “Preparation Day” could be used for Passover preparation, but since in this instance it is followed by the Sabbath, it indicates Friday (see note on Mt 27:62).

23:55 women. See v. 49 and note; cf. 8:2–3 and notes. They saw where Jesus was buried and would not mistake the location when they returned.

23:56 spices and perfumes. Yards of cloth and large quantities of spices were used in preparing a body for burial. Seventy-five pounds of myrrh and aloes were already used on that first evening (see Jn 19:39 and note). More was purchased for the return of the women after the Sabbath (see note on Mk 16:1).

24:1 first day of the week. By Jewish time, Sunday began at sundown on Saturday. The women bought spices after sunset on Saturday (see Mk 16:1 and note) and were ready to set out early in the morning. When they started out, it was dark (see Jn 20:1 and note), and by the time they arrived at the tomb it was still early dawn (Mt 28:1; Mk 16:2).

24:2 the stone rolled away. A tomb’s entrance was ordinarily closed to keep vandals and animals from disturbing the bodies. See photo.

24:4 two men. They looked like men, but their clothes were remarkable (see 9:29; Ac 1:10 and note; 10:30 and note). Other reports referring to them call them angels (v. 23; see also Jn 20:12 and note). Although Matthew speaks of one angel, not two (Mt 28:2), and Mark of a young man in white (see Mk 16:5 and note), this is not strange because frequently only the spokesperson is noted and an accompanying figure is not mentioned. Words and posture (seated, Jn 20:12; standing, Lk 24:4) often change in the course of events, so these variations are not necessarily contradictory. They are merely evidence of at least partially independent accounts.

24:6 while . . . in Galilee. Jesus had predicted his death and resurrection on a number of occasions (see 9:22 and note), but the disciples failed to comprehend or accept what he was saying.

24:7 See vv. 25–27,44–46 and note on v. 44; 9:22; 17:25 and notes.

24:9 to the Eleven and to all the others. “Eleven” is sometimes used to refer to the group of apostles (Ac 1:26; 2:14) after the betrayal by Judas. Judas was dead at the time the apostles first met the risen Christ, but the group could still be called the Twelve (Jn 20:24). The “others” included disciples who, for the most part, came from Galilee.

24:10 Mary Magdalene. See note on 8:2. She is named first in most of the lists of women (see Mt 27:56; Mk 15:40 and note; but cf. Jn 19:25) and was the first to see the risen Christ (Jn 20:13–18; see chart). Joanna. See 8:3. She is named only by Luke as a witness of the empty tomb (Mark is the only one who adds Salome at this time, Mk 16:1; see note on Mk 15:40). Mary the mother of James. See Mk 16:1. She is the “other Mary” of Mt 28:1 (see note there).

24:12 Peter . . . ran. John’s Gospel (20:3–9) includes another disciple, John himself. strips of linen lying by themselves. Jesus’ graveclothes were undisturbed (see Jn 20:5–7 and note on 20:7).

24:13 two of them. One was named Cleopas (v. 18). Emmaus. See map.

24:15 Jesus . . . came up and walked . . . with them. See chart.

24:16 kept from recognizing him. Either by special, divine intervention, or because his appearance was sufficiently different that these two in their grief could not imagine it was Jesus they were seeing. In either case, their eyes would be divinely opened (v. 31).

24:19 prophet. They had respect for Jesus as a man of God, but after his death they apparently were reluctant to call him the Messiah.

24:21 to redeem Israel. What they probably meant by this was “to set the Jewish nation free from bondage to Rome and so usher in the kingdom of God” (see 1:68; 2:38; 21:28,31 and note on 21:28; cf. Titus 2:14; 1Pe 1:18 and notes). the third day. A reference either to the Jewish belief that after the third day the soul left the body or to Jesus’ remark that he would be resurrected on the third day (9:22).

24:23 vision of angels. See note on v. 4.

24:24 some of our companions. See v. 12 and note.

24:26 suffer . . . enter his glory. See 1Pe 1:11 and note.

24:27 Moses and all the Prophets. A way of designating the whole of the OT Scriptures (see v. 44 and note; 16:16,29).

24:28 as if he were going farther. If they had not invited him in, he apparently would have continued on by himself.

24:31 their eyes were opened. Cf. v. 16; more than a matter of simple recognition; they understood that Jesus was indeed raised bodily from the grave.

24:33 the Eleven and those with them. See note on v. 9.

24:34 appeared to Simon. See chart; see also 1Co 15:5 and note.

24:36 Jesus himself stood among them. Behind locked doors (Jn 20:19; see chart), indicating that his body was of a different order. It was his glorified resurrection body. Peace be with you. The traditional greeting, now given new significance by the resurrection.

24:39 my hands and my feet. Indicating that Jesus’ feet as well as his hands had been nailed to the cross (see note on Mk 15:24; cf. Jn 20:20,27 and note on 20:20).

24:42 a piece of broiled fish. Demonstrating that he continued to have a physical body that could consume food.

24:44 Law of Moses, the Prophets and the Psalms. The three parts of the Hebrew OT (Psalms was the most prominent book of the third section, called the Writings), indicating that the suffering, death (by execution) and resurrection of the Messiah were foreseen and foreshadowed in the OT Scriptures. Such a global claim sprang from the understanding that God, through the Messiah, came to bring about the full and final redemption of his people (e.g., 1:68) and the full and final restoration of all things (e.g., Ac 3:21). See notes on v. 46; Mt 16:21; Ac 2:23; 1Pe 1:11.

24:45 opened their minds. By explaining the OT Scriptures (cf. v. 27).

24:46 suffer . . . rise from the dead. See 1Co 15:3–4. The OT depicts the Messiah as one who would suffer (see introduction to Ps 22; see also Isa 52:13—53:12) and rise from the dead (compare Ps 16:8–11 with Ac 2:23–33 and notes; see Isa 53:10–11). third day. Compare Jnh 1:17 with Mt 12:40 and note.

24:47 repentance for the forgiveness of sins. See Ac 2:38 and note; 5:31; 10:43; 13:38; 26:18. The prediction of Christ’s death and resurrection (v. 46) is joined with the necessary human response (repentance) and the resulting benefit (forgiveness; cf. Isa 49:6; Ac 13:47; 26:22–23). to all nations. Prophesied also in Mk 13:10; cf. Mt 28:19–20 and note; Ac 10:34–35; 15:16–17; Ro 1:13–14; 4:16–17; 15:7–12. beginning at Jerusalem. See Ac 1:8 and note.

24:49 what my Father has promised. See Joel 2:28–32 and notes. The reference is to the coming power of the Spirit, fulfilled in Ac 2:4 (see also Ac 2:17–22 and notes).

24:50 Bethany. A village on the Mount of Olives (see notes on 19:29; Mt 21:17; see also map).

24:51 taken up into heaven. Different from his previous disappearances (4:30; 24:3; Jn 8:59). Forty days after his resurrection (Ac 1:3), they saw him ascend into a cloud (see Ac 1:9; see also Ac 1:11–12 and notes).

24:52 great joy. This Gospel begins and ends with joy (see note on 1:14)!

24:53 at the temple. During the period of time immediately following Christ’s ascension, the believers met continually at the temple (Ac 2:46; 3:1; 5:21,42), where many rooms were available for meetings (see note on 2:37). praising God. The Gospel of Luke begins (1:64; see note there) and ends (here) with praise to God in his temple. This Gospel also begins with the aged Zechariah’s doubt (1:18) and unbelief (1:20) and ends with the disciples’ worship of the risen and ascended Lord “with great joy” (v. 52; see 1:14 and note). Luke has fittingly prepared the way for what follows in his second volume (see Ac 1:1 and note).