Text -- Luke 14:12 (NET)

14:12 He said also to the man who had invited him, “When you host a dinner or a banquet, don’t invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 14:12

A dinner or a supper ( ariston ē deipnon ).

More exactly, a breakfast or a dinner with distinction between them as already shown. This is a parable for the host as one had just been given for the guests, though Luke does not term this a parable.

Robertson: Luk 14:12

Call not ( mē phōnei ).

Mē and the present imperative active, prohibiting the habit of inviting only friends. It is the exclusive invitation of such guests that Jesus condemns. There is a striking parallel to this in Plato’ s Phaedrus 233.

Robertson: Luk 14:12

Recompense ( antapodoma ).

In the form of a return invitation. Like anti in "bid thee again"(antikalesōsin ).

Vincent: Luk 14:12

Dinner - supper

See on Mat 22:4. Supper (δειπνον ) is the principal meal at evening, and corresponding to the modern late dinner.

Vincent: Luk 14:12

Call not thy friends, etc

A striking parallel occurs in Plato's " Phaedrus , " 233. " And, in general, when you make a feast, invite not your friend, but the beggar and the empty soul, for they will love you, and attend you, and come about your doors, and will be the best pleased, and the most grateful, and will invoke blessings on your head."

Wesley: Luk 14:12

That is, I do not bid thee call thy friends or thy neighbours. Our Lord leaves these offices of humanity and courtesy as they were, and teaches a higher duty. But is it not implied herein, that we should be sparing in entertaining those that need it not, in order to assist those that do need, with all that is saved from those needless entertainments? Lest a recompense be made - This fear is as much unknown to the world, as even the fear of riches.

JFB: Luk 14:12-14

Jesus certainly did not mean us to dispense with the duties of ordinary fellowship, but, remitting these to their proper place, inculcates what is better [BENGEL].

JFB: Luk 14:12-14

A fear the world is not afflicted with [BENGEL]. The meaning, however, is that no exercise of principle is involved in it, as selfishness itself will suffice to prompt to it (Mat 5:46-47).

Clarke: Luk 14:12

Call not thy friends, etc. - Our Lord certainly does not mean that a man should not entertain at particular times, his friends, etc.; but what he inculcates here is charity to the poor; and what he condemns is those entertainments which are given to the rich, either to flatter them, or to procure a similar return; because the money that is thus criminally laid out properly belongs to the poor.

Calvin: Luk 14:12

12.When thou makest a dinner Those who think that this is an absolute condemnation of entertainments given by relatives and friends to each other, take away a part of civility from among men. It were not only unfeeling, but barbarous, to exclude relatives from the hospitable table, and to class them only with strangers. Christ did not intend to dissuade us from every thing courteous, but merely to show, that acts of civility, which are customary among men, are no proof whatever of charity. To perform any act, in the hope of a reward, to rich men, from whom we expect a similar return, is not generosity, but a system of commercial exchange; and, in like manner, kind offices, rendered from mercenary views, are of no account in the sight of God, and do not deserve to be ascribed to charity. If I entertain at supper my relatives or rich friends, the act of civility ought not in itself to be condemned, but, as a proof of charity, it will have no value whatever; for we frequently see that persons who are extremely selfish grudge no expense or luxury in treating their friends. What then? You may spread a table for the rich, but, at the same time, you must not neglect the poor; you may feast with your friends and relatives, but you must not shut out strangers, if they shall happen to be poor, and if you shall have the means of relieving their wants. In a word, the meaning of the passage is, that those who are kind to relatives and friends, but are niggardly towards the poor, are entitled to no commend-ation; because they do not exercise charity, but consult only their own gain or ambition.

Christ addresses, in a particular manner, the person who had invited him; because he perceived that he was too much addicted to pomp and luxury, and was so desirous to obtain the applause and favor of the rich, that he cared very little about the poor. Accordingly, in the person of one man, this reproof is directed against all those who spend their wealth in ambitious display, or who bargain for mutual compensation, but leave nothing over for the poor, as if they were afraid that whatever is gratuitously bestowed would be lost.

TSK: Luk 14:12

when : Luk 1:53; Pro 14:20, Pro 22:16; Jam 2:1-6

and a : Luk 6:32-36; Zec 7:5-7; Mat 5:46, Mat 6:1-4, Mat 6:16-18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 14:12

Call not thy friends ... - This is not to be understood as commanding us not to entertain "at all"our relatives and friends; but we are to remember the "design"with which our Lord spoke. He intended, doubtless, to reprove those who sought the society of the wealthy, and particularly rich relatives, and those who claimed to be intimate with the great and honorable, and who, to show their intimacy, were in the habit of "seeking"their society, and making for them expensive entertainments. He meant, also, to commend charity shown to the poor. The passage means, therefore, call "not only"your friends, but call also the poor, etc. Compare Exo 16:8; 1Sa 15:22; Jer 7:22-23; Mat 9:13.

Thy kinsmen - Thy relations.

A recompense - Lest they feel themselves bound to treat you with the same kindness, and, in so doing, neither you nor they will show any kind spirit, or any disposition to do good beyond what is repaid.

Poole: Luk 14:12-14

Ver. 12-14. Many things are delivered in Scripture in the form of an absolute and universal prohibition, which must not be so understood, amongst which this is one instance. None must think that our Saviour doth here absolutely or universally forbid our invitations of our brethren, or kinsmen, or rich neighbours, or friends, to dinners or suppers with us; there was nothing more ordinarily practised amongst the Jews; Christ himself was at divers meals: but Christ by this teacheth us,

1. That this is no act of charity; it is indeed a lawful act of humanity and civility, and of a good tendency sometimes to procure amity and friendship amongst neighbours and friends, but no such act of charity as they could expect a heavenly reward for.

2. That such feastings ought not to be upheld in prejudice to our duty in relieving the poor, that is, they ought not to be maintained in such excesses and immoderate degrees, as by them we shall disable ourselves from that relief of the poor, which God requireth of us, as our duty, with respect to the estate with which he hath blessed us.

3. That we may most reasonably expect a recompence from heaven for such good works as we do, for which we are not recompensed on earth.

4. That God’ s recompences of us, for doing our duty in obedience to his commands, are often deferred until the resurrection of the just, but then they will not fail obedient souls.

Haydock: Luk 14:12

Christ does not here forbid the invitation of friends and relatives, since that would be acting directly contrary to his own maxims and spirit, which breathe nothing but charity and union. He merely wishes to purify our motives in the disposal of our charity, by insinuating that there is more merit in giving to the indigent, from whom we can expect no remuneration. (Calmet) ---

It is only an effect of avarice, to be liberal to those who will repay us, says St. Ambrose. It is our duty as acknowledged even by heathens (Cicero de Off. lib. i.) to assist those who stand most in need of it; but our practice says the same author, is to be most obsequious to those from whom we expect most, though they want our services the least. St. Ambrose, Ven. Bede, and St. John Chrysostom are of the same opinion.

Gill: Luk 14:12

Then said he also to him that bad him,.... As he had given advice and instructions to the guests, so he likewise thought fit to give some to the master of the house, that had given both him and them an invitation to the present meal; observing, very likely, that his guests consisted of such persons as are hereafter described.

When thou makest a dinner, or a supper; any entertainment for other persons, at what time of the day soever, whether sooner or later, at noon, or at night, on sabbath days, or others:

call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours: that is, do not invite thy rich friends, rich brethren, and rich kinsmen, as well as not rich neighbours: not that our Lord's meaning is, that such should not be invited at all; which would be to destroy friendship and sociable conversation among persons in such a relation, and of such rank and fortune: but his sense is, that not these only should be invited, to the neglect of poor friends, poor brethren, poor kinsmen, and poor neighbours; and who, comparatively speaking, should rather be invited than the former, as being what would be more serviceable to them, and of a greater advantage in the issue to the master of the feast himself.

Lest they also bid thee again; and thee only, and not the poor, to as grand an entertainment, which is commonly done:

and a recompense be made thee: one feasting bout for another, so that there will be no obligation on either side; and this will be all the advantage that will be gained; the return is made here, and there will be no reward hereafter.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 14:12

¹ tn Here δέ (de) has not been translated.

² sn That is, the leader of the Pharisees (v. 1).

³ tn The meaning of the two terms for meals here, ἄριστον (ariston) and δεῖπνον (deipnon), essentially overlap (L&N 23.22). Translators usually try to find two terms for a meal to use as equivalents (e.g., lunch and dinner, dinner and supper, etc.). In this translation “dinner” and “banquet” have been used, since the expected presence of rich neighbors later in the verse suggests a rather more elaborate occasion than an ordinary meal.

Geneva Bible: Luk 14:12

^{( 3 )} Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor [thy] rich neighbours; lest they also bid thee again, and a recompence be made thee.

^{( 3 )} Against those who spend their goods either for the glory of man or for hope of recompence, whereas Christian charity considers only the glory of God, and the profit of our neighbour.

Commentary -- Verse Range Notes

TSK Synopsis: Luk 14:1-35

1 Christ heals the dropsy on the sabbath;

7 teaches humility;

12 to feast the poor;

15 under the parable of the great supper, shows how worldly minded men, who contemn the word of God, shall be shut out of heaven.

25 Those who will be his disciples, to bear their cross must make their accounts beforehand, lest with shame they revolt from him afterward;

34 and become altogether unprofitable, like salt that has lost its savour.

Maclaren: Luk 14:1-14

The Lessons Of A Feast

And it came to pass, as He went into the house of one of the chief Pharisees to eat bread on the Sabbath day, that they watched Him. 2. And, behold, there was a certain man before Him which had the dropsy. 3. And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the Sabbath day? 4. And they held their peace. And He took him, and healed him, and let him go; 5. And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the Sabbath day? 6. And they could not answer Him again to these things. 7. And He put forth a parable to those which were bidden, when He marked how they chose out the chief rooms; saying unto them, 8. When thou art bidden of any man to a wedding, sit not down in the highest room, lest a more honourable man than then thou bidden of him; 9. And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room. 10. But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee. 11. For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted. 12. Then said He also to him that bade Him, When thou makest a dinner or a supper, call not. thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompense be made thee. 13. But when thou makest a feast, call the poor, the maimed, the lame, the blind: 14. And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.'--Luke 14:1-14.

JESUS never refused an invitation, whether the inviter were a Pharisee or a publican, a friend or a foe. He never mistook the disposition of His host. He accepted greetings where no kindness is,' and on this occasion there was none. The entertainer was a spy, and the feast was a trap. What a contrast between the malicious watchers at the table, ready to note and to interpret in the worst sense every action of His, and Him loving and wishing to bless even them! The chill atmosphere of suspicion did not freeze the flow of His gentle beneficence and wise teaching. His meek goodness remained itself in the face of hostile observers. The miracle and the two parables are aimed straight at their errors.

I. How Came The Dropsical Man There?

Possibly he had simply strayed in to look on at the feast, as the freedom of manners then would permit him to do. The absence of any hint that he came hoping for a cure, and of any trace of faith on his part, or of speech to him on Christ's, joined with his immediate dismissal after his cure, rather favours the supposition that he had been put as the bait of the trap, on the calculation that the sight of him would move Jesus to heal him. The setters of the snare were watching' whether it would work, and Jesus answered' their thoughts, which were, doubtless, visible in their eyes. His answer has three stages--a question which is an assertion, the cure, and another affirming question. All three are met with sulky silence, which speaks more than words would have done. The first question takes the lawyers' on their own ground, and in effect asserts that to heal did not break the Sabbath. Jesus challenges denial of the lawfulness of it, and the silence of the Pharisees confesses that they dare not deny. The bare fact of healing is not prohibited,' they might have said, but the acts necessary for healing are.' But no acts were necessary for this Healer's power to operate. The outgoing of His will had power.

Their finespun distinctions of deeds lawful and unlawful were spiders' webs, and His act of mercy flew high above the webs, like some fair winged creature glancing in the sunshine, while the spider sits in his crevice balked. The broad principle involved in Jesus' first question is that no Sabbath law, no so-called religious restriction, can ever forbid helping the miserable. The repose of the Sabbath is deepened, not disturbed, by activity for man's good.

The cure is told without detail, probably because there were no details to tell. There is no sign of request or of faith on the sufferer's part; there seems to have been no outward act on Christ's beyond taking' him, which appears simply to mean that He called him nearer, and then, by a simple exercise of His will, healed him. There is no trace of thanks or of wonder in the heart of the sufferer, who probably never had anything more to do with his benefactor. Silently he comes on the stage, silently he gets his blessing, silently he disappears. A strange, sad instance of how possible it is to have a momentary connection with Jesus, and even to receive gifts from His hand, and yet to have no real, permanent relation to Him!

The second question turns from the legal to a broader consideration. The spontaneous workings of the heart are not to be dammed back by ceremonial laws. Need calls for immediate succour. You do not wait for the Sabbath's sun to set when your ox or your ass is in a pit. (The reading son' instead of ox,' as in the Revised Version margin, is incongruous.) Jesus is appealing to the instinctive wish to give immediate help even to a beast in trouble, and implies that much more should the same instinct be allowed immediate play when its object is a man, The listeners were self-condemned, and their obstinate silence proves that the arrow had struck deep.

II. The Cure Seems To Have Taken Place Before The Guests Seated Themselves.

Then came a scramble for the most honourable places, on which He looked with perhaps a sad smile. Again the silence of the guests is noticeable, as well as the calm assumption of authority by Jesus, even among such hostile company. Where He comes a guest, He becomes teacher, and by divine right He rebukes. The lesson is given, says Luke, as a parable,' by which we are to understand that our Lord is not here giving, as might appear if His words are superficially interpreted, a mere lesson of proper behaviour at a feast, but is taking that behaviour as an illustration of a far deeper thing. Possibly some too ambitious guest had contrived to seat himself in the place of honour, and had had to turn out, and, with an embarrassed mien, had to go down to the very lowest place, as all the intermediate ones were full. His eagerness to be at the top had ended in his being at the bottom. That is a parable,' says Jesus, an illustration in the region of daily life, of large truths in morals and religion. It is a poor motive for outward humility and self abasement that it may end in higher honour. And if Jesus was here only giving directions for conduct in regard to men, He was inculcating a doubtful kind of morality.

The devil's darling sinIs the pride that apes humility.'

Jesus was not recommending that, but what is crafty ambition, veiling itself in lowliness for its own purposes, when exercised in outward life, becomes a noble, pure, and altogether worthy, thing in the spiritual sphere. For to desire to be exalted in the kingdom is wholly right, and to humble One's self with a direct view to that exaltation is to tread the path which He has hallowed by His own footsteps. The true aim for ambition is the honour that cometh from God only, and the true path to it is through the valley; for God resisteth the proud, but giveth grace to the humble.'

III. Unbroken Silence Still Prevailed Among The Guests, But Again Jesus Speaks As Teacher, And Now To The Host.

A guest does not usually make remarks on the composition of the company. Jesus could make no recompense' to His entertainer, but to give him this counsel. Again, He inculcated a wide general lesson under the guise of a particular exhortation appropriate to the occasion. Probably the bulk of the guests were well-to-do people of the host's own social rank, and, as probably, there were onlookers of a lower degree, like the dropsical man. The prohibition is not directed against the natural custom of inviting one's associates and equals, but against inviting them only, and against doing so with a sharp eye to the advantages to be derived from it. That weary round of giving a self-regarding hospitality, and then getting a return dinner or evening entertainment from each guest, which makes up so much of the social life among us, is a pitiful affair, hollow and selfish. What would Jesus say--what does Jesus say--about it all? The sacred name of hospitality is profaned, and the very springs of it dried up by much of our social customs, and the most literal application of our Lord's teaching here is sorely needed.

But the words are meant as a parable,' and are to be widened out to include all sorts of kindnesses and helps given in the sacred name of charity to those whose only claim is their need. They cannot recompense thee '--so much the better, for, if an eye to their doing so could have influenced thee, thy beneficence would have lost its grace and savour, and would have been simple selfishness, and, as such, incapable of future reward. It is only love that is lavished on those who can make no return which is so free from the taint of secret regard to self that it is fit to be recognised as love in the revealing light of that great day, and therefore is fit to be recompensed in the resurrection of the just.'

MHCC: Luk 14:7-14

Even in the common actions of life, Christ marks what we do, not only in our religious assemblies, but at our tables. We see in many cases, that a man's pride will bring him low, and before honour is humility. Our Saviour here teaches, that works of charity are better than works of show. But our Lord did not mean that a proud and unbelieving liberality should be rewarded, but that his precept of doing good to the poor and afflicted should be observed from love to him.

Matthew Henry: Luk 14:7-14

Our Lord Jesus here sets us an example of profitable edifying discourse at our tables, when we are in company with our friends. We find that when he had none but his disciples, who were his own family, with him at his table, his discourse with them was good, and to the use of edifying; and not only so, but when he was in company with strangers, nay, with enemies that watched him, he took occasion to reprove what he saw amiss in them, and to instruct them. Though the wicked were before him, he did not keep silence from good (as David did, Psa 39:1, Psa 39:2), for, notwithstanding the provocation given him, he had not his heart hot within him, nor was his spirit stirred. We must not only not allow any corrupt communication at our tables, such as that of the hypocritical mockers at feasts, but we must go beyond common harmless talk, and should take occasion from God's goodness to us at our tables to speak well of him, and learn to spiritualize common things. The lips of the righteous should then feed many. Our Lord Jesus was among persons of quality, yet, as one that had not respect of persons,

I. He takes occasion to reprove the guests for striving to sit uppermost, and thence gives us a lesson of humility.

1. He observed how these lawyers and Pharisees affected the highest seats, towards the head-end of the table, Luk 14:7. He had charged that sort of men with this in general, Luk 11:43. Here he brings home the charge to particular persons; for Christ will give every man his own. He marked how they chose out the chief rooms; every man, as he came in, got as near the best seat as he could. Note, Even in the common actions of life, Christ's eye is upon us, and he marks what we do, not only in our religious assemblies, but at our tables, and makes remarks upon it.

2. He observed how those who were thus aspiring often exposed themselves, and came off with a slur; whereas, those who were modest, and seated themselves in the lowest seats, often gained respect by it. (1.) Those who, when they come in, assume the highest seats, may perhaps be degraded, and forced to come down to give place to one more honourable, Luk 14:8, Luk 14:9. Note, It ought to check our high thoughts of ourselves to think how many there are that are more honourable than we, not only in respect of worldly dignities, but of personal merits and accomplishments. Instead of being proud that so many give place to us, it should be humbling to us that there are so many that we must give place to. The master of the feast will marshal his guests, and will not see the more honourable kept out of the seat that is his due, and therefore will make bold to take him lower that usurped it; Give this man place; and this will be a disgrace before all the company to him that would be thought more deserving than he really was. Note, Pride will have shame, and will at last have a fall. (2.) Those who, when they come in, content themselves with the lowest seats, are likely to be preferred (Luk 14:10): "Go, and seat thyself in the lowest room, as taking it for granted that thy friend, who invited thee, has guests to come that are of better rank and quality than thou are; but perhaps it may not prove so, and then it will be said to thee, Friend, go up higher. The master of the feast will be so just to thee as not to keep thee at the lower end of the table because thou wert so modest as to seat thyself there."Note, The way to rise high is to begin low, and this recommends a man to those about him: " Thou shalt have honour and respect before those that sit with thee. They will see thee to be an honourable man, beyond what at first they thought; and honour appears the brighter for shining out of obscurity. They will likewise see thee to be a humble man, which is the greatest honour of all. Our Saviour here refers to that advice of Solomon (Pro 25:6, Pro 25:7), Stand not in the place of great men, for better it is that it be said unto thee, Come up hither, than that thou shouldest be put lower. "And Dr. Lightfoot quotes a parable out of one of the rabbin somewhat like this. "Three men,"said he, "were bidden to a feast; one sat highest, For, said he, I am a prince; the other next, For, said he, I am a wise man; the other lowest, For, said he, I am a humble man. The king seated the humble man highest, and put the prince lowest."

3. He applied this generally, and would have us all learn not to mind high things, but to content ourselves with mean things, as for other reasons, so for this, because pride and ambition are disgraceful before men: for whosoever exalteth himself shall be abased; but humility and self-denial are really honourable: he that humbleth himself shall be exalted, Luk 14:11. We see in other instances that a man's pride will bring him low, but honour shall uphold the humble in spirit, and before honour is humility.

II. He takes occasion to reprove the master of the feast for inviting so many rich people, who had wherewithal to dine very well at home, when he should rather have invited the poor, or, which was all one, have sent portions to them for whom nothing was prepared, and who could not afford themselves a good meal's meat. See Neh 8:10. Our Saviour here teaches us that the using of what we have in works of charity is better, and will turn to a better account, than using it in works of generosity and in magnificent house-keeping.

1. "Covet not to treat the rich; invite not thy friends, and brethren, and neighbours, that are rich, "Luk 14:12. This does not prohibit the entertaining of such; there may be occasion for it, for the cultivating of friendship among relations and neighbours. But, (1.) "Do not make a common custom of it; spend as little as thou canst that way, that thou mayest not disable thyself to lay out in a much better way, in almsgiving. Thou wilt find it very expensive and troublesome; one feast for the rich will make a great many meals for the poor."Solomon saith, He that giveth to the rich shall surely come to want, Pro 22:16. "Give"(saith Pliny, Epist.) "to thy friends, but let it be to thy poor friends, not to those that need thee not."(2.) "Be not proud of it. "Many make feasts only to make a show, as Ahasuerus did (Est 1:3, Est 1:4), and it is no reputation to them, they think, if they have not persons of quality to dine with them, and thus rob their families, to please their fancies. (3.) "Aim not at being paid again in your own coin."This is that which our Saviour blames in making such entertainments: "You commonly do it in hopes that you will be invited by them, and so a recompence will be made you; you will be gratified with such dainties and varieties as you treat your friends with, and this will feed your sensuality and luxury, and you will be no real gainer at last."

2. "Be forward to relieve the poor (Luk 14:13, Luk 14:14): When thou makest a feast, instead of furnishing thyself with what is rare and nice, get thy table spread with a competency of plain and wholesome meat, which will not be so costly, and invite the poor and maimed, such as have nothing to live upon, nor are able to work for their living. These are objects of charity; they want necessaries; furnish them, and they will recompense thee with their prayers; they will commend thy provisions, which the rich, it may be, will despise. They will go away, and thank God for thee, when the rich will go away and reproach thee. Say not that thou art a loser, because they cannot recompense thee, thou art so much out of pocket; no, it is so much set out to the best interest, on the best security, for thou shall be recompensed at the resurrection of the just. "There will be a resurrection of the just, a future state of the just. There is a state of happiness reserved for them in the other world; and we may be sure that the charitable will be remembered in the resurrection of the just, for alms are righteousness. Works of charity perhaps may not be rewarded in this world, for the things of this world are not the best things, and therefore God does not pay the best men in those things; but they shall in no wise lose their reward; they shall be recompensed in the resurrection. It will be found that the longest voyages make the richest returns, and that the charitable will be no losers, but unspeakable gainers, by having their recompense adjourned till the resurrection.

Barclay: Luk 14:12-14

Here is a searching passage, because it demands that we should examine the motives behind all our generosity.

(i) A man may give from a sense of duty.

He dropped a penny in the plate

And meekly raised his eyes,

Glad the week's rent was duly paid

For mansions in the skies.

We may give to God and to man much in the same way as we pay our income tax--as the satisfaction of a grim duty which we cannot escape.

(ii) A man may give purely from motives of self-interest. Consciously or unconsciously he may regard his giving as an investment. He may regard each gift as an entry on the credit side of his account in the ledger of God. Such giving, so far from being generosity, is rationalized selfishness.

(iii) A man may give in order to feel superior. Such giving can be a cruel thing. It can hurt the recipient much more than a blunt refusal. When a man gives like that he stands on his little eminence and looks down. He may even with the gift throw in a short and smug lecture. It would be better not to give at all than to give merely to gratify one's own vanity and one's own desire for power. The Rabbis had a saying that the best kind of giving was when the giver did not know to whom he was giving, and when the receiver did not know from whom he was receiving.

(iv) A man may give because he cannot help it. That is the only real way to give. The law of the kingdom is this--that if a man gives to gain reward he will receive no reward; but if a man gives with no thought of reward his reward is certain. The only real giving is that which is the uncontrollable outflow of love. Once Dr Johnson cynically described gratitude as "a lively sense of favours to come." The same definition could equally apply to certain forms of giving. God gave because he so loved the world--and so must we.

Constable: Luk 9:51--19:28

V. Jesus' ministry on the way to Jerusalem 9:51--19:27

This large section of the Book of Luke has no counterpart in the other Gospels, but some of the material in it occurs in other parts of the Gospels. The section consists largely of instruction that Jesus gave His disciples with only brief references to geographic movements. We have already noticed that Luke had more interest in lessons than in details of geography and chronology. The skeletal references to Jesus' movements show a general shift from Galilee toward Jerusalem (e.g., 9:52; 10:38; 13:22, 32-33; 17:11; 18:31, 35; 19:1, 28-29). However, His journey was not direct (cf. 10:38; 17:11). Jesus visited Jerusalem more than once, but this section records Jesus leaving Galilee and arriving in Jerusalem for the last time before His passion.

The ministry of Jesus during this journey was not just different because of where it took place. It took on new characteristics. His ministry to the disciples seems to have occupied His primary attention, though Luke featured this less than Mark. We have noted a strong emphasis on Jesus' identity (Christology) in the previous chapters. Now the disciples' mission becomes the dominant theme. There are many words of warning to the rich and the complacent as well as to the Pharisees in this section. Many students of Luke and Acts have noticed the common emphasis on travel that characterizes both books and have pointed out some significant comparisons. Jerusalem was for Jesus the destination toward which He pressed as Rome was for Paul.

Constable: Luk 13:18--15:1

E. Instruction about the kingdom 13:18-14:35

The larger division of the Gospel that records Jesus' ministry on the way to Jerusalem and the Cross continues with teaching about the coming kingdom. The parables of the kingdom that begin this section (vv. 18-21) introduce this subject. The difference in Jesus' teaching in the present section is a matter of emphasis rather than a clear-cut change. The subtlety of this distinction is observable in that the commentators differ over where they believe the sections divide. Jesus' discipleship training also continues in this section.

Constable: Luk 14:1-24

4. Participants in the kingdom 14:1-24

This section contains the record of several incidents that happened when Jesus was the dinner guest of a leading Pharisee. Jesus had just announced that He would leave Jerusalem desolate (13:35). The present section justifies Jesus' condemnation by showing that the root of Israel's problems lay with her leaders, the Pharisees. It also gives the rationale for Jesus excluding many Jews from the kingdom and admitting Gentiles (13:28-30).

Constable: Luk 14:12-14

The lesson about inviting guests 14:12-14

Jesus addressed the former parable to His fellow guests, but He directed this teaching to His host. This lesson, like the former parable, could have applied only to social relationships. However, Jesus' teaching was never simply ethical. It always had a spiritual dimension (cf. 6:32-36). Jesus was teaching on both levels. If the Pharisees did not perceive or rejected the lesson about Jesus' ministry, they could at least profit from the ethical instruction. In much of Jesus' teaching the alternatives were not really "do not do this but do that" as much as "do not do as much of this as that." This was common Semitic idiom, and it accounts for Jesus' strong statements.

The principle that Jesus recommended to His host for selecting guests is one that God had used in inviting people to the messianic banquet. Inviting those who could not repay the favor resulted in the greater glory of earthly hosts as well as the divine host. If earthly hosts behaved as the heavenly host, that behavior would demonstrate true righteousness, and God would reward it. Otherwise they would only receive a temporal reward from their guests. This lesson vindicated Jesus' ministry to the "have nots" and explained why He did not cater to the "haves" (cf. 4:18; 6:20-21). It also indirectly appealed to the Pharisees to receive Jesus' invitation to believe on Him for blessing.

"We cannot be certain that the ruler of Luke 14 was a silent believer like the ones mentioned in John 12. Perhaps he was not, because he had invited Jesus to dinner at the risk of criticism from his fellow Pharisees. But one thing we do know is that he was a believer, for if he had not been, then a guarantee of reward could not have been given to him.

"What a fortunate host this man was! In return for this dinner, he gets from our Lord an invaluable lesson in Christian etiquette. If a believer uses his hospitality to entertain people who have no way of repaying him for it, God Himself becomes the Paymaster. And the resurrection of the just, which includes of course the Judgment Seat of Christ, becomes the payday!

"When was the last time that you or I extended hospitality in such a way that it would only be repaid to us in that future resurrection payday? Maybe we should rethink our guest lists!"³³⁵

College: Luk 14:1-35

LUKE 14

3. Jesus at a Pharisee's House (14:1-14)

¹ One Sabbath, when Jesus went to eat in the house of a prominent Pharisee, he was being carefully watched. ² There in front of him was a man suffering from dropsy. ³ Jesus asked the Pharisees and experts in the law, " Is it lawful to heal on the Sabbath or not?" ⁴ But they remained silent. So taking hold of the man, he healed him and sent him away.

⁵ Then he asked them, " If one of you has a son ^a or an ox that falls into a well on the Sabbath day, will you not immediately pull him out?" ⁶ And they had nothing to say.

⁷ When he noticed how the guests picked the places of honor at the table, he told them this parable: ⁸" When someone invites you to a wedding feast, do not take the place of honor, for a person more distinguished than you may have been invited. ⁹ If so, the host who invited both of you will come and say to you, 'Give this man your seat.' Then, humiliated, you will have to take the least important place. ¹⁰ But when you are invited, take the lowest place, so that when your host comes, he will say to you, 'Friend, move up to a better place.' Then you will be honored in the presence of all your fellow guests. ¹¹ For everyone who exalts himself will be humbled, and he who humbles himself will be exalted."

¹² Then Jesus said to his host, " When you give a luncheon or dinner, do not invite your friends, your brothers or relatives, or your rich neighbors; if you do, they may invite you back and so you will be repaid. ¹³ But when you give a banquet, invite the poor, the crippled, the lame, the blind, ¹⁴ and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous."

This story and the next have their setting around a table at a Sabbath meal in the home of a Pharisee. This type of setting would be very common to Luke's readers, who knew well that such occasions were about much more than simply eating. Most importantly, such occasions said much about the status of those who were invited. It was an honor just to be invited, since eating with another in the ancient world tended to imply acceptance. Furthermore, the arrangement of seating at such a banquet gave greater honor to some than to others. Everyone knew where he or she stood socially by where he or she sat at the banquet. These rules applied in the Jewish community and in that of the Greeks and Romans. Jesus uses this Sabbath day meal to call into question the common rules about healing on the Sabbath, sitting in the most important places, and inviting friends who later return the favor. He also questions the conventional wisdom about who will be present at the messianic banquet when the kingdom is fully realized.

1. This is the third occasion on which Jesus went to eat in the house of a . . . Pharisee. This Pharisee was prominent (NRSV: a leader), a fact which sets the stage for Jesus' comments in verses 7-11. One wonders if perhaps this event was a set-up in order to find ways to discredit Jesus. They carefully watched him. However, when Jesus questions them, they " remain silent" (v. 4) and " have nothing to say" (v. 6).

2-6. A man was present who was suffering from dropsy , a condition now called edema which involves swelling caused by an excess of fluid. Jesus takes the initiative, as in the healing in 13:10-17, and asks the Pharisees and experts in the law whether or not it is lawful to heal on the Sabbath . Perhaps they had heard about the humiliation of the last Pharisee to argue that it was not lawful (13:14). In any case, they say nothing, and Jesus heals the man. Then Jesus offers a similar argument to the one he used before (13:15). This time he notes that even Pharisees allow a person to rescue a son or an ox which has fallen into a well on the Sabbath day . The implication is that even the Pharisees recognize that certain situations call for God's people to violate a law in order to keep a higher law. (Surely pulling an ox out of a well would be considered working on the Sabbath.) So, even if one were to grant that healing is " work," which Jesus does not, it is still right to heal this man who has been trapped in one of Satan's wells of disease. The Pharisees have nothing to say , because Jesus is clearly wiser than these " wise and learned" ones (10:21).

7-10. Next Jesus speaks of table manners, first to guests and then to hosts. Of course, his concern is not simply how one behaves at banquets but rather how one behaves in life. It was common practice for a guest to take the seat of highest honor (closest to the host), unless he or she knew that a more honored guest was coming. Noting how the guests picked the places of honor , Jesus told another parable . The meaning of this " parable" must have been very transparent, because the parable was about seating arrangements at a meal, albeit a wedding feast . What makes this story function as a parable is that Jesus offers " conventional wisdom" which has a hidden spiritual dimension. The surface meaning is that guests should not take the place of honor for fear of humiliation when a person more distinguished enters. In the same way of thinking, a person should take the lowest place , so that he or she will later be asked to move up to a better place and so be honored in the presence of all .

11. This parable is somewhat like the parable of the dishonest manager in chapter 16, in which a less than honorable but " worldly-wise" approach provides an analogy to teach a spiritual principle. Jesus is not advising people to take a humble seat at the table as a ploy in order to receive honor at the table. His teaching is that only those who humble themselves in this age will be honored in the age to come. Everyone who exalts himself will be humbled, and he who humbles himself will be exalted.

12. Jesus next speaks to his host about inviting people to a luncheon or dinner . Whereas his advice to guests concerning seating arrangements may have received a favorable hearing, these words for his host must have seemed preposterous. " Do not invite your friends . . . or rich neighbors; if you do, they may invite you back." But of course, that was the point. Dinner parties then as now were for the purpose of impressing, befriending, and creating a social network among which a person would like to move. Jesus offers God's perspective on the whole situation, as he implies that those who are repaid by people in this age will not be repaid by God in the next. At least those who perform for the purpose of being repaid in this age will not be repaid by God. Only those who give freely, expecting nothing in return, will receive from the God who gives freely.

13-14. Those whom Jesus tells his host to invite are the poor, the crippled, the lame, and the blind. Luke's readers recognize these as the very people Jesus has been inviting to his " feast" of blessings throughout his ministry. Those who take care of those who cannot take care of themselves will be repaid at the resurrection of the righteous.

4. The Parable of the Great Banquet (14:15-24)

¹⁵ When one of those at the table with him heard this, he said to Jesus, " Blessed is the man who will eat at the feast in the kingdom of God."

¹⁶ Jesus replied: " A certain man was preparing a great banquet and invited many guests. ¹⁷ At the time of the banquet he sent his servant to tell those who had been invited, 'Come, for everything is now ready.'

¹⁸" But they all alike began to make excuses. The first said, 'I have just bought a field, and I must go and see it. Please excuse me.'

¹⁹" Another said, 'I have just bought five yoke of oxen, and I'm on my way to try them out. Please excuse me.'

²⁰" Still another said, 'I just got married, so I can't come.'

²¹" The servant came back and reported this to his master. Then the owner of the house became angry and ordered his servant, 'Go out quickly into the streets and alleys of the town and bring in the poor, the crippled, the blind and the lame.'

²²" 'Sir,' the servant said, 'what you ordered has been done, but there is still room.'

²³" Then the master told his servant, 'Go out to the roads and country lanes and make them come in, so that my house will be full. ²⁴ I tell you, not one of those men who were invited will get a taste of my banquet.'"

The previous discussion of banquets and the resurrection leads one of the guests at the Pharisee's house to speak of the joy which is to come at the future messianic banquet. Jesus uses the opportunity to question common assumptions about who will be there and who will not. He tells a parable which suggests that the wealthy and influential members of the Jewish community will be excluded. In their place will be the poor, disabled, and, most surprising of all, Gentiles.

15-17. As noted before, one of the great metaphors for the coming kingdom was a great feast hosted by the Messiah (see supplemental study on " Table Fellowship" ). A certain man (Jesus' typical term for a character in a parable) invited many guests to his banquet. When the exact hour of the meal arrived, he sent his servant to inform his guests that everything was ready .

18-19. But they all alike began to make excuses. Here the parable exaggerates what would normally occur in order to make the point that most of the Jews did not accept Jesus as Messiah and therefore would not be at the messianic banquet. The obvious point is that they had every opportunity to attend. They had been invited, but they chose not to go. The first to ask to be excused has bought a field and must go and see it. This excuse and the next demonstrate how possessions stand in the way of kingdom concerns. It is especially interesting that this first man has " bought a field," since Judas will later betray Jesus for money (Luke 22:5) and use the money to buy a field (Acts 1:18). Furthermore, in the book of Acts, Barnabas will do the opposite and sell a field in order to do kingdom work (Acts 4:37). The second had a similar excuse, saying, " I have just bought five yoke of oxen." Only a fairly wealthy person would be able to afford ten oxen.

20. The third man had just married and therefore could not come. The reader is reminded that the kingdom must be a higher priority than even family (12:53). Jesus will in the next section say that the disciple must " hate his father and mother, his wife and children" (14:26, emphasis added; see also 18:29).

21. When the socially-acceptable crowd refused the invitation to the banquet, the owner of the house became angry and ordered his servant to bring in the poor, the crippled, the blind and the lame. Once again Jesus teaches that those who are without the " good things" of life are those who need and respond to what the kingdom has to offer. Jesus reaches out to those least esteemed in the community.

22-23. When there is still room at the banquet, the master invites those who are not even members of the community (those along the roads and country lanes ). These outsiders clearly represent the Gentiles, a group which will respond so that the master's house will be full . The book of Acts tells the story of decreasing Jewish and increasing Gentile acceptance of the invitation. This parable with its sobering final sentence, " Not one of those men who were invited will get a taste of my banquet ," is much like the final words of Paul in the book of Acts: " Therefore I want you to know that God's salvation has been sent to the Gentiles, and they will listen" (28:28).

5. The Cost of Being a Disciple (14:25-35)

²⁵ Large crowds were traveling with Jesus, and turning to them he said: ²⁶" If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters-yes, even his own life-he cannot be my disciple. ²⁷ And anyone who does not carry his cross and follow me cannot be my disciple.

²⁸" Suppose one of you wants to build a tower. Will he not first sit down and estimate the cost to see if he has enough money to complete it? ²⁹ For if he lays the foundation and is not able to finish it, everyone who sees it will ridicule him, ³⁰ saying, 'This fellow began to build and was not able to finish.'

³¹" Or suppose a king is about to go to war against another king. Will he not first sit down and consider whether he is able with ten thousand men to oppose the one coming against him with twenty thousand? ³² If he is not able, he will send a delegation while the other is still a long way off and will ask for terms of peace. ³³ In the same way, any of you who does not give up everything he has cannot be my disciple.

³⁴" Salt is good, but if it loses its saltiness, how can it be made salty again? ³⁵ It is fit neither for the soil nor for the manure pile; it is thrown out.

" He who has ears to hear, let him hear."

Having told a parable about three whose other commitments kept them from enjoying the great banquet, Jesus continues to talk about the high cost of discipleship (9:57-62). The cost is, in a word, everything. Those who are considering becoming followers of Jesus should think long and hard about the cost before making the commitment.

25-26a. Jesus' disciples have already made the commitment, but Jesus wants the large crowds to understand that the messianic banquet will be enjoyed only by those who have paid a high price. The reader knows that they are traveling with Jesus to Jerusalem, where it will no longer be easy to follow him. Therefore he announces that no one can be his disciple unless he or she hates father and mother . . . wife (or husband) and children . . . brothers and sisters . The term " hate" reflects a hyperbolic Hebrew idiom which means " love less," as Matthew 10:37 makes clear. To say that Jesus' words are hyperbole or overstatement does not lessen the demand at all. The kingdom must come before even family, a point Jesus has made before in 12:53, in which the kingdom divides families, " father against son, . . . and mother against daughter."

26b. The disciple must even hate his own life . This most likely means that Jesus' followers must be willing to die for him. However, it could also mean to " deny oneself" the many desires of the self (see 9:23-24). To " carry the cross" is a similar phrase, in that it conveys a willingness to face martyrdom as well as the more symbolic sense of a willingness to endure great personal sacrifice. Jesus has already said that his followers take up the cross daily , which points to daily sacrifice and not daily death.

28-30. The two parables which follow illustrate the need to commit to discipleship only after carefully considering Jesus' demands. In the first-century world an individual would build a tower for protection for a vineyard or a house. It would serve as a lookout tower to detect thieves or approaching enemies. If he does not have enough money, he is best advised not to start. Otherwise, everyone who sees it will ridicule him .

31-33. Similarly, the king who is about to go to war must assess his soldiers and arms before engaging the battle. Most likely, the king with ten thousand should not attempt to oppose the one . . . with twenty thousand . The wise king who knows he cannot win the battle will send a delegation . . . and will ask for terms of peace . Just as the tower builder and the king need to know before committing, the crowds are now told that to be a disciple one must give up everything .

34-35. There can be no half-hearted disciples, because the essence of following Jesus is a total commitment. Just as salt which has lost its saltiness is worthless, a disciple who will not deny self will never have any positive influence on anyone. Here salt is valued for its ability to season. If it cannot do that, it has no value. It would ruin the soil and even the manure pile .

Having spoken another set of parables (see 8:8), Jesus reminds his hearers that it is now up to them to understand and act on his words: " He who has ears to hear, let him hear ."

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 14:1-24

XC.
DINING WITH A PHARISEE. SABBATH HEALING
AND THREE LESSONS SUGGESTED BY THE EVENT.
(Probably Peræa.)
^cLUKE XIV. 1-24.

   ^c1 And it came to pass, when he went into the house of one of the rulers of the Pharisees on a sabbath to eat bread, that they were watching him. [The Pharisees were an unorganized party, hence their rulers were such not by office, but by influence. Those who were members of the Sanhedrin, or who were distinguished among the rabbis, might fitly be spoken of as rulers among them. The context favors the idea that Jesus was invited for the purpose of being watched -- a carrying out of the Pharisaic purpose declared at Luk 11:53, Luk 11:54. Bountiful feasts on the Sabbath day were common among the Jews; the food, however, was cooked the previous day in obedience to the precept at Exo 16:23.]  2 And behold, there was before him a certain man that had the dropsy. [The phrase "let him go" of Luk 14:4 shows that the man was not a guest, but [492] rather one who seems to have taken advantage of the freedom of an Oriental house to stand among the lookers-on. He may have been there purely from his own choice, but the evil intention with which Jesus was invited makes it highly probable that the man's presence was no accident, but part of a deep-laid plot to entrap Jesus.]  3 And Jesus answering [replying to their unspoken thoughts, in which they were assuming that he would heal the sick man] spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath, or not?  4 And they held their peace. [They evidently expected Jesus to act on the impulse, and were confused by his calm, deliberate question. If they declared it lawful, they defeated their plot, and if they said otherwise, they involved themselves in an argument with him in which, as experience taught them, they would be humiliated before the people. Hence, they kept silence, but their silence only justified him, since it was the duty of every lawyer to pronounce this act unlawful if it had been so.] And he took him, and healed him, and let him go.  5 And he said unto them, Which of you shall have an ass or an ox fallen into a well, and will not straightway draw him up on a sabbath day?  6 And they could not answer again unto these things. [Here Jesus again asserts that the Sabbath law did not forbid acts of mercy. See Phi 2:3] than thou be bidden of him,  9 and he that bade thee and him shall come and say to thee, Give this man place; and then thou shalt begin with shame to take the lowest place. [Because when ousted from the top he would find every place full except the bottom.]  10 But when thou art bidden, go and sit down in the lowest place; that when he that hath bidden thee cometh, he may say to thee, Friend, go up higher: then shalt thou have glory in the presence of all that sit at meat with thee. [The words here used by our Lord teach how to avoid earthly shame and to obtain worldly honor. But they form a parable which is intended to teach the great spiritual truth that true humility leads to exaltation.]  11 For everyone that exalteth himself shall be humbled; and he that humbleth himself shall be exalted. [This is one of our Lord's favorite maxims (Luk 18:14, Mat 23:12). Both man and God look upon humiliation as the just punishment of pride; but it is a pleasure to every right-minded spirit to give joy to the humble by showing him respect and honor.]  12 And he said to him also that had bidden him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor rich neighbors; lest haply they also bid thee again, and a recompense be made thee.  13 But when thou makest a feast, bid the poor, the maimed, the lame, the blind:  14 and thou shalt be blessed; for they have not wherewith to recompense thee: for thou shalt be recompensed in the resurrection of the just. [According to the Oriental mode of speech Jesus here emphatically commands one course of action by prohibiting a contrary course. But his prohibition is not to be construed strictly. He does not forbid the exercise of social hospitality, but [494] discountenances that interested form of it which seeks a return. His teaching is positive rather than negative, and should constrain us to live more for charity and less for sociability. Some think that this verse teaches that there shall be two resurrections, but the contrast is not between two times, but rather between two parties or divisions of one resurrection. If one has part in the resurrection of the just, he may expect recompense for his most trivial act. But if he be resurrected among the unjust, he need expect no reward, even for the most meritorious deeds of his whole life.]  15 And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God. [The language of Christ implied that God himself would feast those who feasted the poor, and this implication accorded with the Jewish notion that the kingdom of God would be ushered in with a great festival. Inspired by this thought, and feeling confident that he should have been part of the festivities, this guest exclaimed upon the anticipated blessedness.]  16 But he said unto him, A certain man made a great supper; and he bade many:  17 And he sent forth his servant at supper time to say to them that were bidden, Come; for all things are now ready. [The custom of sending a second invitation at the supper hour is a very old one (Est 5:8, Est 6:14), and is still observed.]  18 And they all with one consent began to make excuse. The first said unto him, I have bought a field, and I must needs go out and see it; I pray thee have me excused.  19 And another said, I have bought five yoke of oxen, and I go to prove them; I pray thee have me excused.  20 And another said, I have married a wife, and therefore I cannot come. [These three excuses show: 1. That the guests had made their engagements, either for business or pleasure, without the least regard for the hour of the banquet; 2. That they set little value upon either the friendship or the feast of the one who had invited them. Moreover, the excuses progress in disrespect, for the first excuse is on [495] the ground of necessity, the second simply offers a reason, and the third is almost impudent in its bluntness. Viewing the excuses spiritually, we note that each one contains an element of newness -- new field, new oxen, new wife. Thus the things of the earth seem new and sweet in comparison with the gospel invitation. Again, all the excuses are trifling, for the parable is intended to teach that men forego their rights to heaven for trifles. Again, the "sacred hate" of Luk 14:25, Luk 14:26 would have eliminated all these excuses. Possibly Paul had this parable in mind when he wrote 1Co 7:29-33. The three excuses warn us not to be hindered by 1. the love of possessions; 2. the affairs of business; 3. Our social ties.]  21 And the servant came, and told his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor and maimed and blind and lame.  22 And the servant said, Lord, what thou didst command is done, and yet there is room.  23 And the lord said to the servant, Go out into the highways and hedges, and constrain them to come in, that my house may be filled.  24 For I say unto you, that none of those men that were bidden shall taste of my supper. [We have a preliminary or general invitation followed by three special invitations. We may regard the general invitation as given by Moses and the prophets in the ages before the feast was prepared. Then the first special one would be given by John the Baptist and Christ to the Jewish nation in the first stages of Christ's ministry. The second special invitation was given by Christ, the twelve and the seventy, and came more especially to the poor and outcast, the publicans and sinners, because the leading men of the nation spurned the invitation. The third invitation was begun by the apostles after the Lord's ascension and is still borne forward by those who have come after them and includes all nations. The three conditions of Jew, outcast and Gentiles are indicated by the three orders of guests: 1. The honorable citizens of the city; 2. Those who [496] frequent the streets and lanes, but are still in and out of the city; 3. Those who live without the city and are found upon the highways and in the hedgepaths of the vineyards and gardens. The second and third classes are depicted as needing to be constrained. This would be so, because they would hold themselves unworthy of the invitation. But they were to be constrained by moral and not by physical means (Mat 14:22, 2Co 12:11, Gal 2:14). Physical constraint would have been contrary to all custom, as well as impossible to one servant. Incidentally the parable shows the roominess of heaven and the largeness of divine hospitality, so that Bengel aptly observes, "Grace, no less than nature, abhors a vacuum."]

[FFG 492-497]

Lapide: Luk 14:1-35

CHAPTER 14

Ver. 1.— And it came to pass that He went into the house of one of the chief Pharisees. "To do them service," says Titus, "Christ makes Himself their friend, and, as it were, one of their household," for "although He knew the malice of the Pharisees, yet He became their guest that He might benefit by His words and miracles those who were present, and teach them the lawfulness of healing on the Sabbath, and the respective duties of entertainers and guests."

Ver. 2.— And behold there was a certain man before Him which had the dropsy. This man seems to have been a friend of the Pharisee, who perhaps had invited Jesus in order that He might heal him. Certainly, as S. Cyril and Euthymius say, the suiterer presented himself of his own accord to Jesus, silently pleading that he might be restored to health. But the Pharisees sought His presence for another purpose, in order that they might see whether Christ would heal him on the Sabbath day, and thus show that He was not in truth a prophet sent by that God who had sanctified the rigid observance of the seventh day.

Ver. 3.— And Jesus answering spake unto the lawyers and Pharisees. Answering their thoughts and not their inquiry, for they had asked no question, but thought in their hearts that Christ would be acting unlawfully if He healed on the Sabbath day.

Ver. 4.— And He had took him, and touched him, and ley him go (ε̉πιλαβόμενος, "when he had ouched him." apprehensum, Vulg.) He heals by His touch the dropsical man who, from fear of the Pharisees, did not ask to be healed on account of the Sabbath, but only stood up, that when Jesus beheld him He might have compassion on him and heal him. S. Cyril.

Mystically. S. Gregory ( lib. xiv . Moral.) observes: "The sick of the dropsy is healed in the Pharisee's presence, for by the bodily infirmity of the one is expressed the mental disease, i.e. the avarice and covetousness, of the other." "For," says Bede, "the dropsical man represents one who is weighed down by an overflowing stream of carnal pleasures." S. Augustine adds, "We, lightly compare one sick of the dropsy to a covetous rich man, who, the more he abounds in riches, the more ardently desires them. Avarice and covetousness, then, are very similar to the dropsy, and as this dire disease is best remedied by abstaining from drinking, so the remedy for unlawful desire is mortification, abstinence, and continence, all of which wither and drive out virtuous habits."

Ver. 5.— And He answered them, saying, Which of you, &c. "If," says Bede, "ye hasten on the Sabbath to pull an ox or an ass out of the pit into which he has fallen, consulting not the good of the animal, but your own avarice, how much more ought I to deliver a man who is much better than a beast?" He adds also, "they were not to violate the Sabbath by a work of covetousness, who were arguing that He did so by a work of charity." And again, in a mystical sense, the ox and the ass represent the wise and the foolish, or the Jew oppressed by the burden of the Law and the Gentile not subject to reason. For the Lord rescues from the pit of concupiscence all who are sunk therein."

S. Augustine also ( Lib. ii ., Quæst. Evang.) says, "He has aptly compared the dropsical man to an animal which has fallen into a ditch (for he is troubled by water), as He compared that woman whom He loosed, to a beast which is let loose to be led to water."

Ver. 6.— And they could not answer Him again to these things. Because they were convinced by the truth of His reasoning. Yet privately they murmured amongst themselves, and afterwards openly clamoured amongst the people. "This man is not of God, because he keepeth not the Sabbath day," S. Joh 9:16. Although Jesus knew this, He healed the man, and permitted their malice and obstinacy to gather force, so that the cross ordained for Him by God might be prepared for the salvation of men. "Caring nought," says Theophylact, "for the offence given to the Pharisees" For when a great good is the result, we must not care if the foolish are offended.

Ver. 7.— And He put forth a parable to those which were bidden, i.e. He taught, under the similitude of a man seeking the highest place at a feast, that we must beware of every kind of ambition. For sin continues to be sin, although the manner of sinning be changed.

" When He marked how they chose out the chief rooms." For as teachers of the Law, they considered themselves entitled to the highest honour, and fought for precedence as eagerly as now-a-days ladies of rank and men of small brains.

This is a kind of introduction to the parable, and indicates the occasion on which it was spoken, and the persons against whom it was directed.

Ver. 8.— When thou art bidden . . . sit not down in the highest room. For when the master of the house takes your place from you to give it to a more honourable guest, those who sit next in order will not give way to your ambition, and you will begin with shame to go down from the highest to the lowest room. Do not unduly exalt thyself, lest some one, offended by thy insolence, humble it and lay it low.

Ver. 10.— Go and sit down in the lowest room. The master of the house usually assigned to each guest his place at the table, a duty formerly discharged by the "ruler of the feast," regard being had to each one's age and social standing. Thus Joseph's brethren "sat before him, the first-born according to his birthright, and the youngest according to his youth" Gen 43:33. In this verse, Christ makes evident allusion to the saying of Solomon, "Put not forth thyself in the presence of the king," &c. (Pro 25:6-7). Titus very justly remarks, that "a wise man, however deserving he may be of the highest place, so little affects it, as to give it up to others of his own accord. Wherefore a mind modest and content with its own lot is a great and a glorious gift."

Then shalt thou have worship. Christ teaches that if we would acquire glory and greatness, we must fly from them and be humble; for men hate the proud and seek to humiliate them, but make much of the modest and meek; the true glory is that which is given, not that which is sought: furthermore, God has decreed by an eternal law that the humble should be exalted, but that the mighty should be put down from their seat. Wherefore, the proud, if they are wise, will humble themselves, that they may have worship in the presence of them that sit at meat with them. Knowing that if they seek the most honourable places, they will excite envy, and men will strive, whether rightly or wrongly, to humiliate them.

Hear what the wise man says, "The greater thou art, the more humble thyself, and thou shalt find favour before the Lord." (Ecclus 3:20.)

This precept of Christ, or rather this wise dogma, was recognised and taught by the Gentile philosophers. So Plutarch introduces Thales thus sharply rebuking the pride of Alexidemus, who, because he was the son of Thrasybulus had rushed from the banqueting hall at seeing others seated above him: "Fearest thou lest thy place at table shall bring thee glory or obscurity after the manner of the stars, which, as the Egyptians say, wax and wane according to the places wherein they rise or set? Thou art not so wise as the man, who, when the leader assigned him the lowest place in a chorus, said, Thou hast done well in having discovered a means of making even a position such as this honourable. For he was of opinion that a man is not distinguished by his position, but rather the position by the man."

Honour, like the shadow cast by the body, follows him that flee from it, but flees from him that follows it.

Symbolically. Members of religious orders, according to the words of Christ, "sit down in the lowest room." For they who have kept nothing, but given up all, even their very will, have no lower place to which they can betake themselves. Here they are at rest, for their humility is not limited, like that of other men, to this or that action, but is life-long; for it is a part of their profession which embraces their whole life.

Ver. 11.— For whosoever exalleth himself shall be abased, &c., both by God and man, often in this life, always in the life to come. This verse explains the meaning and scope of the parable. See S. Mat 23:12.

Ver. 12.— Then said He also unto him that bade Him, i.e. to the chief Pharisee mentioned in the first verse, whose hospitality Christ recompensed by the spiritual banquet of ghostly counsel and advice. This man, says the Gloss, seems to have invited his guests in order that he in turn might be entertained by them.

" Call not thy friends." Christ counselled this as the more perfect way. He did not command it as of necessity. For it is lawful, nay, meritorious, for us to invite our friends, if it be done out of friendship and kindness. Whence Bede says, "Brethren then, and friends, and the rich are not forbidden, as though it were a crime, to entertain one another, but this, like all the other necessary intercourse among men, is shown to fail in meriting the reward of ever lasting life," unless, as I have said, such entertainment springs from a higher motive of brotherly love or charity.

" Lest they also bid thee again." Like worldly men are wont to do from gratitude or else avarice, for "to be hospitable to those who will make a return, is," says S. Ambrose, "but a form of avarice."

" And a recompence be made thee " by man, and this prove worthless and transient. If you regard this alone, you exclude the spiritual recompense from God and deprive yourself of it; if you look for both you will receive both, but both lessened, for the one lessens and as it were interferes with the other; but if you regard the divine alone, and only admit or rather bear with the human recompence because it is offered you, you will receive the divine whole and undiminished.

Ver. 13. — But when thou makest a feast, call the poor, the maimed, the lame, the blind. "The maimed," α̉ναπήζους, the cripple, the mutilated, i.e. those wanting in body or mind.  S. Chrysostom assigns the reason. "If ye invite the poor, God will be your debtor. For the humbler the brother is, so much the more does Christ come through him and visit us. For he who entertains a great man does it often from an interested motive or from vainglory. But thou sayest, the poor man is unclean and filthy. Wash him and make him sit with thee at table. If he has dirty garments, give him clean ones. If thou will not receive him in a quiet chamber, at least admit him where thy servants are. If thou art not willing that he should sit at meat with thee, send him a dish from thy table."

Following this counsel, S. Gregory had often twelve beggars at his table, and therefore was rewarded by receiving Christ. Himself in the guise of a poor man.  S. Louis of France also, not content with entertaining 120 beggars at his table daily, and on feast days 200, frequently waited upon them himself, and even washed their feet. In like manner acted S. Louis the Minorite, Bishop of Toulouse, following the example of his uncle S. Louis; S. Hedwig, Duchess of Poland, and her niece S. Elizabeth, the daughter of Andrew king of Hungary, who fed 900 poor every day, receiving a rich reward in divine favour and grace.

Mystically. Origen says, "He who shuns vainglory calls to a spiritual banquet the poor, that is, the ignorant, that he may enrich them; the weak, that is, those with offended consciences, that he may heal them; the lame, that is, those who have wandered from reason, that he may make their paths straight; the blind, that they may discern the truth."

Ver. 14.— And thou shalt be blessed, for thou shalt be recompensed at the resurrection of the just, when, says the Interlinear, the entertainers of the poor will enter into blessedness.

The neediness of the guests purifies the intention of the host, who expects no return from them, but acts solely out of love to God. Wherefore God, who considers that what is done to the poor is done unto Him, will grant him a bounteous reward, even the everlasting delights of the heavenly banquet, according to the promise, "and I appoint unto you . . . that ye may eat and drink at my table in my kingdom." S. Luke xxii. 29. Hence S. Chrysostom says, "Let us be troubled not when we receive no return of a kindness, but when we do; for if we have received it, we shall receive nothing more; but if man does not repay us, God, out of love for whom we have acted, will be our recompense."

Ver. 15 . — Blessed is he that shall eat bread in the kingdom of God; i.e., in the resurrection of the just, of which Christ had made mention in the preceding verse.  S. Cyril in the Catena, says , "This man was carnal, for he thought the reward of the saints was to be bodily." He must therefore have been one of the Pharisees, for they believe in the resurrection, which the Sadducces deny. Act 23:8. For in heaven God feeds, satisfies, and fills (inebriat) the blessed with all delights. So the Psalmist: "I shall be satisfied, when I awake, with Thy likeness." Psa 17:15. And again, "They shall be satisfied with the plenteousness of Thy house, and Thou shalt give them drink of Thy pleasures as out of the river." Psa 36:8. This joy S. Augustine describes at length in his Soliloquies and Meditations.

Mystically. "He was sighing for something which was afar off, and the bread itself was lying before him. For who is that Bread of the kingdom of God but He who says, I am the living bread which came down from heaven." S. Joh 5:51.

Ver. 16.— Then He said unto him, A certain man made a great supper. This parable is very similar to that recorded by S. Matthew. See commentary on S. Mat 22:2.

But you will ask, What was this supper? 1.Some understand by it, the incarnation of the Word of God, the preaching of His Gospel, and the redemption wrought by Him. For this is the great supper to which Christ, when He became incarnate, invited us.  S. Matthew calls it a dinner. It is a dinner as regards the Church Militant; a supper with respect to the Church Triumphant. In this sense Leonidas addressed his comrades before the battle. "Let us dine, fellow-soldiers, for we shall sup in the nether (or rather the upper) world." For the Church Militant here on earth is striving eagerly to attain the Church Triumphant in Heaven.

2. S. Cyril, in the Catena, understands the Eucharist by the supper. "The man," he says, "is God the Father, who has prepared for us a great supper in Christ, for He has given us His own body to eat. Whence the Church makes choice of this parable for the Feast of the Blessed Sacrament."

3. But in its literal sense, the supper is the happiness and glory of heaven. It is called a supper, because it will be given in the evening, i.e. at the end of the world, when life and its troubles are over: because, also, it will be our only and everlasting refreshment.

The great supper, says S. Gregory ( Hom. 36), is the full enjoyment of eternal sweetness; for after it no guest is cast out.

A great. For nothing greater than it can be imagined, since God Himself will be our food and feast. Hence, Euthymius says, "Hereby is signified the unspeakable fruition of God, who will fulfil the utmost expectations of the blessed. For 'eye hath not seen, nor car heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him.'" 1Co 2:9.

And bade many: e.g., the whole nation of the Jews, who were the Church and the chosen people of God, and specially their rulers, who were bidden to "repent, for the kingdom of heaven is at hand." S. Mat 3:2.

Ver. 17. — And sent his servants, &c., i.e., sent the Apostles after the resurrection to say that all things were ready for the heavenly feast.

Ver. 18.— And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, &c. The Scribes and Pharisees, and the chief Priests are here clearly indicated; for they, invited by Christ to the Gospel feast, made light of it, because they were so intent on their farms, i.e. their worldly possessions, that they had neither time nor inclination to think about the salvation of their souls. "God," says S. Gregory ( Hom. 36 in Evang.), "offers what ought to have been asked. Unasked, He is ready to give, what we could scarcely dare hope for. He announces that the delights of the eternal feast are ready, and with one consent they make excuse." "They say, I pray thee, and then disdain to come. The word sounds of humility, but the action is pride." S. Bernard rightly calls men who seek wealth, pleasure, honour and the like, lunatics. "I once" says he, "saw five men: why should I not look on them as lunatics? For the first, with swollen cheeks, was chewing the sand of the sea-shore. The second, standing by a lake of sulphur, was endeavouring to inhale the foul and noxious vapour which arose therefrom. The third, leaning over a blazing furnace, was enjoying the burning sparks which he received within his gaping jaws. The fourth, seated on a pinnacle of a temple, was drawing in with open mouth the light breezes, and if they seemed to flow less freely he fanned himself, as if in hope of inhaling the whole atmosphere. The fifth, standing aside, was laughing at the others, although himself the most deserving of ridicule, for he was busily engaged in sucking his own flesh, applying now his hands, now his arms, now one part of his body, now another to his mouth." By these figures S. Bernard pictures the various kinds of sin. The first represents the greedy, the second the lustful, the third those prone to anger, the fourth the ambitious, and the fifth those who boast themselves over much of their possessions and are self-satisfied, who are never content, but ever thirsting for the good things of this world.

Ver. 19.— And another said, I have bought five yoke of oxen, and I go to prove them, &c. Another kind of avarice is here described, viz, the desire of possessing oxen, and animals for tillage, or food, or some other purpose; for the riches of the patriarchs lay in their herds. So think Theophylact and Titus. S. Gregory, however ( Hom. 36), says, "What are we to understand by the five yoke of oxen but the five senses? which are rightly called yokes, because they are double in the two sexes."

Ver. 20.— And another said, I have married a wife, &c. What, asks S. Gregory, are we to understand by a wife but carnal gratifications? The Pharisees, like many at the present time, were ensnared by avarice and luxury. These are the thorns which choke the word of God. S. Luk 8:14.

Let us all then give heed to the warning of S. Paul, and remember that "the fashion of this world passeth away" (1Co 7:31). "For the 'res temporalis' consists in possession, and 'res eterna' in expectation," S. Gregory ( Hom. 36). Not that marriage is censured here (save so far as it interferes with the work of salvation), says S. Ambrose, but purity is held up to greater honour, for "the love of the things of this world is a fetter to (viscus est) the wings of the spirit." Gloss.

In carnal things, desire begets satiety, and satiety disgust; but in spiritual things, satiety provokes desire. S. Gregory.

S. Augustine ( serm. 33 , De Verb. Domini ) explains and applies somewhat differently the excuses of the invited guests:

"The piece of ground which was bought denotes government. Therefore pride is the first vice reproved.

"The five yoke of oxen are taken to be the five senses, by means of which earthly things are pursued. For the oxen till the ground; but men at a distance from faith, given up to earthly things, are occupied with carnal matters.

"'Love not the world, therefore, neither the things that are in the world,' for 'the world passeth away, and the lust thereof' 1Jo 2:15-17. Away then with wicked and vain excuses, and let us come to the supper wherewith we may be inwardly nourished. Let not the lifting up of pride hinder us, neither let lawless curiosity fright us, and turn us away from God. Let not the pleasures of the flesh keep us from the pleasure of the heart. Let us come and be filled."

Ver. 21 . — So that servant came, and shewed his lord these things, &c. We are here taught that Christ chose the outcasts and poor in place of the Priests and Pharisees who had made light of His gospel. According to that which is written, "The publicans and harlots go into the kingdom of God before you." S. Matt. xxi. 31. And again, "Many that are first shall be last: and the last shall be first." S. Mat 19:30.

For albeit that Christ preached from the commencement of His ministry both to the Pharisees and to the multitude, yet the Pharisees, as of higher rank, were the first invited; to preserve the unity of the parable; and also because Christ would have the scribes first, by reason of their position, acknowledge Him, and then be His witnesses amongst the people. But the contrary came to pass. "They," says Euthymius, "who refused to acknowledge Him, were the chief Priests and rulers of the people, and these, who were chosen in their stead, were the humble and the outcasts of the nation." For of a truth "God hath chosen the weak things of the world to confound the things which are mighty." 1Co 1:27.

Symbolically. S. Augustine says ( serm. 34 De Verb. Dom. ): Who were those that came, but the poor, and the maimed, and the halt, and the blind? Those who absented themselves were those who thought themselves rich, and robust; who, as it were, could walk well, and see clearly, the hopelessness of whose state was proportionate to their pride.

Let the beggars come to the feast at the invitation of Him who made Himself poor that we might become rich.

Let the weak come, for the physician has no need of those that are whole, but of those that are sick.

Let the lame come and say, "Order my steps in Thy word."

Let the blind come and say, "Lighten Thou mine eyes, that I sleep not in death."

These poor and miserable creatures teach us:

1. That none are to be despised, but that salvation in Christ is to be offered to all.

2. That it is easier for the poor to obey the gospel precepts, and therefore to be saved, than for the rich.

3. That we must despair of no one's salvation, however wretched, blind, or perverse he may be.

Ver. 22 . — And the servant said, Yet there is room. The number of the elect is not yet complete. Heaven is not yet filled with those who are to obtain salvation. Learn to imitate the zeal of this servant who rejected no one, however blind, deformed, or maimed, but busied himself in summoning and saying more and more.

Ver. 23.— And the lord said unto the servant, Go out into the high-ways and hedges, &c . Go forth, without the city-without Jerusalem, and beyond Judæa, and call the Gentiles to Christ.

Into the highways. "The partings of the highways" (S. Mat 22:9), i.e. into the roads which lead to all nations and to the ends of the earth.

And hedges. The hamlets and villages, which were surrounded not by walls but by hedges. Hence we are taught that the Gospel is to be preached by the Apostles and their successors, even to savage and uncivilised nations; a duty which is recognised more and more by the followers of Christ.

Hence the servant does not say, as he added of the Jews in the 22nd verse, "it is done as thou hast commanded;" because the work is not yet finished among the Gentiles; it is being done more fully from day to day, to be completed at the end or the world. "The meaning of this verse," says Titus, "is, that after the Israelites had been gathered in, the people of the Gentiles were also to be called, i.e. men who, as being born and brought up in the country, in the highways and hedges without the city, were entirely uncivilised." Or, as Theophylact interprets it, "The Israelites were within the city, having received the law, and having been granted a more civilised lot in life; but the Gentiles were aliens from the commonwealth of Israel, strangers from the covenants of promise, and without God in the world." (Eph 2:12.)

Compel them to come in. Many of the Gentile nations were wholly given up to idolatry and evil living. Hence they were to be compelled to salvation by the burning zeal and energy of the preacher, by miracles, even by the scourge and judgments of God sent upon them "in demonstration of the Spirit and of power" (1Co 2:4). For "our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance." 1Th 1:5.

"Therefore," says Suarez, "compel them to come in, either by afflicting them with labour and sorrows, or by converting them, as it were, miraculously, by a mighty effort and powerful call."

Ver. 24.— For I say unto you, that none of those men which were bidden shall taste of my supper, because they made light of my invitation. So the Pharisees and the rulers of the Jews, given up to earthly enjoyments, are to be excluded from the heavenly feast because, called by Christ to accept the teaching of His gospel, they refused the invitation. "Because I have called and ye refused, I also will laugh at your calamity; I will mock when your fear cometh." Pro 1:24. Then shall they, too late, repent of their ingratitude and folly, and shall say, "What hath pride profited us, or what good hath riches with our vaunting brought us? For those things are passed away like a shadow." Wisdom 5:8.

So far Christ had said all these things in the house of the Pharisee, whose invitation He had accepted, in order that He might instruct him and his friends. Let all those, therefore, who are followers of Christ, imitate His example, and not take part in any entertainment unless it be for the purpose of reaping spiritual fruit.

Ver. 26 . — If any man come to Me, &c. That having left all (ver. 33) he may, with the Apostles and the seventy disciples, follow Me, the Master and Teacher of perfection.

All these things are of evangelical counsel, and not of precept although they may be said in a measure to extend to all Christians, inasmuch as they are bound to hate their parents, i.e. to give up the love of their friends and relations—even the love of life, if such love oppose itself to the law of Christ. Hence Maldonatus thinks this to be of precept; Jansenius, of counsel. But see S. Mat 10:37.

Suarez ( lib. ii . De Concurs. Dom.) says, "to hate" signifies the same as "to love less," in which sense it is written, "Jacob have I loved, but Esau have I hated." Rom 9:13.

Ver. 28.— For which of you, intending to build a tower, &c. By means of this parable Christ would teach us with what prudence we ought to test our bodily, and above all our spiritual strength, as well as such gifts of grace as we may possess, before we attempt to build the lofty tower of evangelical perfection, and declare war against ourselves our passions, our friends and the whole world; lest afterward, recoiling from so great an undertaking, we incur the loss of all our outlay, and also the reproach of having rashly commenced a building which we were unable to finish, and of having entered upon a war in which we were worsted.

"He counts the cost," says the Gloss, "who perceives that money will have to be spent, i.e. that the heart must be weaned from corrupt desires, and the soul prepared for adversity."

Symbolically. Salmeron (tom. vii . tract 24) says, "Christ puts forth two parables to teach the rulers of the Church that they must be skilled both in action and in contemplation, the one about building a tower, which is a symbol of contemplative life, for a tower commands an extensive prospect; the other, about engaging in war against a hostile king, which is significative of the active life.

"For those who are novices in the way of God, and are learning, as it were, the first elements of the perfect life, are called upon to battle with their enemies, and to fight against their vices and evil passions.

"By the tower therefore we may understand the religious state, which is coupled to the contemplative life.

"1. Because as a tower overtops all other buildings, so does a life of religion excel all other vocations and callings.

"2. As a tower gives grace to a city, so is the religious life an ornament to the Church.

"3. As a tower is a look-out, to discover the movements of the enemy, so in the contemplative life we look forth on the wiles of our adversary, and on the good and evil laid up in futurity.

"4. As a tower is a protection to them that dwell therein, so is a life of religion a defence against the world, the flesh and the devil, and a safe storehouse for the fruits of good works. So it is written, Son 4:4, 'Thy neck is like the tower of David, . . . whereon hang a thousand bucklers,' i.e. the bucklers of holy vows, holy examples, and holy observances.

"5. As every one ought to count the cost before he commences to build a tower, so a year is given a novice in order that he may make trial of his fitness for the religious life. For he whose heart is fixed on heaven looks down as from a lofty tower upon the world which lies beneath, and counts it worthless."

So S. Chrysostom ( hom. 15 ad. Pop.), says: "Just as to those who look back from the highest mountain tops, not only men and trees but even entire cities look small, and great armies seem to be creeping about like ants, so to those whose minds are uplifted by the constant contemplation of heavenly things, all human affairs, power, glory, riches, and the like, seem minute and worthless: unworthy of the greatness of the immortal soul."

Hear also the lament of S. Gregory, when he was called from a religious order to be the Pope: "Seeking nothing, in this world, and fearing, nothing, I seemed to stand on a certain eminence, so that I thought that the promise of God, 'I will cause thee to ride upon the high places of the earth' (Isa 58:14), had well-nigh been fulfilled in me. For he rides upon the high places of the earth, who despises and treads under feet all that this world counts great and glorious. But suddenly cast down from this eminence, and plunged into the whirl of temptation, I have became a prey to terror and affright, for although I fear nothing for myself, I fear much for those committed to my charge" ( Lib. 1, epist. 5 and 6).

Ver. 31.— Or what king, going to make war against another king, &c. By this, says Titus, we are given to understand that we have a war to wage against the hostile powers of Satan and that law which, reigning in our members, is continually the cause of inward perturbation and strife.

So also S. Cyril: "The ten thousand of him who is going to fight with the king who has double the number, signify the simplicity of the Christian about to contend with the subtlety of the devil." And Theophylact: "The king is sin, and devils are his satellites, who, compared to us, are considered to have greater strength."

But S. Gregory ( Hom.37) gives another interpretation. "The king that is about to come against us is Christ, who will come with a double army against a single one. For while we are scarcely prepared in deeds only, He will discomfit us at once, both in thought and deed. Let us send Him therefore an embassy; our tears, our works of mercy, and propitiatory victim."

Ver. 32 . — Or else, while the other is yet a great way off, &c. This verse gives completeness to the parable, but is not to be taken as the teaching of Christ, for we may not bargain with either the evil spirits or our vices; against these we must wage άσπονδον πόλεμον, an irreconcilable war.

This verse may however be interpreted in this way—

"He that desires to follow me perfectly in poverty and in the preaching of the gospel, must make an entire surrender of self, and give up parents, friends, and possessions, thus making them enemies.

"But if he see that he has not strength enough for this, let him make conditions of peace with them, and bind himself by the gospel precepts only, leaving for others the counsels of poverty, obedience, and the preaching of salvation. For this is that which Christ would teach, as is clear from the following verse; hence he makes mention of two armies, two leaders, and two banners, one His own, and the other that of Lucifer. Wherefore the Apostles and their successors have need to bear in mind that they are engaged in actual warfare against the devil and his angels." S. Cyril.

Ver. 33.— So likewise, whosoever he be of you that forsaketh not all that he hath, &c. This is the post-parable, and sums up the teaching of the parable itself. "He who refuseth to give up all, in order that he may live a life of evangelical perfection, cannot be My disciple as the Apostles were." And again, It would he better for him who is unwilling to give up all, when persecution or necessity demand it and will not submit to the loss of possessions, family, and even life itself for the gospel's sake, not to take My yoke upon him, rather than having begun to lead a Christian life, to fall away and apostatise from the faith. For such an one adds the sin of apostasy to that of unbelief, according to the Scripture: "For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them." 2Pe 2:21.

Christ here teaches us that to become a disciple is no child's play, but a work for men, needing great gifts of grace, and much strength of purpose and much vigour of mind.

The Christians of the first three centuries, particularly those of Rome, in time of persecution, cheerfully made sacrifice of their fortunes, their liberty and their lives, for the gospel's sake. "Few," says Bede, "are wishing to leave all and give up earthly cares; but it is for every one who is faithful to renounce all, i.e. so to hold the things that are of the world, that he may not be held in the world."

Hear also S. Gregory ( hom. 36): I "would advise you to leave all, but I dare not. But if you are not able to give up all, be masters of your earthly possessions; let them not gain the mastery over you."

Ver. 34.— Salt is good, but if the salt have lost his savour, &c. Salt is good as long as it retains its peculiar properties. So also ye who are my Apostles, as long as ye preserve your spiritual powers, will be useful to the world to season it with the salt of gospel faith and wisdom. But if ye lose your savour, ye will be good for nothing but to be despised and trodden under feet of men, for there is no one to season or correct you. Bede. See also Comment. on S. Mat 5:13, and S. Mar 9:50.

This parable applies not only to the Apostles, but in a measure to all Christians. For they ought, by the innocence of their lives and their good example, to season unbelievers who are, as it were, unsalted.

Ver. 35 . — He that hath ears to hear, let him hear. Let him hear and meditate on what I say and teach. Our Lord calls attention to the seriousness and the difficulty of the matter about which He has been teaching. See Comment. on S. Mat 13:9-13.

Introduction / Outline

Robertson: Luke (Book Introduction)

THE GOSPEL OF LUKE

By Way of Introduction

There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer’s volume on Luke’s Gospel in the International and Critical Commentary , in the Introduction to Ragg’s volume on Luke’s Gospel in the Westminster Commentaries , in the Introduction to Easton’s Gospel According to St. Luke , Hayes’ Synoptic Gospels and the Book of Acts , Ramsay’s Luke the Physician , Harnack’s Date of the Acts and the Synoptic Gospels , Foakes-Jackson and Kirsopp Lake’s Beginnings of Christianity , Carpenter’s Christianity According to St. Luke , Cadbury’s The Making of Luke-Acts , McLachlan’s St. Luke: The Man and His Work , Robertson’s Luke the Historian in the Light of Research , to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.

The Same Author for Gospel and Acts

The author of Acts refers to the Gospel specifically as " the first treatise," ton prōton logon , (Act_1:1) and both are addressed to Theophilus (Luk_1:3; Act_1:1). He speaks of himself in both books as " me" ( kamoi , Luk_1:3) and I made ( epoiēsamēn , Act_1:1). He refers to himself with others as " we" and " us" as in Act_16:10, the " we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author’s statement. It is quite possible that the formal Introduction to the Gospel (Luk_1:1-4) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: " In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: " They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author’s original plan and purpose."

The Author of Acts a Companion of Paul

The proof of this position belongs to the treatment of Acts, but a word is needed here. The use of " we" and " us" in Act_16:10 and from Act_20:6 to the end of chapter Acts 28 shows it beyond controversy if the same man wrote the " we" sections and the rest of the Acts. This proof Harnack has produced with painstaking detail in his Date of the Acts and the Synoptic Gospels and in his volume The Acts of the Apostles and in his Luke the Physician .

This Companion of Paul A Physician

The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his Medical Language of St. Luke proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his Horae Synopticae have picked out the most pertinent items which will stand. Cadbury in his Style and Literary Method of Luke denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke " the beloved physician" ( ho iatros ho agapētos , Col_4:14), " my beloved physician." Together they worked in the Island of Malta (Act_28:8-10) where many were healed and Luke shared with Paul in the appreciation of the natives who " came and were healed ( etherapeuonto ) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing ( iasato ), while Luke practised his medical art also. Other notes of the physician’s interest will be indicated in the discussion of details like his omitting Mark’s apparent discredit of physicians (Mar_5:26) by a milder and more general statement of a chronic case (Luk_8:43).

This Companion and Author Luke

All the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: " There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."

A Sketch of Luke

His name is not a common one, and is probably a shortened form of Lukios and Lukanos . Some of the manuscripts of the Gospel actually have as the title Kata Lukanon . Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. So this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a " we" passage after Act_11:27 which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul’s converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

The Date of the Gospel

There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in Act_1:1. Unfortunately the precise date of both termini is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the Antiquities of Josephus and so is after a.d. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luk_21:20.), which is interpreted as a prophecy post eventum instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul’s later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about a.d. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in Luk_1:1-4. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between a.d. 59 and 62. The other testimony concerns the date of Mark’s Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark’s Gospel. All the facts that are known admit, even argue for a date by a.d. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before a.d. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as a.d. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his Horae Synopticae , by Sanday and others in Oxford Studies in the Synoptic Problem , by Streeter in his The Four Gospels , by Hayes in his The Synoptic Gospels and the Book of Acts , by Harnack in his Date of the Acts and the Synoptic Gospels , by Stanton in his The Gospels as Historical Documents , and by many others. My own views are given at length in my Studies in Mark’s Gospel and in Luke the Historian in the Light of Research .

The Sources of the Gospel

In his Preface or Prologue (Luk_1:1-4) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark’s Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke’s Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of " many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from " eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, Was Christ Born at Bethlehem? shows the likelihood of Luke’s contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

The Character of the Book

Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian’s method of research, with a physician’s care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John’s Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke’s Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark’s is the Gospel for the Romans and Matthew’s for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul’s Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows ( Intr. to Lit. of the N.T. , p. 281). The Prologue is in literary Koiné and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite Luk_2:1-7 as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . The main feature of this proof appears also in my Luke the Historian in the Light of Research . So many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

JFB: Luke (Book Introduction)

THE writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, as Silas of Silvanus), though he is not expressly named either in the Gospel or in the Acts. From Col 4:14 we learn that he was a "physician"; and by comparing that verse with Col 4:10-11 --in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him--we gather that Luke was not a born Jew. Some have thought he was a freed-man (libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith; and this is curiously confirmed by Act 21:27-29, where we find the Jews enraged at Paul's supposed introduction of Greeks into the temple, because they had seen "Trophimus the Ephesian" with him; and as we know that Luke was with Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at Act 16:10) from the third person singular ("he") to the first person plural ("we"). From that time he hardly ever left the apostle till near the period of his martyrdom (2Ti 4:11). EUSEBIUS makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients; GREGORY NAZIANZEN alone affirming that he died a martyr.

The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Act 1:1). Now the Book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early in the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A.D. 50 and 60, we shall probably be near the truth; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.

That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as DAVIDSON remarks [Introduction to the New Testament, p. 186], than was to have been expected from the companion of an "apostle of the Gentiles," who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain--see Luk 1:26; Luk 4:31; Luk 8:26; Luk 21:37; Luk 22:1; Luk 24:13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first instance in view.

We have already adverted to the classical style of Greek which this Evangelist writes--just what might have been expected from an educated Greek and travelled physician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In DA COSTA'S'S Four Witnesses will be found some traces of "the beloved physician" in this Gospel. But far more striking and important are the traces in it of his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master mind has in such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to DA COSTA, we notice here only two examples: In 1Co 11:23, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account, it can hardly admit of a doubt that the one had it from the other; and in that case, of course, it was Luke that had it from Paul. Now Matthew and Mark both say of the Cup, "This is my blood of the New Testament"; while Paul and Luke say, in identical terms, "This cup is the New Testament in My blood" (1Co 11:25; Luk 22:20). Further, Luke says, "Likewise also the cup after supper, saying," &c.; while Paul says, "After the same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence in this case. Matthew and Mark both say of the Bread merely this: "Take, eat; this is My body" (Mat 26:26; Mar 14:22); whereas Paul says, "Take, eat, this is My body, which is broken for you" (1Co 11:24), and Luke, "This is My body, which is given for you" (Luk 22:19). And while Paul adds the precious clause, "This do in remembrance of Me," Luke does the same, in identical terms. How can one who reflects on this resist the conviction of a Pauline stamp in this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, in enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter--"And that He rose again the third day according to the Scriptures and that He was seen of Cephas, then of the Twelve" (1Co 15:4-5) --coupled with the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Peter at all. When the disciples had returned from Emmaus to tell their brethren how the Lord had appeared to them in the way, and how He had made Himself known to them in the breaking of bread, they were met, as Luke relates, ere they had time to utter a word, with this wonderful piece of news, "The Lord is risen indeed, and hath appeared to Simon" (Luk 24:34).

Other points connected with this Gospel will be adverted to in the Commentary.

JFB: Luke (Outline)

• ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25)
• ANNUNCIATION OF CHRIST. (Luk 1:26-38)
• VISIT OF MARY TO ELISABETH. (Luke 1:39-56)
• BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
• BIRTH OF CHRIST. (Luk 2:1-7)
• ANGELIC ANNUNCIATION TO THE SHEPHERDS--THEIR VISIT TO THE NEWBORN BABE. (Luk 2:8-20)
• PURIFICATION OF THE VIRGIN--PRESENTATION OF THE BABE IN THE TEMPLE-SCENE THERE WITH SIMEON AND ANNA. (Luke 2:22-40)
• FIRST CONSCIOUS VISIT TO JERUSALEM. (Luk 2:41-52)
• PREACHING, BAPTISM, AND IMPRISONMENT OF JOHN. (Luke 3:1-20) Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Luk 3:23) is determined by it [BENGEL]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Luk 1:3). Here, evidently, commences his proper narrative. Also see on Mat 3:1.
• BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (Luk 3:21-22)
• GENEALOGY OF JESUS. (Luke 3:23-38)
• JESUS ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE--REJECTION AT NAZARETH. (Luke 4:14-32)
• DEMONIAC HEALED. (Luk 4:33-37)
• PETER'S MOTHER-IN-LAW AND MANY OTHERS, HEALED. (Luk 4:38-41)
• JESUS SOUGHT OUT AT MORNING PRAYER, AND ENTREATED TO STAY, DECLINES FROM THE URGENCY OF HIS WORK. (Luk 4:42-44)
• MIRACULOUS DRAUGHT OF FISHES--CALL OF PETER, JAMES, AND JOHN. (Luk 5:1-11)
• LEPER HEALED. (Luk 5:12-16)
• PARALYTIC HEALED. (Luk 5:17-26)
• LEVI'S CALL AND FEAST. (Luk 5:27-32)
• PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5)
• WITHERED HAND HEALED. (Luk 6:6-11)
• THE TWELVE APOSTLES CHOSEN--GATHERING MULTITUDES--GLORIOUS HEALING. (Luke 6:12-49)
• CENTURION'S SERVANT HEALED. (Luk 7:1-10)
• WIDOW OF NAIN'S SON RAISED TO LIFE. (In Luke only). (Luk 7:11-17)
• THE BAPTIST'S MESSAGE THE REPLY, AND CONSEQUENT DISCOURSE. (Luke 7:18-35)
• CHRIST'S FEET WASHED WITH TEARS. (Luk 7:36-50)
• A GALILEAN CIRCUIT, WITH THE TWELVE AND CERTAIN MINISTERING WOMEN. (In Luke only). (Luk 8:1-3)
• PARABLE OF THE SOWER. (Luk 8:4-18)
• JESUS CROSSING THE LAKE, STILLS THE STORM. (Luk 8:22-25)
• JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56)
• MISSION OF THE TWELVE APOSTLES. (Luk 9:1-6)
• HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM. (Luk 9:7-9)
• PETER'S CONFESSION OF CHRIST--OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT. (Luk 9:18-27)
• JESUS TRANSFIGURED. (Luk 9:28-36)
• DEMONIAC AND LUNATIC BOY HEALED--CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. (Luk 9:37-45)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST--JOHN REBUKED FOR EXCLUSIVENESS. (Luk 9:46-48) (See on Mat 18:1-5).
• THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE--THE SAMARITANS REFUSE TO RECEIVE HIM. (Luk 9:51-56)
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. (Luk 9:57-62)
• MISSION OF THE SEVENTY DISCIPLES, AND THEIR RETURN. (Luke 10:1-24)
• QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Luk 10:25-37)
• MARTHA AND MARY. (Luk 10:38-42)
• THE DISCIPLES TAUGHT TO PRAY. (Luk 11:1-13)
• BLIND AND DUMB DEMONIAC HEALED--CHARGE OF BEING IN LEAGUE WITH HELL, AND REPLY--DEMAND OF A SIGN, AND REPLY. (Luke 11:14-36)
• DENUNCIATION OF THE PHARISEES. (Luke 11:37-54)
• WARNING AGAINST HYPOCRISY. (Luk 12:1-12)
• COVETOUSNESS--WATCHFULNESS--SUPERIORITY TO EARTHLY TIES. (Luke 12:13-53)
• NOT DISCERNING THE SIGNS OF THE TIME. (Luk 12:54-59)
• THE LESSON, "REPENT OR PERISH," SUGGESTED BY TWO RECENT INCIDENTS, AND ILLUSTRATED BY THE PARABLE OF THE BARREN FIG TREE. (Luk 13:1-9)
• WOMAN OF EIGHTEEN YEAR'S INFIRMITY HEALED ON THE SABBATH. (Luk 13:10-17)
• MISCELLANEOUS TEACHINGS. (Luk 13:18-30)
• MESSAGE TO HEROD. (Luk 13:31-35)
• HEALING OF A DROPSICAL MAN, AND MANIFOLD TEACHINGS AT A SABBATH FEAST. (Luke 14:1-24)
• ADDRESS TO GREAT MULTITUDES TRAVELLING WITH HIM. (Luk 14:25-35)
• PUBLICANS AND SINNERS WELCOMED BY CHRIST--THREE PARABLES TO EXPLAIN THIS. (Luke 15:1-32)
• I. THE LOST SHEEP. (Luk 15:3-7) Occurring again (Mat 18:12-14); but there to show how precious one of His sheep is to the Good Shepherd; here, to show that the shepherd, though the sheep stray never so widely, will seek it out, and when he hath found, will rejoice over it.
• II. THE LOST COIN. (Luk 15:8-10)
• III. THE PRODIGAL SON. (Luke 15:11-32)
• PARABLES OF THE UNJUST STEWARD AND OF THE RICH MAN AND LAZARUS, OR, THE RIGHT USE OF MONEY. (Luke 16:1-31)
• OFFENSES--FAITH--HUMILITY. (Luk 17:1-10) (See Mat 18:6-7).
• TEN LEPERS CLEANSED. (Luk 17:11-19)
• COMING OF THE KINGDOM OF GOD AND OF THE SON OF MAN. (Luke 17:20-37)
• PARABLE OF THE IMPORTUNATE WIDOW. (Luk 18:1-8)
• PARABLE OF THE PHARISEE AND THE PUBLICAN. (Luk 18:9-14)
• LITTLE CHILDREN BROUGHT TO CHRIST. (Luk 18:15-17)
• THE RICH YOUNG RULER AND DISCOURSE THEREON. (Luk 18:18-30)
• FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (Luk 18:31-34)
• BLIND MAN HEALED. (Luk 18:35-43)
• ZACCHEUS THE PUBLICAN. (Luk 19:1-10)
• PARABLE OF THE POUNDS. (Luke 19:11-27)
• SECOND CLEANSING OF THE TEMPLE AND SUBSEQUENT TEACHING. (Luk 19:45-48) As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last.
• THE AUTHORITY OF JESUS QUESTIONED, AND HIS REPLY--PARABLE OF THE WICKED HUSBANDMEN. (Luke 20:1-19)
• ENTANGLING QUESTIONS ABOUT TRIBUTE AND THE RESURRECTION--THE REPLIES. (Luke 20:20-40)
• CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID AND MESSIAH, AND DENOUNCES THE SCRIBES. (Luk 20:41-47)
• THE WIDOW'S TWO MITES. (Luk 21:1-4)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM AND WARNINGS TO PREPARE FOR HIS SECOND COMING, SUGGESTED BY IT--HIS DAYS AND NIGHTS DURING HIS LAST WEEK. (Luke 21:5-38) (See on Mat 24:1-3.)
• CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--COMPACT WITH JUDAS. (Luk 22:1-6) (See on Mat 26:1-5.)
• LAST PASSOVER--INSTITUTION OF THE SUPPER--DISCOURSE AT THE TABLE. (Luke 22:7-38)
• AGONY IN THE GARDEN. (Luk 22:39-46)
• JESUS BEFORE CAIAPHAS--FALL OF PETER. (Luk 22:55-62)
• JESUS BEFORE HEROD. (Luk 23:6-12)
• JESUS AGAIN BEFORE PILATE--DELIVERED UP--LED AWAY TO BE CRUCIFIED. (Luke 23:13-38)
• THE TWO THIEVES. (Luk 23:39-43)
• ANGELIC ANNOUNCEMENT TO THE WOMEN THAT CHRIST IS RISEN--PETER'S VISIT TO THE EMPTY SEPULCHRE. (Luk 24:1-12)
• CHRIST APPEARS TO THE TWO GOING TO EMMAUS. (Luke 24:13-35)
• JESUS APPEARS TO THE ASSEMBLED DISCIPLES--HIS ASCENSION. (Luke 24:36-53)

TSK: Luke (Book Introduction)

Luke, to whom this Gospel has been uniformly attributed from the earliest ages of the Christian church, is generally allowed to have been " the beloved physician" mentioned by Paul (Col 4:14); and as he was the companion of that apostle, in all his labours and sufferings, for many years (Act 16:12; Act 20:1-6; Act 27:1, Act 27:2; Act 28:13-16. 2Ti 4:11. Phm 1:24), and wrote " the Acts of the Apostles," which conclude with a brief account of Paul’s imprisonment at Rome, we may be assured that he had the Apostle’s sanction to what he did; and probably this Gospel was written some time before that event, about ad 63 or 64, as is generally supposed. He would appear, from Col 4:10, Col 4:11, and his intimate acquaintance with the Greek language, as well as from his Greek name Λουκας [Strong’s 3065], to have been of Gentile extraction; and according to Eusebius and others, he was a native of Antioch. But, from the Hebraisms occurring in his writings, and especially from his accurate knowledge of the Jewish rites, ceremonies, and custom, it is highly probable that he was a Jewish proselyte, and afterwards converted to Christianity. Though he may not have been, as some have affirmed, one of the seventy disciples, and an eye-witness of our Saviour’s miracles, yet his intercourse with the apostles, and those who were eye-witnesses of the works and ear witnesses of the words of Christ, renders him an unexceptional witness, if considered merely as an historian; and the early and unanimous reception of his Gospel as divinely inspired is sufficient to satisfy every reasonable person.

TSK: Luke 14 (Chapter Introduction)

Overview

Luk 14:1, Christ heals the dropsy on the sabbath; Luk 14:7, teaches humility; Luk 14:12, to feast the poor; Luk 14:15, under the parable of the great supper, shows how worldly minded men, who contemn the word of God, shall be shut out of heaven; Luk 14:25, Those who will be his disciples, to bear their cross must make their accounts beforehand, lest with shame they revolt from him afterward; Luk 14:34, and become altogether unprofitable, like salt that has lost its savour.

Poole: Luke 14 (Chapter Introduction)

CHAPTER 4

MHCC: Luke (Book Introduction)

This evangelist is generally supposed to have been a physician, and a companion of the apostle Paul. The style of his writings, and his acquaintance with the Jewish rites and usages, sufficiently show that he was a Jew, while his knowledge of the Greek language and his name, speak his Gentile origin. He is first mentioned Act 16:10, Act 16:11, as with Paul at Troas, whence he attended him to Jerusalem, and was with him in his voyage, and in his imprisonment at Rome. This Gospel appears to be designed to supersede many defective and unauthentic narratives in circulation, and to give a genuine and inspired account of the life, miracles, and doctrines of our Lord, learned from those who heard and witnessed his discourses and miracles.

MHCC: Luke 14 (Chapter Introduction)

(Luk 14:1-6) Christ heals a man on the sabbath.

(Luk 14:7-14) He teaches humility.

(Luk 14:15-24) Parable of the great supper.

(Luk 14:25-35) The necessity of consideration and self-denial.

Matthew Henry: Luke (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Luke

We are now entering into the labours of another evangelist; his name Luke, which some take to be a contraction of Lucilius; born at Antioch, so St. Jerome. Some think that he was the only one of all the penmen of the scripture that was not of the seed of Israel. He was a Jewish proselyte, and, as some conjecture, converted to Christianity by the ministry of St. Paul at Antioch; and after his coming into Macedonia (Act 16:10) he was his constant companion. He had employed himself in the study and practice of physic; hence, Paul calls him Luke the beloved Physician, Col 4:14. Some of the pretended ancients tell you that he was a painter, and drew a picture of the virgin Mary. But Dr. Whitby thinks that there is nothing certain to the contrary, and that therefore it is probable that he was one of the seventy disciples, and a follower of Christ when he was here upon earth; and, if so, he was a native Israelite. I see not what can be objected against this, except some uncertain traditions of the ancients, which we can build nothing upon, and against which may be opposed the testimonies of Origen and Epiphanius, who both say that he was one of the seventy disciples. He is supposed to have written this gospel when he was associated with St. Paul in his travels, and by direction from him: and some think that this is the brother whom Paul speaks of (2Co 8:18), whose praise is in the gospel throughout all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this gospel; and that St. Paul means this when he speaks sometimes of his gospel, as Rom 2:16. But there is no ground at all for this. Dr. Cave observes that his way and manner of writing are accurate and exact, his style polite and elegant, sublime and lofty, yet perspicuous; and that he expresses himself in a vein of purer Greek than is to be found in the other writers of the holy story. Thus he relates divers things more copiously than the other evangelists; and thus he especially treats of those things which relate to the priestly office of Christ. It is uncertain when, or about what time, this gospel was written. Some think that it was written in Achaia, during his travels with Paul, seventeen years (twenty-two years, say others) after Christ's ascension; others, that it was written at Rome, a little before he wrote his history of the Acts of the Apostles (which is a continuation of this), when he was there with Paul, while he was a prisoner, and preaching in his own hired house, with which the history of the Acts concludes; and then Paul saith that only Luke was with him, 2Ti 4:11. When he was under that voluntary confinement with Paul, he had leisure to compile these two histories (and many excellent writings the church has been indebted to a prison for): if so, it was written about twenty-seven years after Christ's ascension, and about the fourth year of Nero. Jerome says, He died when he was eighty-four years of age, and was never married. Some write that he suffered martyrdom; but, if he did, where and when is uncertain. Nor indeed is there much more credit to be given to the Christian traditions concerning the writers of the New Testament than to the Jewish traditions concerning those of the Old Testament.

Matthew Henry: Luke 14 (Chapter Introduction)

In this chapter we have, I. The cure which our Lord Jesus wrought upon a man that had the dropsy, on the sabbath day, and his justifying himself therein against those who were offended at his doing it on that day (Luk 14:1-6). II. A lesson of humility gives to those who were ambitious of the highest rooms (Luk 14:7-11). III. A lesson of charity to those who feasted the rich, and did not feed the poor (Luk 14:12-14). IV. The success of the gospel not foretold in the parable of the guests invited to a feast, signifying the rejection of the Jews and all others that set their hearts upon this world, and the entertainment of the Gentiles and all others that come to be filled with Christ (Luk 14:15-24). V. The great law of discipleship laid down, with a caution to all that will be Christ's disciples to undertake it deliberately and with consideration, and particularly to ministers, to retain their savour (Luk 14:25-35).

Barclay: Luke (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT LUKE

A Lovely Book And Its Author

The gospel according to St. Luke has been called the loveliest book in the world. When once an American asked him if he could recommend a good life of Christ, Denney answered, "Have you tried the one that Luke wrote?" There is a legend that Luke was a skilled painter; there is even a painting of Mary in a Spanish cathedral to this day which purports to be by him. Certainly he had an eye for vivid things. It would not be far wrong to say that the third gospel is the best life of Christ ever written. Tradition has always believed that Luke was the author and we need have no qualms in accepting that tradition. In the ancient world it was the regular thing to attach books to famous names; no one thought it wrong. But Luke was never one of the famous figures of the early Church. If he had not written the gospel no one would have attached it to his name.

Luke was a gentile; and he has the unique distinction of being the only New Testament writer who was not a Jew. He was a doctor by profession (Col_4:14 ) and maybe that very fact gave him the wide sympathy he possessed. It has been said that a minister sees men at their best; a lawyer sees men at their worst; and a doctor sees men as they are. Luke saw men and loved them all.

The book was written to a man called Theophilus. He is called most excellent Theophilus and the title given him is the normal title for a high official in the Roman government. No doubt Luke wrote it to tell an earnest inquirer more about Jesus; and he succeeded in giving Theophilus a picture which must have thrilled his heart closer to the Jesus of whom he had heard.

The Symbols Of The Gospels

Every one of the four gospels was written from a certain point of view. Very often on stained glass windows the writers of the gospels are pictured; and usually to each there is attached a symbol. The symbols vary but one of the commonest allocations is this.

The emblem of Mark is a man. Mark is the simplest and most straightforward of the gospels. It has been well said that its characteristic is realism. It is the nearest to being a report of Jesusife.

The emblem of Matthew is a lion. Matthew was a Jew writing for Jews and he saw in Jesus the Messiah, the lion of the tribe of Judah, the one whom all the prophets had predicted.

The emblem of John is the eagle. The eagle can fly higher than any other bird. It is said that of all creatures only the eagle can look straight into the sun. John is the theological gospel; its flights of thought are higher than those of any of the others. It is the gospel where the philosopher can find themes to think about for a lifetime and to solve only in eternity.

The symbol of Luke is the calf The calf is the animal for sacrifice; and Luke saw in Jesus the sacrifice for all the world. In Luke above all, the barriers are broken down and Jesus is for Jew and gentile, saint and sinner alike. He is the saviour of the world. Keeping that in mind, let us now set down the characteristics of this gospel.

An HistorianCare

First and foremost, Lukegospel is an exceedingly careful bit of work. His Greek is notably good. The first four verses are well-nigh the best Greek in the New Testament. In them he claims that his work is the product of the most careful research. His opportunities were ample and his sources must have been good. As the trusted companion of Paul he must have known all the great figures of the church, and we may be sure that he had them tell their stories to him. For two years he was Paulcompanion in imprisonment in Caesarea. In those long days he had every opportunity for study and research and he must have used them well.

An example of Lukecare is the way in which he dates the emergence of John the Baptist. He does so by no fewer than six contemporary datings. "In the fifteenth year of the reign of Tiberius Caesar (1), Pontius Pilate being governor of Judaea (2), Herod being tetrarch of Galilee (3), and his brother Philip being tetrarch of the region of Ituraea and Trachonitis (4), and Lysanias tetrarch of Abilene (5) in the high priesthood of Annas and Caiaphas (6), the word of God came to John" (Luk_3:1-2 ). Here is a man who is writing with care and who will be as accurate as it is possible for him to be.

The Gospel For The Gentiles

It is clear that Luke wrote mainly for gentiles. Theophilus was a gentile, as was Luke himself, and there is nothing in the gospel that a gentile could not grasp and understand. (a) As we have seen, Luke begins his dating from the reigning Roman emperor and the current Roman governor. The Roman date comes first. (b) Unlike Matthew, he is not greatly interested in the life of Jesus as the fulfilment of Jewish prophecy. (c) He very seldom quotes the Old Testament at all. (d) He has a habit of giving Hebrew words in their Greek equivalent so that a Greek would understand. Simon the Cananaean becomes Simon the Zealot. (compare Luk_6:15 and Mat_10:4 ). Calvary is called not by its Hebrew name, Golgotha (compare H1538 and H1556), but by its Greek name, Kranion (G2898). Both mean the place of a skull. He never uses the Jewish term Rabbi (H7227) of Jesus but always a Greek word meaning Master. When he is tracing the descent of Jesus, he traces it not to Abraham, the founder of the Jewish race, as Matthew does, but to Adam, the founder of the human race. (compare Mat_1:2 and Luk_3:38 ).

Because of this Luke is the easiest of all the gospels to read. He was writing, not for Jews, but for people very like ourselves.

The Gospel Of Prayer

Lukegospel is specially the gospel of prayer. At all the great moments of his life, Luke shows us Jesus at prayer. He prayed at his baptism (Luk_3:21 ); before his first collision with the Pharisees (Luk_5:16 ); before he chose the Twelve (Luk_6:12 ); before he questioned his disciples as to who they thought he was; before his first prediction of his own death (Luk_9:18 ); at the Transfiguration (Luk_9:29 ); and upon the Cross (Luk_23:46 ). Only Luke tells us that Jesus prayed for Peter in his hour of testing (Luk_22:32 ). Only he tells us the prayer parables of the Friend at Midnight (Luk_11:5-13 ) and the Unjust Judge (Luk_18:1-8 ). To Luke the unclosed door of prayer was one of the most precious in all the world.

The Gospel Of Women

In Palestine the place of women was low. In the Jewish morning prayer a man thanks God that he has not made him "a gentile, a slave or a woman." But Luke gives a very special place to women. The birth narrative is told from Marypoint of view. It is in Luke that we read of Elizabeth, of Anna, of the widow at Nain, of the woman who anointed Jesuseet in the house of Simon the Pharisee. It is Luke who makes vivid the pictures of Martha and Mary and of Mary Magdalene. It is very likely that Luke was a native of Macedonia where women held a more emancipated position than anywhere else; and that may have something to do with it.

The Gospel Of Praise

In Luke the phrase "praising God" occurs oftener than in all the rest of the New Testament put together. This praise reaches its peak in the three great hymns that the church has sung throughout all her generations--the Magnificat (Luk_1:46-55 ); the Benediclus (Luk_1:68-79 ); and the Nunc Dimittis (Luk_2:29-32 ). There is a radiance in Lukegospel which is a lovely thing, as if the sheen of heaven had touched the things of earth.

The Universal Gospel

But the outstanding characteristic of Luke is that it is the universal gospel. All the barriers are down; Jesus Christ is for all men without distinction.

(a) The kingdom of heaven is not shut to the Samaritans (Luk_9:51-56 ). Luke alone tells the parable of the Good Samaritan (Luk_10:30-37 ). The one grateful leper is a Samaritan (Luk_17:11-19 ). John can record a saying that the Jews have no dealings with the Samaritans (Joh_4:9 ). But Luke refuses to shut the door on any man.

(b) Luke shows Jesus speaking with approval of gentiles whom the orthodox Jew would have considered unclean. He shows us Jesus citing the widow of Zarephath and Naaman the Syrian as shining examples (Luk_4:25-27 ). The Roman centurion is praised for the greatness of his faith (Luk_7:9 ). Luke tells us of that great word of Jesus, "Men will come from east and west, and from north and south, and sit at the table in the kingdom of God" (Luk_13:29 ).

(c) Luke is supremely interested in the poor. When Mary brings the offering for her purification it is the offering of the poor (Luk_2:24 ). When Jesus is, as it were, setting out his credentials to the emissaries of John, the climax is, "The poor have good news preached to them" (Luk_7:22 ). He alone tells the parable of the Rich Man and the Poor Man (Luk_16:19-31 ). In Lukeaccount of the Beatitudes the saying of Jesus runs, not, as in Matthew (Mat_5:3 ), "Blessed are the poor in spirit," but simply, "Blessed are you poor" (Luk_6:20 ). Lukegospel has been called "the gospel of the underdog." His heart runs out to everyone for whom life is an unequal struggle.

(d) Above all Luke shows Jesus as the friend of outcasts and sinners. He alone tells of the woman who anointed Jesuseet and bathed them with her tears and wiped them with her hair in the house of Simon the Pharisee (Luk_7:36-50 ); of Zacchaeus, the quisling tax-gatherer (Luk_19:1-10 ); of the Penitent Thief (Luk_23:43 ); and he alone has the immortal story of the prodigal son and the loving father (Luk_15:11-32 ). When Matthew tells how Jesus sent his disciples out to preach, he says that Jesus told them not to go to the Samaritans or the gentiles (Mat_10:5 ); but Luke omits that altogether. All four gospel writers quote from Isa 40 when they give the message of John the Baptist, "Prepare the way of the Lord; make straight in the desert a highway for our God"; but only Luke continues the quotation to its triumphant conclusion, "And all flesh shall see the salvation of God" (Isa_40:3-5 ; Mat_3:3 ; Mar_1:3 ; Joh_1:23 ; Luk_3:4 , Luk_3:6 ). Luke of all the gospel writers sees no limits to the love of God.

The Book Beautiful

As we study this book we must look for these characteristics. Somehow of all the gospel writers one would have liked to meet Luke best of all, for this gentile doctor with the tremendous vision of the infinite sweep of the love of God must have been a lovely soul. Faber wrote the lines,

Therea wideness in Godmercy,

Like the wideness of the sea;

Therea kindness in his justice,

Which is more than liberty.

For the love of God is broader

Than the measures of manmind;

And the heart of the Eternal

Is most wonderfully kind.

Lukegospel is the demonstration that this is true.

Barclay: Luke 14 (Chapter Introduction)

Under The Scrutiny Of Hostile Men (Luk_14:1-6)

The Necessity Of Humility (Luk_14:7-11)

Disinterested Charity (Luk_14:12-14)

The King's Banquet And The King's Guests (Luk_14:15-24)

On Counting The Cost (Luk_14:25-33)

The Insipid Salt (Luk_14:34-35)

Constable: Luke (Book Introduction)

Introduction

Writer

Several factors indicate that the writer of this Gospel was the same person who wrote the Book of Acts. First, a man named Theophilus was the recipient of both books (Luke 1:3; Acts 1:1). Second, Acts refers to a previous work by the same writer. Third, both books have several common themes some of which do not receive the same emphasis elsewhere in the New Testament. Fourth, there are general structural and stylistic similarities including the use of chiasms and the tendency to focus on specific individuals.

The writer also acquired his knowledge of Jesus' life and ministry from research rather than from eyewitness observations (Luke 1:1-4). Therefore he was not one of the disciples who travelled with Jesus.

The early church identified the writer as Luke. The heretic Marcion is the earliest witness we have to Luke's authorship (c. 135 A.D.). The Muratorian Canon (c. 180 A.D.) mentioned Luke as the writer too. It described him as the physician who accompanied Paul on his journey (cf. Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16; Col. 4:14; Phile. 24; 2 Tim. 4:11). Irenaeus (c. 180-185 A.D.) also believed Luke wrote this Gospel and called him the "inseparable" companion of Paul.¹ Later church fathers referred to Luke as the writer of this Gospel. Luke was evidently a Gentile (cf. Col. 4:10-14).² Church tradition identified Antioch of Syria as Luke's hometown, but this is impossible to validate.

Distinctive Features

The main doctrines of systematic theology that Luke stressed were Christology, soteriology, pneumatology, and eschatology. There is much emphasis on the glory of God, prayer, miracles, the divine plan that Jesus fulfilled, Israel, believing, discipleship, forgiveness, and God's Word.³

Luke stressed Jesus' concern for all people, especially for individuals that society of His day despised such as the poor, women, children, and "sinners." He used the Greek term nomikos, which means "lawyer," rather than the Hebrew term grammateus, meaning "scribe." He emphasized Jesus' practical teachings, such as what He taught about money (cf. chs. 12 and 16).

"In terms of its worldview, its theology, and its practical presentation of principles, this Gospel explains how we can serve God better."⁴

Luke showed interest in purpose, fulfillment, and accomplishment. He documented the joy that resulted from Jesus' saving and healing works. He stressed Jesus' call for people to become His disciples. He portrayed Jesus as dependent on the Holy Spirit and on the Father through prayer. Finally, Luke recorded many examples of Jesus' power.

"Luke's Gospel gives a reader a more comprehensive grasp of the history of the period than the other Gospels. He presented more facts about the earthly life of Jesus than did Matthew, Mark, or John."⁵

This is the longest book in the New Testament. Together with Acts it comprises about 27% of the Greek New Testament.⁶ Luke is the longest book in the New Testament, Matthew is second, and Acts is third, but only slightly shorter than Matthew.

Purposes

The Gospel of Luke is one of the books of the Bible that states the purpose of the writer. Luke said that he wrote to inform Theophilus about the truthfulness of the gospel that he had heard (1:4). In Acts, Luke said he had written previously about the things that Jesus began to do and teach before His ascension (Acts 1:1-2). He then proceeded to record the things Jesus continued to do and teach after His ascension through His apostles in Acts. Presumably Luke wrote both his Gospel and Acts with a larger audience than just Theophilus in view.

The distinctive emphases of the Gospel help us to identify secondary purposes. Luke demonstrated a zeal to convince his readers of the reliability of the facts that he recorded so they would believe in Jesus and become Christians. This concern is also clear in Acts.⁷ Obviously he wrote to preserve the record of events that happened during Jesus' earthly ministry, but few ancient writers wrote simply to narrate a chronicle of events.⁸ They wrote to convince their readers of something, and they used history to do that. Notwithstanding historical accuracy was important to them.⁹ We believe that Luke's Gospel is an accurate continuation of biblical history that God preserved in Scripture. This Gospel constitutes an apologetic for Christianity that would have been of special interest to Greeks because of Luke's selection of material, vocabulary, and style.¹⁰

Original Audience

Evidently Theophilus was a real person.¹¹ His name is Greek and means "friend of God." He appears to have been a fairly recent convert to Christianity from Greek paganism. Consequently it appears that Luke wrote for people such as Theophilus originally. Before his conversion, Theophilus may have been one of the Gentile God-fearers to which Luke referred several times in Acts. The God-fearers were Gentiles who had a certain respect for and who wanted to learn more about the God of the Jews. They came to the Jewish synagogues and listened to the Jewish Scriptures read there. Luke's orientation of his Gospel to the secular world and his references to Judaism also suggest that he wrote his Gospel with these people in mind. His use of the Septuagint version and his interest in the God-fearers suggest this too. The God-fearers had turned from Greek polytheism to Jewish monotheism, but many of them were not familiar with Palestinian geography and culture. Luke clarified these matters for his readers when necessary. The God-fearers were the Gentiles whom Paul found to be the most receptive soil for the gospel seed. Luke himself may have been one of this group, though there is no way to prove or to disprove that possibility.

"[Luke] writes to reassure the Christians of his day that their faith in Jesus is no aberration, but the authentic goal towards which God's ancient dealings with Israel were driving."¹²

By the first century most of the pagan Greeks had stopped believing in the gods and goddesses of their mythology and had abandoned fatalism. Many of them were following Eastern "mystery" religions that competed with Christianity for their allegiance. Both beliefs offered saviors, but the Savior of Christianity was a personal resurrected Lord whereas the savior of the mystery religions was impersonal and ideal. Luke evidently wrote to persuade these people to believe in Jesus and to give them a solid factual basis for their faith.

"That he wrote for an urban church community in the Hellenistic world is fairly certain."¹³

Literary Characteristics

Experts in Greek literary styles acknowledge Luke's style and structure as superb.¹⁴ No one knows Luke's educational background, but clearly he had training in Greek composition as well as medicine and a talent for writing. Luke used many words that the other Gospel writers did not, and many of them show a wide literary background. He also used several medical and theological terms that are unique. Luke's use of Semiticisms shows that he knew the Hebrew Old Testament well. However, his preference for the Septuagint suggests that it was the version his readers used most. Probably Luke was a Gentile who had much exposure to Semitic idioms from Paul and other Jews. He was a skillful enough writer to use chiasms as a major structural device.¹⁵ Chiasms were both Jewish and Greek literary devices that gave unity to a composition or section of text. Acts also contains them. Luke also repeated similar stories with variations (cf. 1:80; 2:40; 2:52). This literary device aids learning while giving additional new insights. He also tended to use a particular term frequently in one or more passages and then rarely or never after that. This makes the term stand out and calls attention to it where it occurs.¹⁶

Date

Practically all scholars believe that Luke wrote his Gospel before he wrote Acts. Many conservative scholars hold that he wrote Acts during Paul's first Roman imprisonment during which the book ends (60-62 A.D.). Luke accompanied Paul during much of that apostle's missionary ministry. At times Luke was not with Paul, but he was ministering as Paul's representative in one or another of the churches that Paul had founded. Evidently Paul was Luke's primary source of information for his Gospel and Acts as Peter was Mark's primary source for the second Gospel. Luke may have written his Gospel during Paul's first imprisonment in Rome along with Acts. However, it seems more likely in view of how Luke introduced these two books that he wrote the Gospel sometime earlier than Acts. Luke had the most time to write this Gospel during Paul's Caesarean imprisonment (57-59 A.D., cf. Acts 24:1-26:32). This seems to me to be the most probable date of writing.¹⁷

Message¹⁸

The first Gospel presented Jesus as the King. The second Gospel presented Him as the Servant. The third Gospel presents Him as the perfect Man. Matthew wrote to Jews about their King. Mark wrote to Romans about a Servant. Luke wrote to Greeks about the ideal Man. The title "Messiah" is most fitting for Jesus in Matthew. The title "Suffering Servant" is most appropriate in Mark. "Son of Man" is the title most characteristic of Luke's presentation of Jesus.

Luke stressed the saving work of Jesus in His Gospel. He presented Jesus as the Savior of mankind. He also proclaimed Jesus' work of providing salvation for mankind. Let us consider first the Savior that Luke presents and then the salvation that the Savior came to provide.

Luke presented Jesus as the Savior in three different relationships. He presented Him as the first-born of a new race. Second, He presented Him as the older brother in a new family. Third, He presented Him as the redeemer of a lost humanity.

Let us consider first Luke's concept of Jesus as the first-born of a new race. Luke's genealogy reveals how the writer wanted the reader to regard Jesus. Matthew traced Jesus' lineage back to David and Abraham in his genealogy to show His right to rule as Israel's Messiah. Luke traced Jesus' ancestry back to Adam. He did this to show Jesus' humanity.

However, Luke went back even farther than that to God. This indicates that Jesus was not just like other humans who descended from Adam. He was, as the Apostle Paul called Him, the "Last Adam." The first Adam that God placed on this earth failed and plunged his race into sin and death. The last Adam that God placed on the earth did not fail but saved His race from sin and brought it new life. The first man begins the Old Testament, but the "Second Man," to use another Pauline title, begins the New Testament. As Adam headed one race, so Jesus heads a new race. Both Adams were real men. Thus both men head real races of mankind. Luke viewed Jesus as succeeding where Adam failed, as atoning for Adam's transgression.

For Jesus to undue the consequences of Adam's fall, He had to be more than just a good man. He had to be a perfect man, a sinless man. Therefore Luke stressed Jesus' sinlessness. He did this primarily in his account of Jesus' birth. Luke stressed the virgin conception of Jesus. The Holy Spirit, not a sinful human, fathered Jesus. God regards the male as responsible in the human family. Husbands are responsible for their wives. Fathers are responsible for their children. God held Adam, not Eve, responsible for his descendants.

Human beings are sinners for three separate reasons. First, we are sinners because we commit acts of sin. However even if we never committed one act of sin we would still be sinners because we, second, inherited a sinful human nature. This nature apparently comes through our fathers (cf. Heb. 7:9-10).¹⁹ Third, we are sinners because God has imputed the guilt of Adam's sin to us because he is the head of the race to which we belong.

Jesus was not a sinner. He did not commit any acts of sin. Second, He did not inherit a sinful nature from His human father because God was His real Father. Third, God did not impute Adam's sin to Jesus because Jesus was the direct descendant of God and therefore the head of a new race. God gave the first Adam life by breathing the breath of life into the body that He had created. Likewise God gave the second Adam life by implanting His divine life into a body that He had created, namely Mary's body.

The doctrine of the virgin birth is extremely important because it establishes the sinlessness of Jesus in two of the three ways whereby people become sinners. If a virgin did not conceive Jesus, then He was a sinner. If Jesus was a sinner, then He cannot be the Savior.

The third way a person becomes a sinner is by committing acts of sin. Luke showed that Jesus did not do this in his account of Jesus' temptations.

In the wilderness Satan subjected Jesus to the strongest temptations that humans face. Satan directed Jesus' three tests at the three areas of human personality that constitute the totality of human existence. These areas are doing (the lust of the flesh), having (the lust of the eyes), and being (the pride of life). These are the same three areas in which Satan attacked Eve.

The first man fell in a garden, an environment conducive to withstanding temptation. The Second Man overcame temptation in a wilderness, an environment conducive to yielding to temptation. Rather than showing at every turn in Jesus' life that He did not sin, Luke showed that in the supreme test of His life Jesus did not sin. However, he continued to note Jesus' conflict with Satan, demons, and sin throughout His life. Luke's record of these encounters also demonstrates Jesus' sinlessness.

At the Transfiguration, God declared His Son acceptable to Him. This meant that He was sinless.

Second, Luke presented Jesus as the older brother in a new family. Since Jesus was the head of a new race we might think that Luke would have presented Jesus as a father. Jesus was the first and therefore the source of all that follow in the race that He established. Nevertheless Luke stressed Jesus' likeness with those in the new race. He is as an elder brother to us who have new life through Him. This is not to deny His deity. In one sense Jesus is completely different from us since He is God. However, Luke stressed the sense in which He is like us, namely in His humanity. He is one of us, fully human.

Luke presented Jesus as a man among men. He of all the Gospel writers wanted his readers to appreciate the fact that Jesus was a real person. There are many small indications of this throughout this Gospel that I have tried to identify in the notes. Luke did this because he was evidently writing to Greeks. Greeks had a background in polytheism and mythology. Because of their cultural background they tended to think of gods as superhumans. They were not real people, but they had the characteristics of people expanded into superhuman proportions. Luke wanted his readers to realize that Jesus was not that type of god. He was fully human, but He was also sinless. He had superhuman powers, but He was not the type of superman that the Greeks imagined.

Jesus was a fellow human being albeit sinless. This is very hard for us to imagine. Therefore Luke put much in his Gospel that helps us understand Jesus, from His birth announcements to His ascension into heaven.

Third, Luke presented Jesus as the redeemer of a lost humanity. Since he was writing to Greeks, Luke did not identify many allusions to the Old Testament or to Jewish life and history. These allusions are in the text, but Luke did not draw attention to them. One of the outstanding concepts in Israelite life that Luke did not identify as such, but which overshadows his portrait of Jesus, is the kinsman redeemer. His presentation of Jesus fits the image of the Jewish kinsman redeemer remarkably.

The kinsman redeemer had to be the next of kin to the person he redeemed. Luke presented Jesus as qualifying as our redeemer in this respect. He was a man as we are. Therefore He could provide redemption for His needy brothers.

The kinsman redeemer also had to accept personal responsibility for those he purposed to save from their miserable estate. Luke presented Jesus as taking personal responsibility for lost sinners. He recorded Jesus saying that He had to go to the Cross. He viewed the salvation of mankind as something that He needed to accomplish because He had made a personal commitment to do so. That commitment began in heaven but continued on earth throughout Jesus' life.

The kinsman redeemer had to overcome those who opposed his brethren. Luke presented Jesus as conflicting with Satan and his hosts. He showed Him interceding for the Father's help for His tempted brethren, Peter in particular. Jesus won the victory over mankind's great enemy for His brethren.

The kinsman redeemer had to create an opportunity for his brother's redemption. Luke presented Jesus as doing this. Luke's distinctive presentation of Jerusalem as Jesus' city of destiny contributes to this theme. Jesus deliberately advanced toward Jerusalem and the Cross because He was creating an opportunity for mankind's redemption.

The kinsman redeemer turned his back on his personal rights and privileges to provide redemption for his brother. Luke presented Jesus doing this as well. Jesus modeled this strongly for His disciples in this Gospel. He also taught the importance of disciples doing this so we can bring salvation to our brothers.

These themes are very strong in Luke. Jesus is the head of an entirely new race of people, the redeemed. He is the elder brother who provides an example for His brethren to follow. He is the Savior who has come "to seek and to save the lost."

We have considered how Luke presents Jesus as the Savior. Now let us turn to what he revealed about salvation. The key verse in the Gospel is 19:10: "The Son of Man is come to seek and to save the lost." We have been looking at the Son of Man. Now let us look as seeking and saving the lost.

Luke reveals that the Son of Man has redeemed mankind. This Gospel is a record of God's redeeming work in Jesus Christ. Jesus' work on the Cross is the climax of this Gospel as it is the climax of all the Gospels and history itself. Jesus was born to die. By His death Jesus purchased mankind's freedom at the cost of His own life. Jesus instituted the Lord's Supper so His disciples would always keep the memory of the significance of His death freshly before them. The Christian mission is to tell the world about this redemption.

Through redemption God regenerates those who are dead in sin. This is the second step in God's plan of seeking and saving the lost. Believers receive new life when they believe on Jesus. Comprehending what this new life involves, learning how to live in view of its reality, and appreciating its great potential are all things that Luke stressed in this Gospel. Jesus' disciples struggled with learning this as we do. Luke recorded many of Jesus' teachings that are helpful in understanding and appreciating regeneration.

Through regeneration God brings believers into relationship with Himself. This is the third step in this great salvation process. Luke helps the reader understand the difference between trusting for salvation and working for rewards. What is our relationship to Jesus as His followers? What are our privileges and our responsibilities? How does prayer enter into our relationship? Luke has more to say to disciples about our relationship to the Father and the Son than any other Gospel evangelist.

Then through relationship with Himself, God prepares believers for life after death as members of a new race. Luke recorded much that is of great help for us as readers here too. What is the next phase of our life with God going to be like? How should we prepare for it? What is ahead in the future? Luke teaches us what it means to be a member of the new redeemed race of humanity.

In addition to the central teaching of this Gospel let me also point out what I believe are the reasons for its abiding appeal. These are two: the personality of Jesus and the presentation of discipleship.

The personality of Jesus as Luke presents Him in this Gospel is very appealing. Possibly three things make Him so.

First, we feel that we can identify with the Jesus of Luke's Gospel. This is probably because Luke presented Him as a real man. It may be harder to identify with a King or with a Suffering Servant to say nothing about God, John's emphasis. Even though He is perfect He is someone with whom we feel a natural kinship because we share humanity together. Jesus faced what we do yet He was pleasing to God. This is very encouraging.

Second, the Jesus of Luke's Gospel is attractive because He is different from us. Even though we are of the same kind, He holds a fascination for us because He was the personification of ideal humanity. He was everything that God intended man to be. It is thrilling to view someone like that since we all fall so far short of what we should be.

Third, this Jesus is attractive because He was so sympathetic. One of the characteristic features of Luke's Gospel is the many references it contains to Jesus' concern for the needy including women, the poor, the sick, and outcasts of society. We read of the social outcasts of Jesus' day flocking to Him and feeling at home in His presence. We see Him welcoming children, and we feel ourselves drawn to Him.

Another reason for the appeal of this book is its presentation of discipleship. It contains some of the most straight talk and challenging demands for followers of Jesus that the New Testament holds. We read Jesus telling us that unless we hate our family members we cannot be His disciples, (14:26). He taught that we have to deny ourselves (14:27). We have to renounce all that we have (14:33). Interestingly these three conditions correspond to the three things that we mentioned earlier that Luke pointed out about Jesus.

Jesus calls us to sever our connections with our old race because we have become members of a new race. Jesus taught that our spiritual relations are really closer than our physical relations. Therefore we should let these old relations go if they interfere with our participation in the affairs of our new race.

Jesus calls us to accept the same responsibility that He accepted since we are now brothers. He denied Himself and took up His cross for us. Now we are brothers so we need to do the same for Him. Brothers sacrifice for each other.

Jesus also calls us to give up everything for Him. Having received the benefits of redemption because of the work of our Kinsman Redeemer who paid a great price for us, we need to pay a great price too. The price He calls us to pay is not to earn redemption. He has given that to us as a gift. It is to express our gratitude to Him for His grace and to advance the mission that He has given us to fulfill. He had a mission from God, and He gave up everything to fulfill it. We, too, have a mission from God, and we need to give up everything to fulfill it.

Finally this Gospel has a two-fold application, to the church and to the world.

To the church Luke says, "Be witnesses" (24:48).

We are to be such in view of the relationship that we now enjoy with the Son of Man. We should be such for three reasons. We have experienced redemption. We enjoy His fellowship. We have a future as members of a new race.

We are to be His witnesses also in view of the lost condition of mankind. Jesus came to seek and to save the lost. Our fellowship with Jesus requires participation in His mission to seek and to save the lost. We can do this for three reasons. He has transformed our lives. He will open people's eyes with His Word. He has empowered us with His Spirit (cf. ch. 24).

To the world Luke says, "You are lost, but the Son of Man has come to seek and to save the lost." A Redeemer has come. A brother is available. A new life is possible. Behold the Man! He understands you. Yet He is different from you. But He will receive you.

Constable: Luke (Outline)

Outline

I. Introduction 1:1-4

II. The birth and childhood of Jesus 1:5-2:52

A. The announcement of John the Baptist's birth 1:5-25

1. The introduction of John's parents 1:5-7

2. The angel's announcement to Zechariah 1:8-23

3. The pregnancy of Elizabeth 1:24-25

B. The announcement of Jesus' birth 1:26-56

1. The introduction of Mary and Joseph 1:26-27

2. The angel's announcement to Mary 1:28-38

3. Mary's visit to Elizabeth 1:39-56

C. The birth and early life of John the Baptist 1:57-80

1. The naming of John 1:57-66

2. Zechariah's song of praise 1:67-79

3. The preparation of John 1:80

D. The birth and early life of Jesus ch. 2

1. The setting of Jesus' birth 2:1-7

2. The announcement to the shepherds 2:8-20

3. Jesus' circumcision 2:21

4. Jesus' presentation in the temple 2:22-38

5. Jesus' development in Nazareth 2:39-40

6. Jesus' visit to the temple as a boy 2:41-50

7. Jesus' continuing growth 2:51-52

III. The preparation for Jesus' ministry 3:1-4:13

A. The ministry of John the Baptist 3:1-20

1. The beginning of John's ministry 3:1-6

2. John's preaching 3:7-18

3. The end of John's ministry 3:19-20

B. The baptism of Jesus 3:21-22

C. The genealogy of Jesus 3:23-38

D. The temptation of Jesus 4:1-13

IV. Jesus' ministry in and around Galilee 4:14-9:50

A. Jesus' teaching ministry and the response to it 4:14-5:11

1. An introduction to Jesus' Galilean ministry 4:14-15

2. Jesus' teaching in Nazareth 4:16-30

3. Jesus' ministry in and around Capernaum 4:31-44

4. The call of Peter, James, and John 5:1-11

B. The beginning of controversy with the Pharisees 5:12-6:11

1. Jesus' cleansing of a leprous Jew 5:12-16

2. Jesus' authority to forgive sins 5:17-26

3. Jesus' attitude toward sinners 5:27-32

4. Jesus' attitude toward fasting 5:33-39

5. Jesus' authority over the Sabbath 6:1-5

6. Jesus' attitude toward the Sabbath 6:6-11

C. Jesus' teaching of His disciples 6:12-49

1. The selection of 12 disciples 6:12-16

2. The assembling of the people 6:17-19

3. The Sermon on the Mount 6:20-49

D. Jesus' compassion for people ch. 7

1. The healing of a centurion's servant 7:1-10

2. The raising of a widow's son 7:11-17

3. The confusion about Jesus' identity 7:18-35

4. The anointing by a sinful woman 7:36-50

E. Jesus' teaching in parables 8:1-21

1. The companions and supporters of Jesus 8:1-3

2. The parable of the soils 8:4-15

3. The parable of the lamp 8:16-18

4. The true family of Jesus 8:19-21

F. Jesus' mighty works 8:22-56

1. The stilling of the storm 8:22-25

2. The deliverance of a demoniac in Gadara 8:26-39

3. The healing of a woman with a hemorrhage and the raising of Jairus' daughter 8:40-56

G. Jesus' preparation of the Twelve 9:1-50

1. The mission of the Twelve to Israel 9:1-6

2. Herod's question about Jesus' identity 9:7-9

3. The feeding of the 5000 9:10-17

4. Peter's confession of faith 9:18-27

5. The Transfiguration 9:28-36

6. The exorcism of an epileptic boy 9:37-43a

7. Jesus' announcement of His betrayal 9:43b-45

8. The pride of the disciples 9:46-50

V. Jesus' ministry on the way to Jerusalem 9:51-19:27

A. The responsibilities and rewards of discipleship 9:51-10:24

1. The importance of toleration 9:51-56

2. The importance of self-denial 9:57-62

3. The importance of participation 10:1-16

4. The joy of participation 10:17-20

5. The joy of comprehension 10:21-24

B. The relationships of disciples 10:25-11:13

1. The relation of disciples to their neighbors 10:25-37

2. The relation of disciples to Jesus 10:38-42

3. The relation of disciples to God the Father 11:1-13

C. The results of popular opposition 11:14-54

1. The Beelzebul controversy 11:14-26

2. The importance of observing God's Word 11:27-28

3. The sign of Jonah 11:29-32

4. The importance of responding to the light 11:33-36

5. The climax of Pharisaic opposition 11:37-54

D. The instruction of the disciples in view of Jesus' rejection 12:1-13:17

1. The importance of fearless confession 12:1-12

2. The importance of the eternal perspective 12:13-21

3. God's provisions for disciples 12:22-34

4. The coming of the Son of 12:35-48

5. The coming crisis 12:49-59

6. A call to repentance 13:1-9

7. A sign of Jesus' ability to affect change 13:10-17

E. Instruction about the kingdom 13:18-14:35

1. Parables of the kingdom 13:18-21

2. Entrance into the kingdom 13:22-30

3. Jesus' postponement of the kingdom 13:31-35

4. Participants in the kingdom 14:1-24

5. The cost of discipleship 14:25-35

F. God's attitude toward sinners ch. 15

1. The setting for Jesus' teaching 15:1-2

2. The parable of the lost sheep 15:3-7

3. The parable of the lost coin 15:8-10

4. The parable of the lost son 15:11-32

G. Jesus' warnings about riches ch. 16

1. Discipleship as stewardship 16:1-13

2. Jesus' rebuke of the Pharisees for their greed 16:14-31

H. Jesus' warning about disciples' actions and attitudes 17:1-19

1. The prevention of sin and the restoration of sinners 17:1-4

2. The disciples' attitude toward their duty 17:5-10

3. The importance of gratitude 17:11-19

I. Jesus' teaching about His return 17:20-18:8

1. A short lesson for the Pharisees 17:20-21

2. A longer explanation for the disciples 17:22-37

3. The parable of the persistent widow 18:1-8

J. The recipients of salvation 18:9-19:27

1. The parable of the Pharisee and the tax collector 18:9-14

2. An illustration of humility 18:15-17

3. The handicap of wealth 18:18-30

4. Jesus' passion announcement and the disciples' lack of perception 18:31-34

5. The healing of a blind man near Jericho 18:35-43

6. Zaccheus' ideal response to Jesus 19:1-10

7. The parable of the minas 19:11-27

VI. Jesus' ministry in Jerusalem 19:28-21:38

A. The Triumphal Entry 19:28-40

B. The beginning of Jesus' ministry in Jerusalem 19:41-48

1. Jesus' sorrow over Jerusalem 19:42-44

2. Jesus' cleansing of the temple 19:45-46

3. A synopsis of Jesus' teaching in the temple 19:47-48

C. Jesus' teachings in the temple 20:1-21:4

1. The controversy over authority 20:1-8

2. The parable of the wicked tenant farmers 20:9-19

3. The question of tribute to Caesar 20:20-26

4. The problem of the resurrection 20:27-40

5. Jesus' question about David's son 20:41-44

6. Jesus' condemnation of the scribes 20:45-47

7. Jesus' commendation of a widow 21:1-4

D. Jesus' teaching about the destruction of the temple 21:5-36

1. The setting and the warning about being misled 21:5-9

2. The need for faithful perseverance 21:10-19

3. The judgment coming on Jerusalem 21:20-24

4. The second coming of the Son of 21:25-28

5. The certainty of these events 21:29-33

6. The concluding exhortation to watchfulness 21:34-36

E. A summary of Jesus' ministry in Jerusalem 21:37-38

VII. Jesus' passion, resurrection, and ascension 22:1-24:53

A. The plot to arrest Jesus 22:1-6

1. The leaders' desire 22:1-2

2. Judas' offer 22:3-6

B. The preparations for the Passover 22:7-13

C. Events in the upper room 22:14-38

1. The Passover meal 22:14-18

2. The institution of the Lord's Supper 22:19-20

3. Jesus' announcement of His betrayal 22:21-23

4. Teaching about the disciples' service 22:24-30

5. Jesus' announcement of Peter's denial 22:31-34

6. The opposition to come 22:35-38

D. The arrest of Jesus 22:39-53

1. Jesus' preparation in Gethsemane 22:39-46

2. Judas' betrayal 22:47-53

E. The trials of Jesus 22:54-23:25

1. Peter's denial of Jesus 22:54-62

2. The mockery of the soldiers 22:63-65

3. Jesus' trial before the Sanhedrin 22:66-71

4. Jesus' first appearance before Pilate 23:1-7

5. Jesus' appearance before Herod 23:8-12

6. Jesus' second appearance before Pilate 23:13-25

F. The crucifixion of Jesus 23:26-49

1. Events on the way to Golgotha 23:26-32

2. Jesus' death 23:33-49

G. The burial of Jesus 23:50-56

H. The resurrection of Jesus 24:1-12

I. The post-resurrection appearances of Jesus 24:13-49

1. The appearance to the disciples walking to Emmaus 24:13-35

2. The appearances to the disciples in Jerusalem 24:36-49

J. The ascension of Jesus 24:50-53

Constable: Luke

Luke

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_____. "On the Mount - on the Plain (Mt. V. 1 - Lk. VI. 17)." Novum Testamentum 9 (1967):124-31.

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Marshall, I. Howard. "The Divine Sonship of Jesus." Interpretation 21 (1967):87-103.

_____. The Gospel of Luke. New International Greek Testament Commentary series. Exeter, England: Paternoster Press, 1978.

_____. Luke: Historian and Theologian. Grand Rapids: Zondervan Publishing House, 1971.

Martin, John A. "Luke." In Bible Knowledge Commentary: New Testament, pp. 199-265. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Martin, R. P. Colossians: The Church's Lord and the Christian's Liberty. Exeter, Eng.: Paternoster Press, 1972.

Mason, Steve. "Chief Priests, Sadducees, Pharisees and Sanhedrin in Acts." In The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 115-77. Edited by Richard Bauckham. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1995.

Mathewson, Dave L. "The Parable of the Unjust Steward (Luke 16:1-13): A Reexamination of the Traditional View in Light of Recent Challenges." Journal of the Evangelical Theological Society 38:1 (March 1995):29-39.

Mattill, A. J., Jr. "Representative Universalism and the Conquest of Canaan." Concordia Theological Monthly 35:1 (1967):8-17.

McGee, J. Vernon. Thru the Bible with J. Vernon McGee. 5 vols. Pasadena, Cal.: Thru the Bible Radio, 1983.

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The New Bible Dictionary. Edited by J. D. Douglas. S.v. "Genealogy of Jesus Christ," by F. F. Bruce.

_____. S.v. "Quirinius," by F. F. Bruce.

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_____. The Parables of Jesus. Grand Rapids: Zondervan Publishing House, 1982.

_____. The Words and Works of Jesus Christ. Grand Rapids: Zondervan Publishing House, 1981.

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_____. "The Lukan Presentation of Jesus' Ministry in Galilee." Review and Expositor 64 (1967):485-97.

_____. "Prophecies of Future Greatness: The Contribution of Greco-Roman Biographies to an Understanding of Luke 1:5-4:15." In The Divine Helmsman: Studies on God's Control of Human Events, Presented to Lou H. Silberman, pp. 129-41. Edited by James L. Crenshaw and Samuel Sandmel. New York: Ktav Publishing House, 1980.

_____. Reading Luke: A Literary and Theological Commentary on the Third Gospel. New York: Crossroad Publishing Co., 1982.

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_____. The Narrative Unity of Luke-Acts: A Literary Interpretation. Vol. 1: The Gospel according to Luke. Philadelphia: Fortress Press, 1986.

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_____. S.v. "hepta," by K. H. Rengstorf.

_____. S.v. "makarios," by F. Hauck and G. Bertram.

_____. S.v. "nestis," by J. Behm.

_____. S.v. "pais," by Albrecht Oepke.

_____. S.v. "paristemi, paristano," by Bo Reicke.

_____. S.v. "pascha," by Joachim Jeremias.

_____. S.v. "stole," by Ulrich Wilckens.

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_____. St. Luke. New Clarendon Bible series. Oxford: Clarendon Press, 1972.

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Witherington, Ben III. Women in the Ministry of Jesus: A Study of Jesus' Attitudes to Women and Their Roles as Reflected in His Earthly Life. Society for New Testament Studies Monograph Series 51. Cambridge: Cambridge University Press, 1984.

Yamauchi, Edwin M. "The Daily Bread Motif in Antiquity." Westminster Theological Journal 28 (1965-66):147-56.

Yancey, Philip. Disappointment with God. Grand Rapids: Zondervan Publishing House, 1992.

Yates, Gary. "The Use of Isaiah 61:1 (and 58:6) in Luke 4:18-19." Exegesis and Exposition 2:1 (Summer 1987):13-27.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "Coins," by Gleason L. Archer.

_____. S.v. "Demon, Demoniac, Demonology," by R. K. Harrison.

_____. S.v. "Diseases of the Bible," by R. H. Pousma.

_____. S.v. "Samaritans," by J. L. Kelso.

_____. S.v. "Quirinius," by E. M. Blaiklock.

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Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

St. Luke was a physician, a native of Antioch, the metropolis of Syria, and well skilled in the Greek language, as his writings sufficiently evince. In some ancient manuscripts, he is called Lucius, and Lucanus. Some conjecture that he was at first a Gentile and a pagan, and was converted by the preaching of St. Paul, at Antioch; others, that he was originally a Jew, and one of the seventy-two disciples. Sts. Hippolitus and Epiphanius say, that hearing from our Lord these words, he that eateth not my flesh, and drinketh not my blood, is not worthy of me, he withdrew, and quitted our Saviour, but returned to the faith at the preaching of St. Paul. But to leave what is uncertain, St. Luke was the disciple, travelling companion, and fellow-labourer of St. Paul. Of him St. Paul is supposed to speak: (2 Corinthians viii. 18.) We have sent also with him (Titus) the brother, whose praise is in the gospel, through all churches: and again, Luke, the most dear physician, saluteth you: (Colossians iv.) and, only Luke is with me. (2 Timothy iv.) Some are of opinion that as often as St. Paul, in his Epistles, says according to my gospel, he speaks of the Gospel of St. Luke. This evangelist did not learn his gospel from St. Paul only, (who had never been with our Lord in the flesh) but from the other apostles also, as himself informs us in the beginning of his gospel, when he says, according as they have delivered them unto us; who, from the beginning, were eye-witnesses, ( Greek: autoptai ) and ministers of the word. His gospel, therefore, he wrote as he heard it; but the Acts of the Apostles, from his own observations; and both, as some believe, about the same time in which his history of the Acts finishes, towards the year of Christ 63. But the received opinion now is, that St. Luke wrote his gospel in Achaia, in the year 53, ten years previously to his writing of the Acts, purposely to counteract the fabulous relations concerning Jesus Christ, which several persons had endeavoured to palm upon the world. It does not appear, as Calmet observes, that he had ever read the gospels of St. Matthew and St. Mark. ... He chiefly insists in his gospel, upon what relates to Christ's priestly office; hence the ancients gave, of the four symbolical representations, mentioned in Ezechiel, that of the ox, or calf, to St. Luke, as an emblem of sacrifices. He lived 84 years in the state of celibacy, was crucified at Elœa, in Peloponnesus, near Achaia, and was buried in the church of the apostles, at Constantinople, to which city his remains were translated, together with those of St. Andrew and St. Timothy, in the year 357, by order of the emperor Constantius. When this church was repaired, by an order of Justinian, the masons found three wooden chests, in which the bodies of these saints were interred. Baronius mentions, that the head of St. Luke was brought by St. Gregory from Constantinople to Rome, in the year of Christ 586. St. Luke writes purer Greek than any of the other hagiographers; yet many Syriac words, and turns of expressions, occur in both his gospel and Acts of the Apostles; some also that imitate the genius of the Latin tongue. He cites Scripture according to the Septuagint, and not after the Hebrew text. St. Paul, in his Epistles, generally quotes the gospel in a manner the most conformable to St. Luke, as may be seen in the following instances; 1 Corinthians xi. 23. and 24. chap. xv. 5. The Marcionites would only receive the gospel of St. Luke, and from this they retrenched the first two chapters, with regard the birth of Jesus Christ, and only admitted ten of St. Paul's Epistles, as Tertullian and St. Epiphanius have remarked. Marcion embraced the errors of Cerdon: to these he added others, the offspring of his own brain. He began to disseminate his novel opinions at Rome, about the year of Christ 144. He could not bring himself to believe how a spirit, such as the human soul, could be shut up in a body, be subject to ignorance, to weakness, to pain; nor in what manner, or for what end, the great and good Lord, the Creator of spirits, could have thus degraded them. Revelation, which teaches us the fall of the first man, did not appear to the Marcionites, to solve the difficulty, since the first man was composed of a spiritual soul and a terrestrial body; they, moreover, imagined that an all-good, an all-powerful God, ought to have prevented the fall of man. No wonder then, that they refused to adopt the first two chapters of St. Luke, which contain the miraculous births of Jesus and his precursor [John the Baptist]; as also sundry texts of the very scanty portions of holy Scriptures which their party chose to retain. But what does this shew? that tradition, in the first instance, must be admitted, to inform us what is authentic scripture; and, secondly, an infallible Church-authority, to inform us what is the genuine interpretation of the genuine text. Without the assistance of apostolical tradition and Church-authority, could any Seeker (even with the assistance of Brown's Self-interpreting Bible, in 2 vols. 4to.) rest secure, that he properly understood the disputed points of holy writ; that his, and no other interpretation, was the genuine sense of these mysterious words, when he was informed that by far the greater part of learned societies, and learned individuals, gave a widely different interpretation to the same texts. This freedom of expounding Scripture, by unassisted reason and private spirit, was the first germ of the daily increasing spread of sects and heresies; this is the nucleus, which, after enveloping itself like the comet, in much nebulous obscurity, terminates in a fiery tail, of portentous magnitude, the ruinous effects of which can only be prevented by a speedy return to first principles, apostolical tradition, and Church-authority.

====================

Gill: Luke (Book Introduction)

INTRODUCTION TO LUKE

The writer of this Gospel, Luke, has been, by some, thought, as Origen ^a relates, to be the same with Lucius, mentioned in Rom 16:21, but he seems rather to be, and without doubt is, Luke the beloved physician, who was a companion of the Apostle Paul in great part of his travels in the Gentile world: he came with him to Jerusalem, and from thence accompanied him to Rome, and continued with him when in prison, and was with him to the last; see Act 16:10, &c. Col 4:14. Jerom ^b, and others, say, he was a physician of Antioch in Syria; where it may be the Apostle Paul met with him, and might be the happy instrument of his conversion; so that he seems to be, by nation, a Syrian, as Jerom ^c calls him. Grotius thinks his name is Roman, and that it is the contraction of Lucilius. It is not an Hebrew name, but might be in common use in Syria; for though the Jews reckon owqwl, "Lukus", among foreign names, yet say ^d a it was a very illustrious one, and well known to them, as it may well be thought to be if Syriac, the language being spoke by them: and many Jews lived in Syria, and particularly in Antioch. Some say that this Gospel was written by the advice, and assistance, and under the direction of the Apostle Paul, as the Gospel according to Mark was by that of Peter; though the following preface does not seem so well to accord with this. Eusebius says ^e that it was the sense of the ancients, that whenever the Apostle Paul makes mention of his Gospel, he intends this according to Luke. The time of the writing of it is not certain; some say it was written in the fifteenth year after the ascension of our Lord; others in the twenty second; and others in the twenty seventh. It is commonly thought to have been written after the Gospels of Matthew and Mark, according to the order in which it stands; but this is rejected by some learned men, who rather think that Luke wrote first of all: and indeed, there are some things in his preface which look as if there had not, as yet, been any authentic account published, at least which was come to the knowledge of this evangelist. The place where he wrote it is also uncertain. Jerom says ^f, he wrote it in the parts of Achaia, perhaps at Corinth: according to the titles prefixed to the Syriac and Persic versions, he wrote it in Alexandria: the former of these runs thus;

"the Gospel of Luke, the Evangelist, which he spake and published in Greek in Alexandria the great.''

And the latter thus;

"the Gospel of Luke, which he wrote in the Greek tongue in Alexandria of Egypt.''

However, it is agreed on all hands, that it is genuine, and of divine inspiration. Eusebius ^g relates, that it was affirmed by some, that this Gospel, together with those of Matthew and Mark, were brought to the Apostle John, who approved of them, and bore witness to the truth in them.

College: Luke (Book Introduction)

FOREWORD

"Many have undertaken" to write commentaries on the Gospel of Luke, and a large number of these are very good. "It seemed good also to me" to attempt to place in the hands of a popular audience the best of recent scholarship in an easily readable form. My prayer will have been answered if those without specialized training are able to come to a deeper understanding of Luke's message as a result of these efforts.

My debt to those who have written before me will be demonstrated throughout the commentary. I am equally indebted to many who have spent hours reading and making suggestions which have vastly improved my work. To my student assistant, Meg Grandstaff; to my mother, Peggy Black; and to my colleagues, Terry Briley, Brandon Fredenburg, and Gary Holloway, I can only say, "Thank you" and "I owe you one." I must also thank Lipscomb University for the Faculty Summer Grant which gave me the summer of 1996 to work on the book.

My greatest gratitude goes to Margo, Sara, Jessica, and Allison, who have tolerated too many hours taken away from them. They fill all my days with joy, and I must ask with Elizabeth (Luke 1:43), "Why am I so favored" to be their husband and father?

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

This commentary is written for serious students of the New Testament, including Bible class teachers, preachers, college students, and other motivated readers. The reader need not be acquainted with the Greek language or scholarly tools and methodology. The single goal of the present commentary is to place modern readers into the shoes of the first readers of Luke's Gospel. Two questions have been constantly asked: What did Luke want his readers to grasp as he penned each section? And what did he want them to believe and to do after they had read the whole? My assumption is that the Gospel of Luke was written for us but not directly to us. Since it was originally written for a people of a different culture almost two thousand years ago, we must attempt to understand it as they understood it in order to be faithful to Luke's intent.

Luke wrote in order to encourage active faith in Jesus, and he did so through the use of narrative literature. To put it differently, Luke has written to tell his readers what to believe, what reasons there are for believing, and what it means to live as a believer. To make his case he has chosen to tell a story, a literary form with few imperatives and exhortations directly to the reader. Since narratives teach indirectly, the reader must learn to "read between the lines" in order to grasp the message.

I have therefore taken a literary and theological approach in this commentary. I believe that Luke has given many clues regarding his intent and that a proper reading will discover that intent. Put simply, his method is to tell the story of Jesus, highlighting those aspects of the story which his readers need most to hear. He has woven many themes into the plot which begins with the birth and ends with the death and resurrection of Jesus. To understand his message, then, the reader must read the whole, paying close attention to the plot and the characters and to the many repeated themes. Therefore I am more concerned with Luke's message in any given story than I am with the attempt to discover how his source(s) told the story. Similarly, I am more concerned with the reasons for Luke's references to various events than I am with our ability to confirm the historicity of those events.

For each episode or section in Luke's Gospel, we will be concerned first with any terms, customs, institutions, places, and beliefs which might be unfamiliar to the modern reader. We will therefore offer brief introductions to Herod Antipas, first-century eating customs, messianic beliefs, and dozens of other matters with which Luke's readers would already be familiar. Our second and most important concern will be to discover the function of each section in the larger story. Does it further the plot, teach a lesson on what it means to be a disciple, encourage deeper faith, or function in some other way?

A third feature of the present commentary is the attempt to summarize Luke's teaching on a variety of topics. Luke had several areas of special concern, evidenced by his dealing with them again and again. The reader will find in the table of contents a list of one- or two-page treatments of special topics such as women, the poor, the Law, the Holy Spirit, prayer, the kingdom of God, and many others.

A final special interest (to be explained further in the introduction below) is the effort to relate the Gospel of Luke to its companion volume, the book of Acts. The reader gains inspired insight into what Luke thinks about the teachings of Jesus when he or she sees Jesus' disciples in Acts carrying out those teachings. We will regularly look ahead to Acts to understand what Jesus means in the Gospel of Luke.

I am greatly indebted to the fine commentaries on Luke's Gospel by Johnson, Nolland, Stein, and Tiede. These works, which have different purposes and perspectives, have been tremendously helpful in my writing. I have tried to footnote them when appropriate. However, having used them for several years, I am no longer sure whether many ideas are my own or borrowed from them. I recommend these four commentaries to the reader who wants more than I have provided herein. I have directed the reader to Stein's work more than the others, because his will prove easiest to understand for the nonspecialist.

AUTHORSHIP

The Gospel of Luke is anonymous. Like the other three Gospels, it makes no claim regarding authorship. However, from the late second century until the 19th, no one seems to have questioned that Luke the physician wrote Luke and Acts.

The Third Gospel was known as "The Gospel of Luke" by at least the late second century in order to distinguish it from the other three. It is impossible to know just why the early church attributed the book to Luke. Some would argue that he indeed wrote the book, and that his name was therefore associated with it from the beginning. Others argue that early Christians derived its authorship from evidence within the book of Acts (to be discussed below).

Supporting this early tradition are the Muratorian Canon (A.D. 170-180), Irenaeus (late 2nd century), the earliest actual copy of the Gospel (Bodmer Papyrus XIV, 175-225), an ancient Prologue to the Gospel written against the heretic Marcion (late 2nd), Tertullian (207-208), and later Origen (254), Eusebius (303), and Jerome (398). Such is the external evidence for Lukan authorship, and it is quite strong.

The internal evidence is also strong, and it comes from volume two, the book of Acts. There the author uses the first person plural pronoun ("we") in narrating the events in the life of Paul on three occasions (16:10-17; 20:5-15; 21:1-18; 27:1-28:16; often called the "we-passages" of Acts). These sections imply that the author was with Paul in Asia Minor, Macedonia, Judea, on the Mediterranean, and in Rome.

This of course does not point directly to Luke, but it does encourage some detective work on the part of the reader. Who was with Paul during these times? Paul's letters and Acts suggest a number of traveling companions (see the relevant portions of Acts and especially Col 4, Phlm, and 2 Tim 4). When one eliminates those whom the author mentions by name in Acts, and if one assumes that the author of Luke-Acts was a Gentile (see below), Luke emerges as the most likely author, given the strong weight of tradition.

Given strong external and internal evidence for Lukan authorship, one may wonder why much of contemporary scholarship rejects the notion entirely. The answer is based on internal evidence which is said to disallow Lukan authorship. Quite simply, the book of Acts presents a view of Paul the Christian who appears to be quite different from the Paul who wrote the letters, especially Galatians. The book of Acts does not cite or even mention Paul's letters. More significantly, it is argued that the theological portrait of Paul in Acts could not have been painted by a companion of Paul. Luke's portrait is especially problematic with regard to Paul's stance on keeping the Law. We must admit that it is somewhat surprising when Paul, who wrote that, "All who rely on observing the Law are under a curse," (Gal 3:10), consistently upholds the Law in Acts. Most notably, James in Acts 21:24 encourages Paul to help the four men under a vow in order to show that "you yourself are living in obedience to the Law."

At the risk of oversimplifying a very complex discussion, several points should be noted. First, we should admit and not apologize for the fact that Luke and Paul have very different agendas in writing their works. This has necessarily influenced which events they narrate and what they emphasize theologically. Paul is writing for churches in crises and tends to address only those areas where the church in question needs instruction. Luke on the other hand writes in order to show the unity within the early church and therefore stresses that which all churches shared. So Paul in Galatians writes against Judaizers (those who want Gentiles to keep the Law), whereas Luke writes to Gentiles who may not have enough understanding or appreciation of the Jewish heritage of Christianity. The difference may well be one of audience and perspective rather than theological position. One should remember that Paul in his letters does write that his policy is, "To the Jews I became like a Jew," and, "To those under the Law I became like one under the Law" (1 Cor 9). In other words, Luke in Acts may be showing a side of Paul that the letters largely do not show: Paul customarily lived as a Jew, especially around Jews.

Efforts to argue that the Third Gospel demonstrates that its author was a doctor have been abandoned today. Hobart argued that the sheer number of healing stories and the vocabulary demonstrated that Luke was a physician. However, Cadbury later refuted these claims by proving that Luke showed no more "medical" language than other educated writers of his day. Of course, the healing stories and "medical" vocabulary are consistent with authorship by a physician. They simply do not prove it.

While it can never be proven absolutely, I have taken the view that Luke, the companion of Paul, wrote Luke and Acts. This is largely because I accept the "we-sections" at face value. The author intended to represent himself as a companion of Paul, and the best candidate is Luke. However, we still know very little about our author, because the New Testament says little about Luke. What can be known about this author other than that he was a companion of Paul (Acts 16-28), a physician (Col 4:14), and a Gentile (Col 4:11)?

We actually learn more about Luke from his writing than from other sources. First, he was not an eyewitness to the ministry of Jesus (1:1-4). He got his information from "eyewitnesses and ministers of the word." Second, he was a man of some education, as is clearly evidenced by his learned Greek (see esp. 1:1-4) and his ability to imitate the style of the Greek Old Testament. Third, he does appear to have been a Gentile. While this cannot be proven with certainty, his references to "the Jews" probably imply that he was not one of them, especially the reference to "their language" in Acts 1:19. This is, of course, consistent with the statement of Colossians 4:14 (which implies that Luke was a Gentile). Fourth, he was thoroughly conversant with the Scriptures. Although he has been called a Gentile writing to Gentiles, we must not overlook his constant references to every section of the Old Testament (esp. Psalms), his overriding fulfillment theme, and his great concern to show that all of his Jewish characters continue to observe the Law of Moses (even those who become Christians). This Gentile, for example, is the only Gospel writer who tells us of Jesus' circumcision on the eighth day, of Mary's purification on the fortieth day, of the disciples' observance of the Sabbath "according to the commandment" after the death of Jesus (24:1), and of Paul's taking vows (18:18) and participating in the sacrificial system long after becoming a Christian (Acts 21). Perhaps Luke had for some time been a "God-fearer," a Gentile who worshiped God, appreciated Judaism, and attended the synagogue. God-fearers are an important group in Acts who very often become Christians (see 13:16; 16:14; 18:7).

Fortunately, we need not know the author's name to interpret his narrative. In fact, the narrative tells us much more about the author than any theory about the author tells us about the narrative.

DATE

It is fortunate also that the interpreter need not know the date of Luke's writing, because no one knows exactly when it was written. Though some argue that Luke wrote his Gospel long before he wrote Acts, there are many reasons to think the two volumes were written at the same time. If so, the Gospel was written after A.D. 60-62, the date of Paul's imprisonment in Acts 28. Thus the earliest possible date for Luke's Gospel is 62. A few scholars argue that Luke must have written at that time, and that this accounts for the abrupt and frustrating (did Paul live or die?) ending of Acts. Most, however, believe that Luke had other reasons than lack of information for ending Acts as he did. I concur with those who think Luke had simply accomplished his purpose in Acts 28. He wrote to give an account of the spread of the gospel from Jews (only) in Jerusalem to Gentiles (predominantly) in Rome. He did not intend to give a biography of Paul.

Most argue that Luke had to have been written after Mark, because, in their opinions, Luke used Mark's Gospel in writing his own. However, this opinion is not universally accepted; and even if it were, one then has to answer the equally difficult question, When was Mark written? On the other hand, Luke 1:1 does suggest that Luke was probably written relatively late among early Gospels.

Many would argue that the earliest date of writing must be at least A.D. 70 on the basis of likely allusions to the destruction of Jerusalem. Of course, Jesus alludes to the coming destruction of Jerusalem in the first two Gospels as well as in Luke. However, in Luke Jesus says, "When you see Jerusalem surrounded by armies," (21:20) instead of, "When you see 'the abomination that causes desolation' standing where it does not belong," (Mark 13:14). Many believe that this more specific language suggests that Luke was looking back at the destruction and interpreting for his audience the meaning of Jesus' statement. This is likely, but it is far from certain.

The latest possible date for the writing of Luke's Gospel would be the first allusion to it in other literature. But even that is difficult to determine because allusions are notoriously difficult to ascertain. It could be 1 Clement (95-96), Ignatius (110), Polycarp (135), or 2 Clement (clear allusion but uncertain date, anywhere from 120-170).

The evidence tends to point to the period of A.D. 65-85 for the composition of the Gospel of Luke. Some might like to be more exact, but it matters little for the interpretation of Luke's work.

AUDIENCE

As suggested above, the Gospel of Luke appears to be addressed to Gentile Christians. Though Theophilus is the named recipient and was certainly an intended reader, Luke undoubtedly wrote for a much larger audience. Just as modern "letters to the editor" are meant for the larger public, so was Luke's work. Numerous hints within the work point to a larger audience which is predominantly Gentile. The most important are these: (1) He relates his work to a Greco-Roman literary tradition (1:1-4). (2) He dedicates the work to Theophilus, most likely a Gentile. (3) He is profoundly interested in the Gentile mission. (4) He uses Greek and Roman terms when other Gospel writers use Hebrew ("teacher" for "rabbi;" "lawyer" for "scribe;" "Skull" for "Golgotha"). (5) He refers to the Jews in the third person.

Most agree that the original readers were Christian and that Luke-Acts is intended to build up faith rather than help create it. This is perhaps more difficult to prove, but two factors seem to lead in this direction. First, it appears that the named reader, Theophilus, had already heard the story (1:4). Second, there are simply too many matters left unexplained which would have been far too confusing for the non-Christian. Almost every episode assumes that Luke's readers had a basic knowledge about Jesus and that Luke writes to provide certainty and various additional details.

PURPOSE

Luke tells us his purpose in Luke 1:4: he wants Theophilus to have "certainty" regarding the things he has been taught. This statement is at the same time helpful and ambiguous. On the one hand, it suggests that Luke is written with a quasi-apologetic motive. What it does not tell us, on the other hand, is in what area(s) his readers needed certainty. Did they simply need to be assured of the historicity of the events narrated? Or is it possible that they needed certainty regarding their own position before God? Or could it be that they needed certainty that God was behind all of the events they had heard about and witnessed? Might it even mean that they needed certainty about the proper response to the gospel message?

Luke's purpose has been called apologetic (to defend Christianity to Rome, or, in another sense, to defend God's actions), evangelistic (to engender faith among non-Christians), anti-heretical (to combat Gnosticism), and didactic (to teach Christians what to believe and how to act), to name only the most commonly suggested. In light of the many credible suggestions offered by scholars, we should be very careful about settling upon one purpose. The question of Luke's purpose must be answered by looking not only at Luke's Gospel but also at the Acts of the Apostles, and it can only be answered with reference to the themes which keep recurring throughout both volumes.

Perhaps it is best to suggest that Luke-Acts was written primarily for Gentiles who needed "assurance" in a number of areas, both historical and theological. Perhaps they did need the account of a careful and educated historian to give them confidence that events they heard about had actually occurred. There also may have been some among them who had not yet decided to become Christians. Most likely those who were Christians needed Luke to explain how God had kept his promises to the Jews in light of the fact that there seemed to be fewer and fewer Jews among those being converted. Probably these same Gentile Christians simply needed to understand better their own place in God's plan. And surely these readers, whoever they were, needed to be reminded that being Christian meant sharing possessions, undergoing persecution, welcoming the outcast, serving one another, and generally walking as Jesus walked.

LUKE AND ACTS

Eighteen hundred fifty years ago it was apparent that Luke's first volume was very much like the works of Matthew and Mark. At that time the Gospel was placed beside its peers in the New Testament. John, assumed to be the last Gospel written, was placed between Luke and Acts, and the two works by Luke have been separated ever since. While everyone acknowledges that one author wrote both, few have truly noted the import of that fact. Luke wrote not two independent documents, but a two-volume story, as he well explains.

When Luke is read along with Acts, Acts reads quite differently. No longer do we have the self-contained story of the spread of the Gospel from Jerusalem Jews to Roman Gentiles. We have nothing less than the story of Jesus, from his ministry in Galilee to his death and resurrection in Jerusalem to his continuing ministry in the Mediterranean world.

In the tradition of the Restoration Movement it has long been argued that the book of Acts provides a pattern for the later church. My thesis is that there is indeed an intended pattern in Acts, but the pattern is not rooted primarily in the practice of the early church. The pattern is that established by Jesus. Quite simply, the early church does what Jesus did and what Jesus commanded it to do. In fact, Luke insists that it is still Jesus who is carrying out his ministry through the church. In Acts 1:1 when Luke writes of the former book in which he "wrote about all that Jesus began to do and to teach," what he implies is that Acts will narrate what Jesus continues to do and to teach.

This is especially clear in certain passages: it is Jesus himself who calls Paul on the road to Damascus in Acts 9. Later in that chapter Peter says, "Aeneas, Jesus Christ heals you." In Acts 16:7 Paul and his companions attempt to enter Bithynia, "but the Spirit of Jesus would not allow them." And in 18:9 Jesus himself speaks to Paul, encouraging him to have no fear. It should also be noted that Jesus had already said in Luke 21:15, "I will give you words and a wisdom that none of your opponents will be able to withstand." It is clear, of course, that in Acts Jesus is at the right hand of God, but he is active and very much in control as he directs the new movement through his Spirit. Jesus is so bound up with his church that he can tell Paul in 9:5, "I am Jesus whom you are persecuting."

Consider the following parallels or "patterns" in the ministry of Jesus and that of the early church:

(1) Luke shows Jesus praying at nearly every major event (baptism, choosing disciples, confession, transfiguration, Gethsemane, and on the cross). The early church does the same (waiting before Pentecost, choosing Matthias, Peter before going to Cornelius, sending Paul, healing, and many others).

(2) In Luke Jesus is empowered when the Holy Spirit descends upon him at his baptism. Only then does he begin his ministry of preaching and healing (3:22; see 1:35; 4:1). In Acts the apostles are told to wait until they are baptized with the Holy Spirit (1:5, 8). After the Spirit descends upon them (2:4), they also do signs and wonders and preach, just as did Jesus. All the major characters in Acts, like Jesus, are said to be filled with the Holy Spirit (Peter - 4:8; Stephen - 6:5; Paul - 13:9, and dozens of other references to the guidance of the Spirit).

(3) In Luke Jesus performs various miracles as part of his ministry. The church leaders in Acts not only perform miracles - they perform miracles which are remarkably similar to those of Jesus. For example, just as Jesus heals the mother-in-law of Peter who had a fever (Luke 4:38), Paul heals the father of Publius, who also had a fever (Acts 28:8). Just as Jesus casts out unclean spirits (Luke 4:36; 6:18, etc.), so do Peter (Acts 5:16), Philip (8:7), and Paul (16:18; 19:13). Jesus heals the lame (Luke 7:22), as do Peter and John (Acts 3:2), Philip (8:7), and Paul (14:8-10).

(4) The message of Jesus and that of the leaders in Acts is the same, emphasizing the kingdom of God (30 times in Luke; see Acts 1:3; 8:12; 14:22; 19:8; 20:25; 28:23), repentance, and forgiveness of sins. Jesus and the apostles on occasion even use the same Old Testament texts, such as Psalm 110 (Luke 20:42; Acts 2:34).

(5) Jesus suffers at the hands of his own people and the Gentiles, and so do the disciples. Of course, Jesus predicted that they would (12:11-12; 21:12-14). Jesus teaches in the synagogue at Nazareth and is rejected and almost killed. The same will happen on numerous occasions in Acts, as Paul enters synagogue after synagogue, only to be eventually rejected. Suffering is especially the lot of Paul, whose story Luke parallels in detail with that of Jesus. The journeys to Jerusalem and treatment there of both Jesus and Paul occupy the large final sections of Luke and Acts. In 18:32 Jesus announces that he "will be delivered to the Gentiles." In Acts 21:11, speaking of Paul the prophet Agabus predicts that the Jews will "deliver him into the hands of the Gentiles." Of Jesus, Luke later records that the people "all cried out together, 'Away with this man,'" and of Paul Luke writes, "for the mob of the people followed, crying, 'Away with him!'" Both Jesus and Paul face Jewish accusers, including the High Priest; both appear before Herodian princes as well as Roman procurators; and both are said to be innocent by the Roman leaders.

The Jesus/Stephen parallels are even more obvious. Both are full of the Holy Spirit; both are recipients of wisdom, grace and power; both do signs and wonders; both are led to the council, the eyes of whose members are fixed on them; both are cast outside the city; both pray that God will forgive their accusers; both commit their spirits to God; both are killed; and both are buried by devout persons.

(6) There are also many examples of the apostles obeying the directives of Jesus (Luke 6:22-23: "rejoice [when people persecute you] in that day and leap for joy"- see Acts 5:41; Luke 9:5: "shake the dust off your feet . . . as a testimony against them"- see Acts 13:51; 18:6). In fact, the entire plan of Acts was commanded by the risen Jesus in Acts 1:8, where he says, "You will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth."

One of the most important areas in which the church in Acts carries out the teaching of Jesus is that related to wealth and poverty. In Luke as in no other Gospel Jesus encourages the sharing of possessions and condemns the greedy and selfish. Many of these stories and sayings appear only in Luke: Zacchaeus; the rich man and Lazarus; "blessed are you poor;" the parables about inviting the poor, lame, maimed, and blind; the dishonest steward; and the command to all of the disciples, "sell your possessions and give alms." It is not surprising, then, that Acts contains many examples, both positive and negative, of the use of possessions in the early church: the selling of possessions for the needy in chapters 2 and 4; the generosity of Barnabas, Dorcas, Paul, and the Antioch church; and the negative examples of Ananias and Sapphira, Simon the Sorcerer, Felix, and Judas (who bought a field with his money (1:18), over against Barnabas, who sold a field in Acts 4:36).

Having argued this case, it would be a mistake to suggest that Luke had no notion of the church of his day being like the church which he writes about - he surely did. But the goal is not to replicate the church of the earliest decades; it is rather to be like Jesus, and the picture of a church that looked like Jesus could only further that goal. The intent may be very much like that of Paul, who tells the churches, "Imitate me as I imitate Christ." Paul knows the advantage of giving his readers an example which is easily grasped and will lead them toward the goal. Yet he also knows quite well that he has not yet reached the goal (Phil 3:12-13), and he never makes the imitation of himself the primary goal. Luke seems to have the same intent in Acts: the early church is well worthy of imitation, insofar as its members imitate Christ.

This commentary will be written from this perspective. The best commentary on Acts is the Gospel of Luke. And conversely, Luke has made clear what Jesus' statements mean in a later generation. Therefore, to read Acts is to read an inspired commentary on the Gospel of Luke. We will refer to Luke's two-volume work as "Luke-Acts."

HISTORY AND THEOLOGY

Luke has been accused often of being careless as a historian, at least by modern standards. His treatment of the census under Quirinius (Luke 2), the rebellion under Theudas (Acts 5), and several other matters have led many to argue that Luke is a better theologian than historian. While the present commentary cannot look in detail at these matters (there will be brief comments in the appropriate sections), one should keep in mind several things. First, there are many matters about which we will never have enough information to make a final judgment. However, the silence of extrabiblical sources should never be taken as proof that an event never occurred. Secondly, each passage must be evaluated independently. The number of cases in which Luke is clearly out of step with other ancient sources is very small, and those sources always had their own agenda, just as did Luke. Thirdly, most would concede that Luke proves to be accurate when there is sufficient evidence with which to compare his writing. Luke has obviously gone to great lengths in order to have accurate information on John the Baptist and on rulers in Judea and Galilee. Considering the large number of events and people in his narrative, the surprising thing is that there are not more alleged historical inaccuracies. There can be little doubt that Luke went to much trouble to ensure accuracy. Luke is both historian and theologian.

SOURCES

Luke got his information from various sources, as he tells us in 1:1-4. However, we do not know for certain the identity of any of these. Most scholars think that Luke (and Matthew) are somehow dependent on the Gospel of Mark. I have made no such assumption in this commentary. While there is undoubtedly some advantage in knowing any writer's sources, there is no final proof for any theory regarding the relationships between the Gospels. I have, however, made two assumptions about Luke's Gospel. First, I believe it to be inspired and thus completely reliable. Second, I believe that Luke had a great deal of information about Jesus from which to choose and that we gain a great deal by simply comparing what Luke wrote to what other Gospel writers wrote. In other words, Luke has selected and adapted his material, and while we do not have access to all the information he had at his disposal, we will learn a great deal through a comparative reading.

THEMES

There may be no clearer insight into Luke's purpose than that gained by examining those themes which recur with some frequency in Luke-Acts. Narrative writers express what their readers need most by returning to a point again and again. When looked at from this perspective, Luke has many concerns. It is clear that he has much to tell his readers, and there can be no more effective way for them to hear it than from the lips of Jesus. The following list is far from exhaustive, but it at least will steer the reader into some of those areas which apparently were close to Luke's heart. The following topics receive special attention in the commentary at the place where Luke first mentions them (see p. 11 for page numbers). They are listed here in order to give the reader a preview of some of Luke's major themes and in order to show the reader where to look in the commentary for more information.

Anti-Semitism Parables Baptism Pharisees Destruction of Jerusalem Poor and Rich and End of Time Prayer Forgiveness and Grace Prophet Theme Fulfillment of Scripture Repentance Holy Spirit Sadducees Kingdom of God Samaritans Law Son of Man Messiah Table Fellowship Miracles and Sign-Seeking Tax Collectors Outcasts and Untouchables Women

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

Traditional introductory questions are being given less attention today than they were a generation ago. The reason is twofold. First, it is very difficult to give "sure" answers to many questions of introduction. The evidence is often insufficient to offer more than probabilities, and what is "probable" is evaluated differently by every scholar. Second, the interpretation of many New Testament works and especially the Gospels is not significantly aided by having answers to most of these questions. For example, knowing that the author of Luke was the companion of Paul does not change the understanding of any passage in the Gospel. Similarly, knowing the date aids interpretation very little. The following commentary does not assume sure answers to any of these questions for its interpretation.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

Charlesworth, James H., ed. The Old Testament Pseudepigrapha , 2 vols. Garden City, NY: Doubleday & Co., 1983, 1985.

Danby, Herbert. The Mishnah . Trans. from the Hebrew with Introductory and Brief Explanatory Notes. London: Oxford University Press, 1933.

Epstein, I., ed. The Babylonian Talmud . London: Soncino Press, 1935-48.

Freedman, H., and Maurice Simon, eds. Midrash Rabbah . London: Soncino Press, 1939-.

Loeb Classical Library. Cambridge, MA: Harvard University Press; London: Heinemann.

Martínez, Florentino García. The Dead Sea Scrolls Translated: The Qumran Texts in English . Trans. Wilfred G.E. Watson. Leiden and New York: E.J. Brill, 1994.

SECONDARY SOURCES

Bock, Darrell. Luke . Baker Exegetical Commentary on the New Testament. 2 vols. Grand Rapids: Eerdmans, 1995-96.

Craddock, Fred B. Luke . Interpretation. Louisville: John Knox, 1990.

Danker, F.W. Luke . Proclamation Commentaries, 2nd ed. Philadelphia: Fortress, 1987.

Ellis, E.E. The Gospel of Luke . New Century Bible, 2nd ed. Grand Rapids: Eerdmans, 1974.

Evans, Craig A. Luke . New International Biblical Commentary. Peabody, MA: Hendrickson, 1990.

Fitzmyer, Joseph A. The Gospel according to Luke . Anchor Bible 28, 28A. 2 vols. Garden City, NY: Doubleday, 1981, 1985.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels . Downers Grove, IL: InterVarsity, 1992.

Jervell, Jacob. Luke and the People of God . Minneapolis: Augsburg, 1972.

Johnson, Luke T. The Gospel of Luke . Sacra Pagina 3. Collegeville, MN: Liturgical Press, 1991.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text . The New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Morris, Leon. Luke . Revised edition. Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

Nolland, John. Luke . Word Biblical Commentary, vols. 35A, 35B, 35C. Dallas: Word Books, 1989, 1993.

O'Toole, Robert F. The Unity of Luke's Theology: An Analysis of Luke-Acts . Good News Studies 9. Wilmington, DE: Michael Glazier, 1984.

Stein, Robert H. Luke . The New American Commentary 24. Nashville: Broadman, 1992.

Tannehill, Robert C. The Narrative Unity of Luke-Acts: A Literary Interpretation . Vol. I: The Gospel According to Luke. Philadelphia: Fortress, 1986.

Tiede, David L. Luke . Augsburg Commentary on the New Testament. Minneapolis: Augsburg, 1988.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

A Codex Alexandrinus (5th century A.D.)

B Codex Vaticanus (4th century A.D.)

D Codex Bezae (5th-6th century A.D.)

⁶⁹ Papyrus 69 (3rd century A.D.)

⁷⁵ Papyrus 75 (early 3rd century A.D.)

-College Press New Testament Commentary: with the NIV

College: Luke (Outline)

OUTLINE

There is general agreement among serious students of Luke's Gospel regarding its structure.

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

III. The Preparation for Jesus' Ministry 3:1-4:13

IV. Jesus' Ministry in Galilee 4:14-9:50

V. Jesus' Journey to Jerusalem 9:51-19:27

VI. Jesus' Ministry in Jerusalem 19:28-21:38

VII. Jesus' Suffering and Death 22:1-23:56

VIII. Jesus' Resurrection and Ascension 24:1-53

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

X. From Jerusalem to Samaria (Acts 2-9)

XI. From Judea to Rome (Acts 10-28)

Those who are familiar with the other Gospels notice immediately several similarities and differences. Like Matthew, Luke begins with birth stories (although Luke's are very different than Matthew's). Like Matthew and Mark, Luke includes Jesus' temptation and baptism and has a large section in which Jesus teaches and heals in Galilee. And like all three other Gospels, Luke has Jesus go to Jerusalem for the final week and ends the Gospel with the trial, suffering, death, and resurrection of Jesus.

What is most distinctive about the Gospel of Luke, however, is section V in the above outline, the journey to Jerusalem. It is the largest section in Luke's Gospel and contains a great number of stories found only in Luke. Luke uses this long journey to Jerusalem primarily to teach what it means to be a disciple of Jesus. It means doing what Jesus does: teaching, healing, serving, suffering, and dying to self. In other words, it means following Jesus - all the way to Jerusalem.

Finally, the greatest difference between Luke's writing and that of Matthew, Mark, and John is that Luke continues the story. The book of Acts tells how Jesus continues to teach and heal as he leads the growing kingdom throughout the Mediterranean world.

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

II. Infancy Narrative - 1:5-2:52

A. The Birth of John the Baptist Foretold - 1:5-25

B. The Birth of Jesus Foretold - 1:26-38

C. Mary Visits Elizabeth - 1:39-45

D. Mary's Song - 1:46-56

E. The Birth of John the Baptist - 1:57-66

F. Zechariah's Song - 1:67-80

G. The Birth of Jesus - 2:1-7

H. The Shepherds and the Angels - 2:8-20

I. Jesus Presented in the Temple - 2:21-40

J. The Boy Jesus at the Temple - 2:41-52

III. The Preparation for Jesus' Ministry - 3:1-4:13

A. John the Baptist Prepares the Way - 3:1-20

B. The Baptism and Genealogy of Jesus - 3:21-38

C. The Temptation of Jesus - 4:1-13

IV. Jesus' Ministry in Galilee - 4:14-9:50

A. Jesus Rejected at Nazareth - 4:14-30

B. Jesus' Ministry in Capernaum - 4:31-44

1. Jesus Drives Out an Evil Spirit - 4:31-37

2. Jesus Heals Many - 4:38-44

C. The Calling of the First Disciples - 5:1-11

D. The Man with Leprosy - 5:12-16

E. The Beginning of Conflict - 5:17-6:11

1. Jesus Heals a Paralytic - 5:17-26

2. The Calling of Levi - 5:27-32

3. Jesus Questioned About Fasting - 5:33-39

4. Lord of the Sabbath - 6:1-11

F. The Sermon on the Plain - 6:12-49

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

5. A Tree and Its Fruit - 6:43-45

6. The Wise and Foolish Builders - 6:46-49

G. Jesus the Prophet - 7:1-50

1. The Faith of the Centurion - 7:1-10

2. Jesus Raises a Widow's Son - 7:11-17

3. Jesus and John the Baptist - 7:18-35

4. Jesus Anointed by a Sinful Woman - 7:36-50

H. Jesus Teaches in Parables - 8:1-21

1. The Parable of the Sower - 8:1-15

2. A Lamp on a Stand - 8:16-18

3. Jesus' Mother and Brothers - 8:19-21

I. Jesus Shows His Divine Power - 8:22-56

1. Jesus Calms a Storm - 8:22-25

2. The Healing of a Demoniac - 8:26-39

3. A Dead Girl and a Sick Woman - 8:40-56

J. Jesus and His Apostles - 9:1-50

1. Jesus Sends Out the Twelve - 9:1-6

2. Jesus Feeds the Five Thousand - 9:7-17

3. Peter's Confession of Christ - 9:18-27

4. The Transfiguration - 9:28-36

5. The Healing of a Boy with a Demon - 9:37-45

6. Who Will Be the Greatest? - 9:46-50

V. Jesus' Journey to Jerusalem - 9:51-19:27

A. Jesus Faces Toward Jerusalem - 9:51-13:21

1. Samaritan Opposition - 9:51-56

2. The Cost of Following Jesus - 9:57-62

3. Jesus Sends Out the Seventy-Two - 10:1-24

4. The Parable of the Good Samaritan - 10:25-37

5. At the Home of Mary and Martha - 10:38-42

6. Jesus' Teaching on Prayer - 11:1-13

7. Jesus and Beelzebub - 11:14-28

8. The Sign of Jonah - 11:29-32

9. The Lamp of the Body - 11:33-36

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

12. The Parable of the Rich Fool - 12:13-21

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

15. Not Peace but Division - 12:49-53

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

18. A Crippled Woman Healed - 13:10-17

19. Parables of Mustard Seed and Yeast - 13:18-21

B. Jesus Journeys Toward Jerusalem - 13:22-17:10

1. The Narrow Door - 13:22-30

2. Jesus' Sorrow for Jerusalem - 13:31-35

3. Jesus at a Pharisee's House - 14:1-14

4. The Parable of the Great Banquet - 14:15-24

5. The Cost of Being a Disciple - 14:25-35

6. The Parable of the Lost Sheep - 15:1-7

7. The Parable of the Lost Coin - 15:8-10

8. The Parable of the Lost Son - 15:11-32

9. The Parable of the Shrewd Manager - 16:1-15

10. Teachings on the Law and Divorce - 16:16-18

11. The Rich Man and Lazarus - 16:19-31

12. Sin, Faith, Duty - 17:1-10

C. Jesus Approaches Jerusalem - 17:11-19:27

1. Ten Healed of Leprosy - 17:11-19

2. The Coming of the Kingdom of God - 17:20-37

3. The Parable of the Persistent Widow - 18:1-8

4. The Parable of the Pharisee and the Tax Collector - 18:9-14

5. The Little Children and Jesus - 18:15-17

6. The Rich Ruler - 18:18-30

7. Jesus Again Predicts His Death - 18:31-34

8. A Blind Beggar Receives His Sight - 18:35-43

9. Zacchaeus the Tax Collector - 19:1-10

10. The Parable of the Ten Minas - 19:11-27

VI. Jesus' Ministry in Jerusalem - 19:28-21:38

A. The Triumphal Entry - 19:28-34

B. Jesus at the Temple - 19:45-48

C. The Authority of Jesus Questioned - 20:1-8

D. The Parable of the Tenants - 20:9-19

E. Paying Taxes to Caesar - 20:20-26

F. The Resurrection and Marriage - 20:27-40

G. Whose Son Is the Christ? - 20:41-47

H. The Widow's Offering - 21:1-4

I. Signs of the End of the Age - 21:5-38

VII. Jesus' Suffering and Death - 22:1-23:56

A. Judas Agrees to Betray Jesus - 22:1-6

B. The Last Supper - 22:7-38

C. Jesus Prays on the Mount of Olives - 22:39-46

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

F. The Guards Mock Jesus - 22:63-65

G. Jesus Before Pilate and Herod - 22:66-23:25

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

VIII. Jesus' Resurrection and Ascension - 24:1-53

A. The Resurrection - 24:1-12

B. On the Road to Emmaus - 24:13-35

C. Jesus Appears to the Disciples - 24:36-49

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Book Introduction)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

THE Holy Gospel of Jesus Christ, according to S. Luke , that is, the Holy Evangelical History of the words and acts of Jesus, as described by S. Luke. The Arabic says, "In the name of the Father, Son, and Holy Ghost, one God, the Gospel of the Excellent Father, Luke the Evangelist, the laying open of the glorious Gospel." The Syraic, "In the name of the Lord and our God, we Jeschua Mescicho, sign the Gospel, the holy message of Luke the Evangelist, which he spoke and proclaimed in Greek, in Alexandria." From this diversity, it is clear that the above title or inscription was prefixed to the Gospel, not by S. Luke himself, but by the Church which, in like manner, inscribed one Gospel "According to S. Matthew," one "According to S. John," and another "According to S. Mark." Nay, as regards the faith of the future, this title would have been added to no purpose by S. Luke himself, unless the Church had declared his Gospel to be genuine and not supposititious, and had handed it down as such. This speaks for Tradition against the heretics, for why is the Gospel, bearing the name of S. Luke, to be received as truly his, whilst that with the title of "Matthew and Thomas" is not to be considered theirs? Or again, why is the Gospel of S. Luke more canonical than that of Apelles or Basilides? No other reason can be given but the proof, declaration, and tradition of the Church. For we accept it, not because it is written in the sacred books, but because it has been so handed down by the Church. For instance, we believe this to be the Gospel of S. Luke and canonical, not because he wrote it, but because the Church so delivers and teaches. For although its own authority pertains to this Gospel, as to the others, yet this authority would not be plain to us, but for the declaration of the Church. The same is, a pari , to be said of the sense of Scripture. For the true sense of Scripture is not what appears to you or me, for this would be uncertain and doubtful, for Calvin affirms one sense to be the true one, Luther another, and others another, but that which is taught and received by the Church, whose office it is to deliver as well what is the true Scripture as what is its true meaning. For Holy Scripture consists not in the bark (cortice) of letters or words, but in their genuine meaning. So the Fourth Session of the Council of Trent, and the Fathers everywhere, especially Tertullian (B. iv. cap. 5 against Marcion). See what I have said on S. Matthew i. 1.

Observe: I. S. Matthew was the first in order of the Evangelists. He wrote in Hebrew to the Jews in Judæa. S. Mark was the second. He wrote in Greek and Latin to the Romans in Italy; then S. Luke wrote to the Greeks in Greek; and S. John last of all, also in Greek; but S. Luke wrote the more elegantly, because he was the more perfect master of Greek. Hear S. Jerome (Ep. 84 to Paulinus): "Matthew, Mark, Luke, and John, the quadriga of the Lord, and true Cherubim (which is interpreted, the 'multitude of knowledge'), through their whole body they are 'full of eyes,' sparks shine from them, lightnings flash forth, their feet are 'straight,' and point upwards, their backs are winged, and they fly hither and thither. They hold themselves mutually one with another, and are 'enfolded' with one another, and are rolled together, like a wheel, and they go wherever the influence of the Holy Spirit directs them." See Ezekiel i. 9, x. 12; Revelation iv. 6-8.

Moreover, among the faces or forms of the four Cherubim, the third, that of the ox, is ascribed to S. Luke, as well because he begins from the priesthood of Zachariah, whose chief sacrifice was an ox, as because he underwent the labours of an ox in the Gospel, and bore about continually in his own body the mortification of the Cross for the honour of the name of Christ, as the Church sings of him. See what has been said on Revelation iv. 7, and Ezekiel i. 10.

II. S. Luke wrote his Gospel against certain gaping, ignorant, perhaps even false Evangelists, who had written, in Syria or Greece, an imperfect, it may be a lying Gospel, as S. Luke himself signifies in the beginning of his work. So say Origen, S. Ambrose, Theophylact, and S. Epiphanius ( Her . l. i), who, however, when he adds that S. Luke wrote against Cerinthus and Meritus, does not seem to speak correctly. For these two, and especially Basilides, were later than S. Luke, as is clear from Eusebius (Hist. B. iii. ch. 32). Theophylact and Bede think, with more truth, that S. Luke wrote against the Apocryphal Gospels of others, such as pass under the names of "Thomas, Matthew, and the Twelve Apostles."

III. S. Luke was not one of the seventy-two disciples of Christ, as Euthymius and S. Gregory in his preface on Job, chap. i. think, on the authority of Origen; for S. Luke never saw Christ in the flesh, but he wrote what he had heard of Him from the Apostles, as he says himself, i. 2. Hence the Fathers call S. Luke "the disciple of the Apostles," and S. Paul mentions him by name, as his "fellow-labourer." So S. Jerome, on the 65th chapter of Isaiah, and preface to S. Matthew; where he says, "The third" (evangelist) is Luke the physician, by nation a Syrian, of Antioch, whose praise is in the Gospel (2 Cor. viii. 18 and 22), who himself was a disciple of S. Paul. He wrote his Gospel in the neighbourhood of Achaia and Bœotia, relating some things from the beginning, as he says himself, and describing rather what he heard than what he saw. St. Irenæus says the same, i. 20; Theodoret, on the Lives of the holy Fathers; Baronius, and others. Tertullian, also (Book iv. against Marcion, chap. 5), thinks this Gospel not so much S. Luke's as S. Paul's, because S. Luke wrote from the dictation of S. Paul, as S. Mark from that of S. Peter. For he says, "what S. Mark wrote may be ascribed to S. Peter, whose interpreter S. Mark was. And so the Gospel of S. Luke is generally given to S. Paul, for the productions of the disciples began to be ascribed to the masters."

S. Jerome also states that "S. Luke, in the Gospel and Acts, performed the duties of a physician of souls, as he had before done of bodies" (Ep. 103 to Paulinus); and again (in that to Philom). "Luke the physician left in his Gospel, and the book of the Acts of the Apostles to the Churches, how the Apostles from fishers of fish became fishers of men, and from the bodies of men became concerned with their souls, whose Gospel, as often as it is read in the churches, fails not of its medicine."

IV. Baronius thinks that S. Luke wrote in the companionship of S. Paul, anno 58, because S. Jerome says that he wrote his Gospel that year in Achaia and Bœotia, where S. Paul was. Others, however, are of opinion that S. Luke wrote earlier, as we must certainly admit, if we agree with S. Jerome ( Lib. de Scrip. Eccl. in Luc. ), Tertullian (Book iv. against Marcion, c. 5), Primasius, Anselm, and others, on 2 Cor. viii 18, that by, "the brother whose praise is in the Gospel" S. Paul meant S. Luke—as S. Ignatius, his fellow-citizen and contemporary, plainly asserts in his letter to the Ephesians: "As Luke bears witness, whose praise is in the Gospel." For the Second Epistle of S. Paul to the Corinthians was written in the year 58, so that if the praise of S. Luke was in the Gospel at that time, we must necessarily say that it (the Gospel) had been published previously. Hence Euthymius, and Theophylact in his Preface to S. Luke, say that he wrote fifteen years after the ascension of Christ, that is, about the year 49. But S. Luke had not then joined S. Paul, for he came to him in the Troad in the year 51, as Baronius rightly concludes from Acts xvi. 10. It appears, therefore, that S. Luke wrote subsequently to the year 51, but some years before 58, for, as S. Paul says, in that year he was well known and celebrated.

V.  S. Luke, after he had joined S. Paul, passed some time away from him, having been sent by him to other places (as I have shown on Acts xvi. 10), until S. Paul, when he had passed through other countries, came to Greece, thence to Syria, and so to Rome. Acts xx. 3, 4. For S. Paul, with other companions of his voyage, who are named in that verse, took S. Luke also, as S Luke himself states, verses 5, 15. From that time S. Luke became the "diligent" companion of S. Paul, even up to the time of S. Paul's first imprisonment, which was in the second year of Nero, when S. Luke finished the Acts of the Apostles, and, especially, those of S. Paul. Then, as S. Epiphanius says, S. Luke left S. Paul in prison, and went into Dalmatia, Gaul, Italy, and Macedonia, and preached the gospel everywhere till he came to Patara, a city of Achaia, where, in his eighty-fourth year, he was crowned with a glorious martyrdom in the year of Christ 61, the fifth of Nero, and the seventeenth of the session of S. Peter at Rome. So Baronius says, from S. Gregory Nazianzen, Paulinus, Gaudentius, Glyca, Nicephorus and others.

Lastly, who S. Luke was—of what rank and ability, I have described at length in the Book of Acts, where I have said that he appears to be the same as Lucius, whom S. Paul calls his kinsman, Rom xvi. 21. But he seems different to Lucius of Cyrene, mentioned in Acts xiii. 3. For S. Luke was of Antioch, not Cyrene. Again, the Roman Martyrology, on April 22, says that Lucius was among the first disciples of Christ, which cannot be said of S. Luke.

VI. The reason of S. Luke's having written a Gospel after SS. Matthew and Mark, was twofold. 1. To confute the false gospels that were then being published in Syria and Greece, as I have said before. 2. To write at length those words and acts of Christ which had been passed over by the other Evangelists, and especially His Infancy and Childhood, the Annunciation of His forerunner John the Baptist, His Conception, Nativity, Presentation in the Temple, Presence among the Doctors, the Conversion of St. Mary Magdalene, Zacchæus, the thief on the cross, the appearance to the two Disciples at Emmaus, the Parables of the Pharisee and Publican, the Good Samaritan, the Strayed Sheep, the Lost Piece of Money, the Prodigal Son, Lazarus and the Rich Glutton, and others; which show the mercy and pity of Christ to sinners and the miserable. See S. Irenæus, iii. 4, who recounts each. S. Luke also relates, more fully than the others, the Passion, Resurrection, and Ascension.

Lastly, S. Peter Damianus, in his Sermon on S. Matthew, says, "S. Luke observes the proper method and order when he describes the priestly stock of the Lord and His Person, and, with this object and intent, proceeds to describe at length every part of the Temple and the priests, to the end of the history. For, as the Mediator between God and man in His human nature, He pleased to be King and Priest in one, that through His kingly power He might rule, and, by His office of Priest, atone for us. These two "Personæ" of Christ are especially praised by the Fathers, for to Him principally and by singular prerogative God gave the seat of His Father David, that there might be no end of His Kingdom, and that He might be a Priest for ever, after the order of Melchisedek."

S. Anselm again, on Colos. iv., gives two reasons why S. Luke, more than the others, should speak of the mercy of Christ. 1. S. Luke was a physician of bodies; then, when he turned to Christ, he was made a physician of souls. Hence he speaks, more than the other Evangelists, of the mercies of the Redeemer, by which the weaknesses of sins are driven away. 2. In Christ, he describes the person of a Priest, making intercession for the sins of the whole world

Lastly, our own John de la Haye, in his Oparat. Evangel. chap. 68, recounts the twenty-five privileges granted to S. Luke, where, among other things, from S. Jerome, Bede, and Ado, he says that S. Luke never committed mortal sin, but passed a strict life of continual mortification; that he also preserved his virginity to the end, and was therefore beloved by the Blessed Virgin especially and before all others.

S. Ambrose and Titus of Bostra have commented especially on S. Luke. And Tertullian, in his whole work against Marcion (who had declared the Gospel of S. Luke, though adulterated, to be his own), treats of and explains many passages of this Gospel. Cardinal Toletus, also, wrote at length, and with exactness, on the first twelve chapters.