Text -- Luke 12:18 (NET)

12:18 Then he said, ‘I will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 12:18

I will pull down ( kathelō ).

Future active of kathaireō , an old verb, the usual future being kathairēsō . This second form from the second aorist katheilon (from obsolete helō ) like aphelei in Rev 22:19.

Robertson: Luk 12:18

My barns ( mou tas apothēkas ).

From apotithēmi , to lay by, to treasure. So a granary or storehouse, an old word, six times in the N.T. (Mat 3:12; Mat 6:26; Mat 13:30; Luk 3:17; Luk 12:18, Luk 12:24).

Robertson: Luk 12:18

All my corn ( panta ton siton ).

Better grain (wheat, barley), not maize or Indian corn.

Robertson: Luk 12:18

My goods ( ta agatha mou ).

Like the English, my good things. So the English speak of goods (freight) train.

Vincent: Luk 12:18

Fruits ( γενήματα )

Some texts, however, read τὸν σῖτον , my corn. So Rev.

JFB: Luk 12:16-19

Why is this man called a "fool?" (Luk 12:20) (1) Because he deemed a life of secure and abundant earthly enjoyment the summit of human felicity. (2) Because, possessing the means of this, through prosperity in his calling, he flattered himself that he had a long lease of such enjoyment, and nothing to do but give himself up to it. Nothing else is laid to his charge.

Clarke: Luk 12:18

I will pull down, etc. - The rich are full of designs concerning this life, but in general take no thought about eternity till the time that their goods and their lives are both taken away.

TSK: Luk 12:18

Luk 12:21, Luk 18:4, Luk 18:6; Psa 17:14; Jam 3:15, Jam 4:15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 12:18

I will pull down my barns - The word "barns"here, properly means, "granaries,"or places exclusively designed to put wheat, barley, etc. They were commonly made, by the ancients, "underground,"where grain could be kept a long time more safe from thieves and from vermin. If it be asked why he did not let the old ones remain and build new ones, it may be answered that it would be easier to "enlarge"those already excavated in the earth than to dig new ones.

Poole: Luk 12:16-21

Ver. 16-21. The evangelist lets us know, that these verses contain not a narrative of a matter of fact, but only a representation of something that is too ordinary, by a fictitious story. The scope of it is to justify what our Saviour had said in the verse immediately preceding, that a man’ s life lieth not in the abundance of what he possesseth; for he who hath the greatest possessions may die as soon as he who hath not where to lay down his head, and may be taken away at a time when he is enjoying the fullest satisfactions that he can promise himself, or the creature can afford him. Therefore he acts not like a wise and rational man, that takes care to lay up for himself treasure on earth, and in the mean time neglects the riches of grace. The sense of the parable is to be learned from the epi parabolh , which we have Luk 12:21 ,

So is he that layeth up treasure for himself so foolish and unwise is he, &c. But from this parable we may make general observations:

1. That God maketh his sun to shine and his rain to fall on the just and on the unjust. Men may have laid up much earthly treasure, who are yet very poor towards God.

2. That the increase of riches increaseth care. The rich man saith, What shall I do? The difference between the beggar and the rich man is but this: both are saying, "What shall I do?" The beggar saith, "What shall I do to get money?" The other saith, "What shall I do with it now I have it?"

3. Worldly men’ s fruits are their goods, Luk 12:3 ; they are so in their estimation, and they are so as they are the whole portion that such should have from God.

4. Great estates and enjoyments of this life have a very enticing quality in them.

a) They make us loath to die, and willing to think we shall live many years.

b) They entice us to a spiritual sloth and security, and to sing a requiem to our souls.

c) They entice us to sinful mirth and luxury; Eat, drink, and be merry .

5. He that hath most may have his soul taken from him in a night.

6. A man is no longer owner of the goods of this life, than he can keep an earthly possession of them.

7. When he dies, he knoweth not whose those things shall be; not whether his son or strangers shall inherit them; nor, if his son doth happen to meet with the countenance of the law, doth he know whether that son shall be a wise man or a fool.

8. Hence it appears to be the most egregious folly imaginable, for men to spend their time and strength in getting and laying up treasure upon earth, in the mean time neglecting, or not duly endeavouring, to be rich towards God; both:

a) In that grace by which the soul is justified and accepted; and also,

b) In that grace in the exercise of which alone he may glorify God.

This latter is that which the apostle calls, a being rich in good works, ready to distribute, willing to communicate, & c., 1Ti 6:18 ; where he mentions only one species of good works. For whereas wisdom lies in the choice of the best end, and then of the best means to obtain it, and the best circumstances in the use of those means, the worldly man failing in the first, not choosing the best end, must needs be a spiritual fool. And indeed, of all folly that is the greatest which is seen in the choice of a worse and more ignoble end, before that which is of more advantage, more noble, and excellent; as certainly the acquiring of an eternal happiness and felicity is before an acquiring a mere transitory and uncertain felicity and satisfaction.

Gill: Luk 12:18

And he said, this will I do,.... This was the resolution he came to, and which he took up, without consulting God, or asking leave of him:

I will pull down my barns, and build greater; which was not a very wise one; for he might have let his present barns have stood, and have added new ones to them:

and there will I bestow all my fruits and my goods; he ascribes the increase of his substance to himself, and reckons them his own acquisitions, and entirely owing to his diligence and industry; and therefore calls them my fruits, and my goods; and accounts them his good things, his only good things; as worldly men place all good and happiness in outward enjoyments, having no notion of spiritual and eternal good things he determines to lay up all in his barns, for his own use and service, and nothing for God and his interest, nor any thing for the poor and their relief.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 12:18

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² sn Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.

Commentary -- Verse Range Notes

TSK Synopsis: Luk 12:1-59

1 Christ preaches to his apostles to avoid hypocrisy, and fearfulness in publishing his doctrine;

13 warns the people to beware of covetousness, by the parable of the rich man who set up greater barns.

22 We must not be over careful of earthly things,

31 but seek the kingdom of God;

33 give alms;

35 be ready at a knock to open to our Lord whensoever he comes.

41 Christ's ministers are to see to their charges,

49 and look for persecution.

54 The people must take this time of grace;

57 because it is a fearful thing to die without reconciliation.

MHCC: Luk 12:13-21

Christ's kingdom is spiritual, and not of this world. Christianity does not meddle with politics; it obliges all to do justly, but wordly dominion is not founded in grace. It does not encourage expectations of worldly advantages by religion. The rewards of Christ's disciples are of another nature. Covetousness is a sin we need constantly to be warned against; for happiness and comfort do not depend on the wealth of this world. The things of the world will not satisfy the desires of a soul. Here is a parable, which shows the folly of carnal worldling while they live, and their misery when they die. The character drawn is exactly that of a prudent, worldly man, who has no grateful regard to the providence of God, nor any right thought of the uncertainty of human affairs, the worth of his soul, or the importance of eternity. How many, even among professed Christians, point out similar characters as models for imitation, and proper persons to form connexions with! We mistake if we think that thoughts are hid, and thoughts are free. When he saw a great crop upon his ground, instead of thanking God for it, or rejoicing to be able to do more good, he afflicts himself. What shall I do now? The poorest beggar in the country could not have said a more anxious word. The more men have, the more perplexity they have with it. It was folly for him to think of making no other use of his plenty, than to indulge the flesh and gratify the sensual appetites, without any thought of doing good to others. Carnal worldlings are fools; and the day is coming when God will call them by their own name, and they will call themselves so. The death of such persons is miserable in itself, and terrible to them. Thy soul shall be required. He is loth to part with it; but God shall require it, shall require an account of it, require it as a guilty soul to be punished without delay. It is the folly of most men, to mind and pursue that which is for the body and for time only, more than that for the soul and eternity.

Matthew Henry: Luk 12:13-21

We have in these verses,

I. The application that was made to Christ, very unseasonably, by one of his hearers, desiring him to interpose between him and his brother in a matter that concerned the estate of the family (Luk 12:13): " Master, speak to my brother; speak as a prophet, speak as a king, speak with authority; he is one that will have regard to what thou sayest; speak to him, that he divide the inheritance with me. "Now, 1. Some think that his brother did him wrong, and that he appealed to Christ to right him, because he knew the law was costly. His brother was such a one as the Jews called Ben-hamesen - a son of violence, that took not only his own part of the estate, but his brother's too, and forcibly detained it from him. Such brethren there are in the world, who have no sense at all either of natural equity or natural affection, who make a prey of those whom they ought to patronize and protect. They who are so wronged have God to go to, who will execute judgment and justice for those that are oppressed. 2. Others think that he had a mind to do his brother wrong, and would have Christ to assist him; that, whereas the law gave the elder brother a double portion of the estate, and the father himself could not dispose of what he had but by that rule (Deu 21:16, Deu 21:17), he would have Christ to alter that law, and oblige his brother, who perhaps was a follower of Christ at large, to divide the inheritance equally with him, in gavel-kind, share and share alike, and to allot him as much as his elder brother. I suspect that this was the case, because Christ takes occasion from it to warn against covetousness, pleonexia - a desire of having more, more than God in his providence has allotted us. It was not a lawful desire of getting his own, but a sinful desire of getting more than his own.

II. Christ's refusal to interpose in this matter (Luk 12:14): Man, who made me a judge or divider over you? In matters of this nature, Christ will not assume either a legislative power to alter the settled rule of inheritances, or a judicial power to determine controversies concerning them. He could have done the judge's part, and the lawyer's, as well as he did the physician's, and have ended suits at law as happily as he did diseases; but he would not, for it was not in his commission: Who made me a judge? Probably he refers to the indignity done to Moses by his brethren in Egypt, with which Stephen upbraided the Jews, Act 7:27, Act 7:35. "If I should offer to do this, you would taunt me as you did Moses, Who made thee a judge or a divider? "He corrects the man's mistake, will not admit his appeal (it was coram non judice - not before the proper judge ), and so dismisses his bill. If he had come to him to desire him to assist his pursuit of the heavenly inheritance, Christ would have given him his best help; but as to this matter he has nothing to do: Who made me a judge? Note, Jesus Christ was no usurper; he took no honour, no power, to himself, but what was given him, Heb 5:5. Whatever he did, he could tell by what authority he did it, and who gave him that authority. Now this shows us what is the nature and constitution of Christ's kingdom. It is a spiritual kingdom, and not of this world. 1. It does not interfere with civil powers, nor take the authority of princes out of their hands. Christianity leaves the matter as it found it, as to civil power. 2. It does not intermeddle with civil rights; it obliges all to do justly, according to the settled rules of equity, but dominion is not founded in grace. 3. It does not encourage our expectations of worldly advantages by our religion. If this man will be a disciple of Christ, and expects that in consideration of this Christ should give him his brother's estate, he is mistaken; the rewards of Christ's disciples are of another nature. 4. It does not encourage our contests with our brethren, and our being rigorous and high in our demands, but rather, for peace' sake, to recede from our right. 5. It does not allow ministers to entangle themselves in the affairs of this life (2Ti 2:4), to leave the word of God to serve tables. There are those whose business it is, let it be left to them, Tractent fabrilia fabri - Each workman to his proper craft.

III. The necessary caution which Christ took occasion from this to give to his hearers. Though he came not to be a divider of men's estates, he came to be a director of their consciences about them, and would have all take heed of harbouring that corrupt principle which they saw to be in others the root of so much evil. Here is,

1. The caution itself (Luk 12:15): Take heed and beware of covetousness; horate - " Observe yourselves, keep a jealous eye upon your own hearts, lest covetous principles steal into them; and phulassesthe - preserve yourselves, keep a strict band upon your own hearts, lest covetous principles rule and give law in them."Covetousness is a sin which we have need constantly to watch against, and therefore frequently to be warned against.

2. The reason of it, or an argument to enforce this caution: For a man's life consisteth not in the abundance of the things which he possesseth; that is, "our happiness and comfort do not depend upon our having a great deal of the wealth of this world."(1.) The life of the soul, undoubtedly, does not depend upon it, and the soul is the man. The things of the world will not suit the nature of a soul, nor supply its needs, nor satisfy its desires, nor last so long as it will last. Nay, (2.) Even the life of the body and the happiness of that do not consist in an abundance of these things; for many live very contentedly and easily, and get through the world very comfortably, who have but a little of the wealth of it (a dinner of herbs with holy love is better than a feast of fat things ); and, on the other hand, many live very miserably who have a great deal of the things of this world; they possess abundance, and yet have no comfort of it; they bereave their souls of good, Ecc 4:8. Many who have abundance are discontented and fretful, as Ahab and Haman; and then what good does their abundance do them?

3. The illustration of this by a parable, the sum of which is to show the folly of carnal worldlings while they live, and their misery when they die, which is intended not only for a check to that man who came to Christ with an address about his estate, while he was in no care about his soul and another world, but for the enforcing of that necessary caution to us all, to take heed of covetousness. The parable gives us the life and death of a rich man, and leaves us to judge whether he was a happy man.

(1.) Here is an account of his worldly wealth and abundance (Luk 12:16): The ground of a certain rich man brought forth plentifully, chōra - regio - the country. He had a whole country to himself, a lordship of his own; he was a little prince. Observe, His wealth lay much in the fruits of the earth, for the king himself is served by the field, Ecc 5:9. He had a great deal of ground, and his ground was fruitful; much would have more, and he had more. Note, The fruitfulness of the earth is a great blessing, but it is a blessing which God often gives plentifully to wicked men, to whom it is a snare, that we may not think to judge of his love or hatred by what is before us.

(2.) Here are the workings of his heart, in the midst of this abundance. We are here told what he thought within himself, Luk 12:17. Note, The God of heaven knows and observes whatever we think within ourselves, and we are accountable to him for it. He is both a discerner and judge of the thoughts and intents of the heart. We mistake if we imagine that thoughts are hid and thoughts are free. Let us here observe,

[1.] What his cares and concerns were. When he saw an extraordinary crop upon his ground, instead of thanking God for it, or rejoicing in the opportunity it would give him of doing the more good, he afflicts himself with this thought, What shall I do, because I have no room where to bestow my fruits? He speaks as one at a loss, and full of perplexity. What shall I do now? The poorest beggar in the country, that did not know where to get a meal's meat, could not have said a more anxious word. Disquieting care is the common fruit of an abundance of this world, and the common fault of those that have abundance. The more men have, the more perplexity they have with it, and the more solicitous they are to keep what they have and to add to it, how to spare and how to spend; so that even the abundance of the rich will not suffer them to sleep, for thinking what they shall do with what they have and how they shall dispose of it. The rich man seems to speak it with a sigh, What shall I do? And if you ask, Why, what is the matter? Truly he had abundance of wealth, and wants a place to put it in, that is all.

[2.] What his projects and purposes were, which were the result of his cares, and were indeed absurd and foolish like them (Luk 12:18): " This will I do, and it is the wisest course I can take, I will pull down my barns, for they are too little, and I will build greater, and there will I bestow all my fruits and my goods, and then I shall be at ease."Now here, First, It was folly for him to call the fruits of the ground his fruits and his goods. He seems to lay a pleasing emphasis upon that, my fruits and my goods; whereas what we have is but lent us for our use, the property is still in God; we are but stewards of our Lord's goods, tenants at will of our Lord's land. It is my corn (saith God) and my wine, Hos 2:8, Hos 2:9. Secondly, It was folly for him to hoard up what he had, and then to think it well bestowed. There will I bestow it all; as if none must be bestowed upon the poor, none upon his family, none upon the Levite and the stranger, the fatherless and the widow, but all in the great barn. Thirdly, It was folly for him to let his mind rise with his condition; when his ground brought forth more plentifully than usual, then to talk of bigger barns, as if the next year must needs be as fruitful as this, and much more abundant, whereas the barn might be as much too big the next year as it was too little this. Years of famine commonly follow years of plenty, as they did in Egypt; and therefore it were better to stack some of his corn for this once. Fourthly, It was folly for him to think to ease his care by building new barns, for the building of them would but increase his care; those know this who know any thing of the spirit of building. The way that God prescribes for the cure of inordinate care is certainly successful, but the way of the world does but increase it. Besides, when he had done this, there were other cares that would still attend him; the greater the barns, still the greater the cares, Ecc 5:10. Fifthly, It was folly for him to contrive and resolve all this absolutely and without reserve. This I will do: I will pull down my barns and will build greater, yea, that I will; without so much as that necessary proviso, If the Lord will, I shall live, Jam 4:13-15. Peremptory projects are foolish projects; for our times are in God's hand, and not in our own, and we do not so much as know what shall be on the morrow.

[3.] What his pleasing hopes and expectations were, when he should have made good these projects. "Then I will say to my soul, upon the credit of this security, whether God say it or no, Soul, mark what I say, thou hast much goods laid up for many years in these barns; now take thine ease, enjoy thyself, eat, drink, and be merry, "Luk 12:19. Here also appears his folly, as much in the enjoyment of his wealth as in the pursuit of it. First, It was folly for him to put off his comfort in his abundance till he had compassed his projects concerning it. When he has built bigger barns, and filled them (which will be a work of time), then he will take his ease; and might he not as well have done that now? Grotius here quotes the story of Pyrrhus, who was projecting to make himself master of Sicily, Africa, and other places, in the prosecution of his victories. Well, says his friend Cyneas, and what must we do then? Postea vivemus , says he, Then we will live; At hoc jam licet , says Cyneas, We may live now if we please. Secondly, It was folly for him to be confident that his goods were laid up for many years, as if his bigger barns would be safer than those he had; whereas in an hour's time they might be burnt to the ground and all that was laid up in them, perhaps by lightning, against which there is no defence. A few years may make a great change; moth and rust may corrupt, or thieves break through and steal. Thirdly, It was folly for him to count upon certain ease, when he had laid up abundance of the wealth of this world, whereas there are many things that may make people uneasy in the midst of their greatest abundance. One dead fly may spoil a whole pot of precious ointment; and one thorn a whole bed of down. Pain and sickness of body, disagreeableness of relations, and especially a guilty conscience, may rob a man of his ease, who has ever so much of the wealth of this world. Fourthly, It was folly for him to think of making no other use of his plenty than to eat and drink, and to be merry; to indulge the flesh, and gratify the sensual appetite, without any thought of doing good to others, and being put thereby into a better capacity of serving God and his generation: as if we lived to eat, and did not eat to live, and the happiness of man consisted in nothing else but in having all the gratifications of sense wound up to the height of pleasurableness. Fifthly, It was the greatest folly of all to say all this to his soul. if he had said, Body, take thine ease, for thou hast goods laid up for many years, there had been sense in it; but the soul, considered as an immortal spirit, separable from the body, was no way interested in a barn full of corn or a bag full of gold. If he had had the soul of a swine, he might have blessed it with the satisfaction of eating and drinking; but what is this to the soul of a man, that has exigencies and desires which these things will be no ways suited to? It is the great absurdity which the children of this world are guilty of that they portion their souls in the wealth of the world and the pleasures of sense.

(3.) Here is God's sentence upon all this; and we are sure that his judgment is according to truth. He said to himself, said to his soul, Take thine ease. If God had said so too, the man had been happy, as his Spirit witnesses with the spirit of believers to make them easy. But God said quite otherwise; and by his judgment of us we must stand or fall, not by ours of ourselves, 1Co 4:3, 1Co 4:4. His neighbours blessed him (Psa 10:3), praised him as doing well for himself (Psa 49:18); but God said he did ill for himself: Thou fool, this night thy soul shall be required of thee, Luk 12:20. God said to him, that is, decreed this concerning him, and let him know it, either by his conscience or by some awakening providence, or rather by both together. This was said when he was in the fulness of his sufficiency (Job 20:22), when his eyes were held waking upon his bed with his cares and contrivances about enlarging his barns, not by adding a bay or two more of building to them, which might serve to answer the end, but by pulling them down and building greater, which was requisite to please his fancy. When he was forecasting this, and had brought it to an issue, and then lulled himself asleep again with a pleasing dream of many years' enjoyment of his present improvements, then God said this to him. Thus Belshazzar was struck with terror by the hand-writing on the wall, in the midst of his jollity. Now observe what God said,

[1.] The character he gave him: Thou fool, thou Nabal, alluding to the story of Nabal, that fool (Nabal is his name, and folly is with him) whose heart was struck dead as a stone while he was regaling himself in the abundance of his provision for his sheep-shearers. Note, Carnal worldlings are fools, and the day is coming when God will call them by their own name, Thou fool, and they will call themselves so.

[2.] The sentence he passed upon him, a sentence of death: This night thy soul shall be required of thee; they shall require thy soul (so the words are), and then whose shall those things be which thou hast provided? He thought he had goods that should be his for many years, but he must part from them this night; he thought he should enjoy them himself, but he must leave them to he knows not who. Note, The death of carnal worldlings is miserable in itself and terrible to them.

First, It is a force, an arrest; it is the requiring of the soul, that soul that thou art making such a fool of; what hast thou to do with a soul, who canst use it no better? Thy soul shall be required; this intimates that he is loth to part with it. A good man, who has taken his heart off from this world, cheerfully resigns his soul at death, and gives it up; but a worldly man has it torn from him with violence; it is a terror to him to think of leaving this world. They shall require thy soul. God shall require it; he shall require an account of it. "Man, woman, what hast thou done with thy soul. Give an account of that stewardship." They shall; that is, evil angels as the messengers of God's justice. As good angels receive gracious souls to carry them to their joy, so evil angels receive wicked souls to carry them to the place of torment; they shall require it as a guilty soul to be punished. The devil requires thy soul as his own, for it did, in effect, give itself to him.

Secondly, It is a surprise, an unexpected force. It is in the night, and terrors in the night are most terrible. The time of death is day-time to a good man; it is his morning. But it is night to a worldling, a dark night; he lies down in sorrow. It is this night, this present night, without delay; there is no giving bail, or begging a day. This pleasant night, when thou art promising thyself many years to come, now thou must die, and go to judgment. Thou art entertaining thyself with the fancy of many a merry day, and merry night, and merry feast; but, in the midst of all, here is an end of all, Isa 21:4.

Thirdly, It is the leaving of all those things behind which they have provided, which they have laboured for, and prepared for hereafter, with abundance of toil and care. All that which they have placed their happiness in, and built their hope upon, and raised their expectations fRom. they must leave behind. Their pomp shall not descend after them (Psa 49:17), but they shall go as naked out of the world as they came into it, and they shall have no benefit at all by what they have hoarded up either in death, in judgment, or in their everlasting state.

Fourthly, It is leaving them to they know not who: "Then whose shall those things be? Not thine to be sure, and thou knowest not what they will prove for whom thou didst design them, thy children and relations, whether they will be wise or fools (Ecc 2:18, Ecc 2:19), whether such as will bless thy memory or curse it, be a credit to thy family or a blemish, do good or hurt with what thou leavest them, keep it or spend it; nay, thou knowest not but those for whom thou dost design it may be prevented from the enjoyment of it, and it may be turned to somebody else thou little thinkest of; nay, though thou knowest to whom thou leavest it, thou knowest not to whom they will leave it, or into whose hand it will come at last."If many a man could have foreseen to whom his house would have come after his death, he would rather have burned it than beautified it.

Fifthly, It is a demonstration of his folly. Carnal worldlings are fools while they live: this their way is their folly (Psa 49:13); but their folly is made most evident when they die: at his end he shall be a fool (Jer 17:11); for then it will appear that he took pains to lay up treasure in a world he was hastening fRom. but took no care to lay it up in the world he was hastening to.

Lastly, Here is the application of this parable (Luk 12:21): So is he, such a fool, a fool in God's judgment, a fool upon record, that layeth up treasure for himself, and is not rich towards God. This is the way and this is the end of such a man. Observe here,

1. The description of a worldly man: He lays up treasure for himself, for the body, for the world, for himself in opposition to God, for that self that is to be denied. (1.) It is his error that he counts his flesh himself, as if the body were the man. If self be rightly stated and understood, it is only the true Christian that lays up treasure for himself, and is wise for himself, Pro 9:12. (2.) It is his error that he makes it his business to lay up for the flesh, which he calls laying up for himself. All his labour is for his mouth (Ecc 6:7), making provision for the flesh. (3.) It is his error that he counts those things his treasure which are thus laid up for the world, and the body, and the life that now is; they are the wealth he trusts to, and spends upon, and lets out his affections toward. (4.) The greatest error of all is that he is in no care to be rich towards God, rich in the account of God, whose accounting us rich makes us so (Rev 2:9), rich in the things of God, rich in faith (Jam 2:5), rich in good works, in the fruits of righteousness (1Ti 6:18), rich in graces, and comforts, and spiritual gifts. Many who have abundance of this world are wholly destitute of that which will enrich their souls, which will make them rich towards God, rich for eternity.

2. The folly and misery of a worldly man: So is he. Our Lord Jesus Christ, who knows what the end of things will be, has here told us what his end will be. Note, It is the unspeakable folly of the most of men to mind and pursue the wealth of this world more than the wealth of the other world, that which is merely for the body and for time, more than that which is for the soul and eternity.

Barclay: Luk 12:13-34

It was not uncommon for people in Palestine to take their unsettled disputes to respected Rabbis; but Jesus refused to be mixed up in anyone's disputes about money. But out of that request there came to Jesus an opportunity to lay down what his followers' attitude to material things should be. He had something to say both to those who had an abundant supply of material possessions and to those who had not.

(i) To those who had an abundant supply of possessions Jesus spoke this parable of the Rich Fool. Two things stand out about this man.

(a) He never saw beyond himself. There is no parable which is so full of the words, I, me, my and mine. A schoolboy was once asked what parts of speech my and mine are. He answered, "Aggressive pronouns." The rich fool was aggressively self-centred. It was said of a self-centred young lady, "Edith lived in a little world, bounded on the north, south, east and west by Edith." The famous criticism was made of a self-centred person, "There is too much ego in his cosmos." When this man had a superfluity of goods the one thing that never entered his head was to give any away. His whole attitude was the very reverse of Christianity. Instead of denying himself he aggressively affirmed himself; instead of finding his happiness in giving he tried to conserve it by keeping.

John Wesley's rule of life was to save all he could and give all he could. When he was at Oxford he had an income of 30 British pounds a year. He lived on 28 pounds and gave 2 pounds away. When his income increased to 60 pounds, 90 pounds and 120 pounds per year, he still lived on 28 pounds and gave the balance away. The Accountant-General for Household Plate demanded a return from him. His reply was, "I have two silver tea spoons at London and two at Bristol. This is all the plate which I have at present; and I shall not buy any more, while so many around me want bread."

The Romans had a proverb which said that money was like sea-water; the more a man drank the thirstier he became. And so long as a man's attitude is that of the rich fool his desire will always be to get more--and that is the reverse of the Christian way.

(b) He never saw beyond this world. All his plans were made on the basis of life here. There is a story of a conversation between a young and ambitious lad and an older man who knew life. Said the young man, "I will learn my trade." "And then?" said the older man. "I will set up in business." "And then?" "I will make my fortune." "And then?" "I suppose that I shall grow old and retire and live on my money." "And then?" "Well, I suppose that some day I will die." "And then?" came the last stabbing question.

The man who never remembers that there is another world is destined some day for the grimmest of grim shocks.

(ii) But Jesus had something to say to those who had few possessions. In all this passage the thought which Jesus forbids is anxious thought or worry. Jesus never ordered any man to live in a shiftless, thriftless, reckless way. What he did tell a man was to do his best and then leave the rest to God. The lilies Jesus spoke of were the scarlet anemones. After one of the infrequent showers of summer rain, the mountain side would be scarlet with them; they bloomed one day and died. Wood was scarce in Palestine, and it was the dried grasses and wild flowers that were used to feed the oven fire. "If," said Jesus, "God looks after the birds and the flowers, how much more will he care for you?"

Jesus said, "Seek first the kingdom of God." We saw that God's kingdom was a state on earth in which his will was as perfectly done as it is in heaven. So Jesus is saying, "Bend all your life to obeying God's will and rest content with that. So many people give all their effort to heap up things which in their very nature cannot last. Work for the things which last forever, things which you need not leave behind when you leave this earth, but which you can take with you."

In Palestine wealth was often in the form of costly raiment; the moths could get at the fine clothes and leave them ruined. But if a man clothes his soul with the garments of honour and purity and goodness, nothing on earth can injure them. If a man seeks the treasures of heaven, his heart will be fixed on heaven; but if he seeks the treasures of earth, his heart will be thirled to earth--and some day he must say good-bye to them, for, as the grim Spanish proverb has it, "There are no pockets in a shroud."

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 12:1--13:18

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

Teaching of the disciples continues as primary in this part of the third Gospel (9:51-19:10). Jesus' words to them at the beginning of the present section (12:1-13:17) broadened to include the crowds toward the end.

Constable: Luk 12:13-21

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

Jesus continued to teach His disciples the importance of following Him faithfully. Responding to a request from someone in the crowd, presumably not a disciple, Jesus warned against greed. Greed is one of the greatest temptations that disciples as well as other people face. It has lured many disciples from the path of faithfulness.

"If in the earlier section the hypocrisy of the Pharisees introduced teaching for the disciples on avoiding hypocrisy and being fearless in confession, Jesus now uses the avarice of the crowd to introduce teaching for the disciples on trust in God and freedom from greed for material possessions (12:22-34)."³⁰⁴

Constable: Luk 12:16-21

The parable of the rich fool 12:16-21

12:16-18 Jesus told the parable of the rich fool to illustrate His point (v. 15). He presented the rich man as an intelligent farmer. The farmer did only what was reasonable. Jesus was not faulting him for his plans. Likewise the man's concern about his inheritance was a legitimate concern (v. 13).

12:19 The rich man's folly lay in what he failed to consider, not in the plans that he made. His words to himself indicate that he thought his life consisted in the abundance of his possessions alone, but there was more to life than he realized, namely life beyond the grave. The man used a common form of address in speaking to himself (cf. Ps. 41:6, 12; 42:5). "Soul" or "self" translates the Greek psyche that frequently represents the whole person as it does here (e.g., James 1:21; 5:20).

12:20 God said something different to the man than he had said to himself. This contrast shows the error of the rich man's thinking. In the Old Testament a fool is essentially someone who disbelieves or disregards God (e.g., Ps. 14:1; cf. Luke 11:40). That is precisely what this man had done regarding the meaning of life. He had thought that he would be comfortable for many years to come (v. 19), but God demanded his life that very night. This loss of life contrasts with his accumulation of possessions. Now he had nothing left, and his possessions would pass to his heirs (cf. Eccles. 2:18-19). This fact could not have escaped the notice of the man who posed the question about his inheritance (v. 13). Even if he got part of his brother's inheritance, he might not keep it long.

12:21 Jesus drew the application. A person who only enriches himself and does not lay up treasure in heaven is a fool (cf. Matt. 6:19; 1 Tim. 6:6-10; James 1:10). "For himself" contrasts with "toward God." This translation preserves the form of the contrast in the Greek text. The point of the contrast is the difference between riches on earth and riches in heaven.

In this teaching with its illustrative parable Jesus taught His disciples and the multitude to beware of a foolish attitude toward material possessions. The wrong attitude is that the richness of life depends on the richness of wealth. Disciples need to be aware of this viewpoint because the desire to increase wealth can draw them away from following Jesus faithfully. This is especially true since Jesus promised them opposition and persecution rather than wealth and comfort. Material possessions cannot provide the quality of life that intimacy with God can. Disciples should live with what God has revealed about life beyond the grave, specifically reward or loss of reward, clearly in view rather than living for the present.

"A test of our heart is how we give. Are we generous or are we hoarders? This is a test that we have to engage in privately before the Lord. No one can tell someone else exactly how to answer such questions, for there is no magic percentage that is to be reached."³⁰⁵

College: Luk 12:1-59

LUKE 12

11. Warnings and Encouragements (12:1-12)

¹ Meanwhile, when a crowd of many thousands had gathered, so that they were trampling on one another, Jesus began to speak first to his disciples, saying: " Be on your guard against the yeast of the Pharisees, which is hypocrisy. ² There is nothing concealed that will not be disclosed, or hidden that will not be made known. ³ What you have said in the dark will be heard in the daylight, and what you have whispered in the ear in the inner rooms will be proclaimed from the roofs.

⁴" I tell you, my friends, do not be afraid of those who kill the body and after that can do no more. ⁵ But I will show you whom you should fear: Fear him who, after the killing of the body, has power to throw you into hell. Yes, I tell you, fear him. ⁶ Are not five sparrows sold for two pennies ^a ? Yet not one of them is forgotten by God. ⁷ Indeed, the very hairs of your head are all numbered. Don't be afraid; you are worth more than many sparrows.

⁸" I tell you, whoever acknowledges me before men, the Son of Man will also acknowledge him before the angels of God. ⁹ But he who disowns me before men will be disowned before the angels of God. ¹⁰ And everyone who speaks a word against the Son of Man will be forgiven, but anyone who blasphemes against the Holy Spirit will not be forgiven.

¹¹" When you are brought before synagogues, rulers and authorities, do not worry about how you will defend yourselves or what you will say, ¹² for the Holy Spirit will teach you at that time what you should say."

^a 6 Greek two assaria

Having spoken to a group of Pharisees directly, Jesus now warns his disciples about the sort of hypocrisy typified by the Pharisees. He tells his followers that they will be tempted to be hypocrites by denying Jesus in the face of persecution. However, they are not to fear their persecutors. God will protect them, for he loves them. When brought before various officials, the Holy Spirit will give them the words they will need.

1a. Luke's mention of the crowd of many thousands sets the scene for the teaching addressed to the crowds which will intermittently follow the private teaching of the disciples. It also testifies to the popularity of Jesus among the common people (so much that the crowds were trampling on one another ).

1b-3. Jesus first tells his followers that they must guard against hypocrisy. He calls this sin the yeast of the Pharisees because of the way that this lack of integrity tends to spread in any culture. Using traditional proverbial language in verses 2 and 3, Jesus warns his disciples that hypocrites will be exposed for what they really are on the day when all will be made known. The secrets which anyone has said in the dark will be heard in the daylight on the day when God makes his judgments. Nothing can be hidden from God.

4-7. Therefore Jesus' followers should not fear those who persecute them but should rather fear God. The persecutors only have power to kill and can do no ultimate harm. However, it is God who has power to throw a person into hell, and that is what will be done to hypocrites. In the face of persecution they must trust God, because he knows and loves each of them. Since God knows and cares for even the sparrows, which are almost worthless to human beings, he loves even more those who are followers of his Son. So Jesus' disciples need not be afraid.

8-10. Returning to the theme of hypocrisy (or perhaps speaking of possible apostasy), Jesus tells these followers about his role in the final judgment. He will at that time approve those who acknowledge him before men. But he will disown those who do not confess him. He does reassure them that there is, of course, forgiveness for those who during their lives may speak a word against the Son of Man, assuming they repent of this sin. However, anyone who blasphemes against the Holy Spirit will not be forgiven . This enigmatic statement is explained in Luke as in no other Gospel, since Luke narrates the coming of the Holy Spirit upon believers in the book of Acts. Luke probably intends his readers to understand that it is one thing to speak against Jesus, who was perceived wrongly by so many before his resurrection (and even after his resurrection, as in the case of Paul). One could simply be misguided and misinformed. It is quite another thing to stand against the Holy Spirit's repeated attempts to convict and convince a sinner to turn to Jesus. This attitude reflects a heart which should know better but is hard and therefore closed to the workings of God's Spirit. For this person there can be no forgiveness, because there can be no repentance.

11-12. Jesus' final words to these future evangelists is that they do not have to worry about how they will defend themselves. The Holy Spirit will give them the words at the time they are needed.

The book of Acts contains one story after another of the disciples following these words of Jesus in every detail. They speak boldly about their faith in Jesus when they are persecuted. They are not afraid even of those who threaten to kill them. They trust completely in God, and his Spirit gives them the words when they are brought before " synagogues, rulers, and authorities."

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

¹³ Someone in the crowd said to him, " Teacher, tell my brother to divide the inheritance with me."

¹⁴ Jesus replied, " Man, who appointed me a judge or an arbiter between you?" ¹⁵ Then he said to them, " Watch out! Be on your guard against all kinds of greed; a man's life does not consist in the abundance of his possessions."

¹⁶ And he told them this parable: " The ground of a certain rich man produced a good crop. ¹⁷ He thought to himself, 'What shall I do? I have no place to store my crops.'

¹⁸" Then he said, 'This is what I'll do. I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. ¹⁹ And I'll say to myself, " You have plenty of good things laid up for many years. Take life easy; eat, drink and be merry.'"

²⁰" But God said to him, 'You fool! This very night your life will be demanded from you. Then who will get what you have prepared for yourself?'

²¹" This is how it will be with anyone who stores up things for himself but is not rich toward God."

The parable of the rich fool is one of several stories about possessions which are unique to Luke's Gospel. When asked to resolve a dispute between two brothers, Jesus once again surprises his hearers when he talks not of fairness but of greed. As Jesus addresses his disciples and the crowd, Luke's early and modern readers overhear these very challenging words about the proper use of possessions.

13-15. The reader is not told why the brother will not divide the inheritance , but it does not matter in this instance. Jesus insists that his role is not to act as a judge in family disputes. He has come, however, to talk about the standards of the kingdom of God, and so he takes this opportunity to do so. Speaking to the crowds, he warns, " Watch out! Be on your guard against all kinds of greed." Greed, as Jesus defines it, is not the exclusive property of the rich and powerful. In fact, as the concept is discussed in Luke, it is the common desire to accumulate more than one presently has. There are various reasons for this desire, ranging from desire for prestige and luxury to the desire to secure one's own future.

Since we do not know the circumstances, we should not judge this man. However, Jesus suggests that the demand for personal rights is often simply a cloak for plain old selfishness and greed. Therefore he tells a parable to show that a life must not be evaluated on the basis of the abundance of possessions .

16-17. The man in the parable was a rich man even before his good crop . When he asks himself, " What shall I do?" the reader knows the proper response, having already heard John the Baptist and Jesus answer the same question (see 3:10-14; 10:25-37) and speak on the subject of wealth and poverty on several occasions (esp. 20-26). The question will be asked again in 16:3, where a positive example is offered. This rich man should give to the poor.

18-19. The rich man is quite proud of himself for having done so well. He uses the first personal pronoun eleven times (" I" and " my" ). He has obviously accumulated not only grain but also goods (possessions of various sorts). His goal is the goal of that culture, Luke's culture, and every culture since. He simply wants to take life easy , that is, to eat, drink, and be merry. Jesus condemns the very desire. The follower of Jesus cannot eat, drink, and be merry without helping those who have nothing to eat or drink. Life is not about " taking it easy" but about serving those who do not have it so easy.

20-21. The futility of hoarding the " good things" of this world becomes painfully clear when God announces the end of his life this very night . The point is not simply that " You can't take it with you." It is, as Jesus later says, " Use worldly wealth . . . so that when it is gone, you will be welcomed into eternal dwellings" (16:9). For more on Luke's teaching on the use of possessions, see the supplemental study on " Poor and Rich."

13. Do Not Worry (12:22-34)

²² Then Jesus said to his disciples: " Therefore I tell you, do not worry about your life, what you will eat; or about your body, what you will wear. ²³ Life is more than food, and the body more than clothes. ²⁴ Consider the ravens: They do not sow or reap, they have no storeroom or barn; yet God feeds them. And how much more valuable you are than birds! ²⁵ Who of you by worrying can add a single hour to his life ^a ? ²⁶ Since you cannot do this very little thing, why do you worry about the rest?

²⁷" Consider how the lilies grow. They do not labor or spin. Yet I tell you, not even Solomon in all his splendor was dressed like one of these. ²⁸ If that is how God clothes the grass of the field, which is here today, and tomorrow is thrown into the fire, how much more will he clothe you, O you of little faith! ²⁹ And do not set your heart on what you will eat or drink; do not worry about it. ³⁰ For the pagan world runs after all such things, and your Father knows that you need them. ³¹ But seek his kingdom, and these things will be given to you as well. ³²" Do not be afraid, little flock, for your Father has been pleased to give you the kingdom. ³³ Sell your possessions and give to the poor. Provide purses for yourselves that will not wear out, a treasure in heaven that will not be exhausted, where no thief comes near and no moth destroys. ³⁴ For where your treasure is, there your heart will be also.

^a 25 Or single cubit to his height

Jesus continues on the same basic topic but addresses the concerns of a different group. Whereas he has just spoken to the crowds about the sinfulness of " storing things up for oneself," he now speaks to his disciples, whose problem is very different. They have nothing stored up, because they have left everything. The implicit question is, " How will those who give their lives for others be cared for? Does not a life of following Jesus create very real problems for sustaining life itself?" Jesus answers that his disciples need not worry, for God loves them and will provide everything they need.

22. Speaking to his disciples rather than " the crowd" (12:13), Jesus summarizes what he will say in a single sentence: " Do not worry about your life . . . or about your body." The most basic physical need for sustaining life was (and is) food; and the most basic need of the body (at least in first-century Jewish culture) is clothing. In that culture the most essential possessions for basic survival were food and clothing. Poor people would own only one set of clothes, which would cover them and protect them from the cold.

23. Jesus, however, says that these necessities of life are not the most important aspects of life. Therefore, supplying these needs is not an adequate purpose for living. Life is more than food, and the body is more than clothes. The purpose of life is actually the pursuit of the kingdom (v. 31).

24-26. The term " worry" (which translates two different words) is used four times in this text. Whereas greed is often the sin of the rich, worry is often the sin of the poor. Jesus counsels that his followers should be like the ravens and the lilies , neither of whom worries about food or clothes. The ravens have no storeroom or barn (as did the rich fool). God feeds them , and he will certainly care for his people, who are much more valuable . . . than birds . Furthermore, worrying does not help anyhow. Worrying will not add even one single hour to a person's life, and so it obviously cannot insure that one will always have food. Only God can be counted on to provide food.

27-30. The same is true with regard to clothing. The lilies . . . do not labor or spin (fabric). But not even the richest man in Jewish history, Solomon, was dressed like a lily. Therefore if God cares for lilies (which have no value except to be burned for fuel), how much more can he be relied upon to provide clothes for those who love him? Worry is a sign of little faith , and is characteristic of those in the pagan world .

31. Therefore the disciples must give up their worry and concentrate their energy upon his kingdom . Those who do so will be given these things (food and clothes) and the kingdom.

32-33a. Jesus ends this section about worry with a word of encouragement. The command, " Do not be afraid, little flock," reintroduces a metaphor last seen in 10:3, where Jesus sent the disciples out as " lambs among wolves." Here the sense is that God will provide for their needs just as a shepherd provides for his sheep. The sheep have no reason to fear, because the shepherd is near. He looks on them as his own flock, since he has given them the kingdom (accepted them as members of the kingdom). Since God will provide for their needs, they can sell their possessions and give to the poor .

33b. Once again Luke records Jesus instructing his disciples to help the poor. This time he has answered the objection of those with little faith concerning how their own needs will be met. He finishes the section explaining what happens as a result of selling and giving to the poor. Those who do so provide purses for themselves that will not wear out . They deposit a treasure in heaven . Jesus also suggests just how precarious is earthly wealth when he states that in heaven, no thief comes near and no moth destroys .

34. Jesus' final statement speaks of the link between one's treasure and one's heart . Those who have great wealth will find that their hearts are also focused upon that wealth. " It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God" (18:25). But those who use their resources for kingdom purposes will find their hearts focused on the kingdom.

The early church in Acts demonstrates precisely what Jesus is teaching here. The believers in Jerusalem " sold their possessions" and distributed the proceeds to the poor (Acts 2:42-47). When they did so, no one was in need - not the poor and not those who sold possessions and gave to the poor.

14. Watchfulness (12:35-48)

³⁵" Be dressed ready for service and keep your lamps burning, ³⁶ like men waiting for their master to return from a wedding banquet, so that when he comes and knocks they can immediately open the door for him. ³⁷ It will be good for those servants whose master finds them watching when he comes. I tell you the truth, he will dress himself to serve, will have them recline at the table and will come and wait on them. ³⁸ It will be good for those servants whose master finds them ready, even if he comes in the second or third watch of the night. ³⁹ But understand this: If the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. ⁴⁰ You also must be ready, because the Son of Man will come at an hour when you do not expect him."

⁴¹ Peter asked, " Lord, are you telling this parable to us, or to everyone?"

⁴² The Lord answered, " Who then is the faithful and wise manager, whom the master puts in charge of his servants to give them their food allowance at the proper time? ⁴³ It will be good for that servant whom the master finds doing so when he returns. ⁴⁴ I tell you the truth, he will put him in charge of all his possessions. ⁴⁵ But suppose the servant says to himself, 'My master is taking a long time in coming,' and he then begins to beat the menservants and maidservants and to eat and drink and get drunk. ⁴⁶ The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. He will cut him to pieces and assign him a place with the unbelievers.

Having introduced the topic of the believer's future in heaven, Jesus now addresses the matter in some detail. The demands of discipleship, such as giving to the poor, are especially urgent in light of the future coming of Jesus in judgment. Jesus offers three parables, each of which has a different focus. The first speaks of the need to be watchful and ready at all times, because the time of his return is unknown . The second explains that Jesus will come as a thief, that is, at a time when he is unexpected . The third teaches that being ready for his coming means doing his will at all times while he is gone. Those who know his will but do not do it will receive the most severe punishment. Luke undoubtedly intends for his readers to understand that they must not become tired or lazy. They must continue along the difficult path of discipleship, because Jesus may come again at any time.

35-36. Being dressed ready for service with lamps burning describes the servant in the first century who is awaiting the master's return from a wedding banquet . The natural tendency would be to fall asleep, since it is late at night, perhaps even the second or third watch of the night (9-12 p.m. and 12-3 a.m.). However, the servants who will be blessed are those who are watching so that they can open the (locked) door for him .

37-38. The parable then takes an unexpected turn, for the master will dress himself as a servant, have them recline at the table . . . and wait on them. This would, of course, be highly unusual in the first century world of masters and slaves. However, it beautifully expresses the reward which is awaiting believers who faithfully serve. It apparently reflects the joy of the messianic feast, which Luke mentions in 13:29 and 14:15-24 (see also 22:27-30).

39-40. The second parable makes a very similar point with one important difference. The servants in the first parable were expecting the master, but they did not know exactly when. The owner of the house in the second parable does not expect a thief to break into his house, and he is therefore unprepared. The point is not that Jesus' hearers and Luke's readers did not expect Jesus to come at all. It is that, of all the times at which he could come, he will come at an hour when they do not expect him.

The question of the time of the second coming of Jesus is an important one in Luke's Gospel. It will surface again on a number of occasions. For a summary of Luke's teaching on this topic, see the supplemental study on the " Destruction of Jerusalem and End of Time." It must suffice to say here that the unexpected time of the return of Jesus was seen as an important motivator in the early church. While " fear of getting caught napping" is not the highest motivator for those who are mature in Christ, very few Christians ever sustain a level of maturity so that they do not need to be reminded of the possibility of being caught off guard.

41-46. The third parable is introduced by Peter, when he asks, " Lord, are you telling this parable to us, or to everyone (the crowds of 12:1)?" Jesus never seems to give a direct and clear answer, and this is no exception. To answer he tells a parable which is intended expressly for these future leaders of his movement. The main character of this parable is a faithful and wise manager , a leader among servants. Although he is himself a servant, he has been given the task of caring for the other servants. If he does his job well, he will be greatly rewarded by being put in charge of all the master's possessions . However, if he believes that the master will be delayed for a long time and therefore begins to act irresponsibly, the master will come . . . when he does not expect him . When the master comes and discovers that the servant manager has not done his job, he will cut him to pieces (as was done in Jeremiah 34:18 to those who mistreated their slaves).

47-48. The meaning of this parable is frighteningly clear. Those who have heard and confessed Jesus as Lord are blessed above all others and may expect a wonderful future filled with privileges and even greater responsibility when Jesus comes to fully establish the kingdom of God. However, those who know full well what Jesus demands and yet do not do his will receive greater punishment than those who never knew what was demanded. From everyone who has been given much, much will be demanded.

The book of Acts demonstrates that Jesus' disciples, for the most part, lived up to the demands Jesus placed upon them. Of the twelve, only Judas failed, and he paid the ultimate price. Acts shows the early church living faithfully in eager anticipation of the second coming of Jesus. Luke's readers, both ancient and modern, know that they too have been given the great privilege of being followers of Jesus. Along with that privilege comes the tremendous demand to live as if the Lord were coming soon, because, according to this passage, he just might!

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

⁴⁹" I have come to bring fire on the earth, and how I wish it were already kindled! ⁵⁰ But I have a baptism to undergo, and how distressed I am until it is completed! ⁵¹ Do you think I came to bring peace on earth? No, I tell you, but division. ⁵² From now on there will be five in one family divided against each other, three against two and two against three. ⁵³ They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law."

49-51. Living in light of Jesus' return at an unexpected time (vv. 35-48) means making difficult discipleship decisions sooner rather than later. In this text Jesus emphasizes the divisive nature of his message. Jesus knows that his message will cause divisions within the nation of Israel, within communities, within synagogues, and even within families. The metaphor which he uses to speak of the coming trouble is that of fire , which suits well this context because it does such damage to homes and even whole communities. Even though it has just begun to heat up (11:53), Jesus knows that the fire will soon be kindled . Having committed himself to carrying out God's will, he is ready to undergo his own baptism (of fire) which his arrival in Jerusalem will bring. He is ready to complete his task. Some disciples might have thought that Jesus came to bring peace on earth , having seen him heal and speak of loving enemies and knowing that he was the Messiah who was prophesied to rule his kingdom in peace. However, Jesus here looks to the near future when he and his disciples will be ridiculed, excluded, jailed, and even killed.

52-53. No decision is more difficult than the one which pits a believer against his or her own family. But Jesus calls for his disciples to stand for him, father against son . . . mother against daughter . . . mother-in-law against daughter-in-law. Fortunately, at the same time that loyalty to Jesus is causing division within a family, it is causing a new family to develop. Jesus has spoken on this topic before, when he said, " My mother and brothers are those who hear God's Word and put it into practice" (8:21). The early Christians in Acts are portrayed as a family which cares for each member.

16. Interpreting the Times (12:54-59)

⁵⁴ He said to the crowd: " When you see a cloud rising in the west, immediately you say, 'It's going to rain,' and it does. ⁵⁵ And when the south wind blows, you say, 'It's going to be hot,' and it is. ⁵⁶ Hypocrites! You know how to interpret the appearance of the earth and the sky. How is it that you don't know how to interpret this present time?

⁵⁷" Why don't you judge for yourselves what is right? ⁵⁸ As you are going with your adversary to the magistrate, try hard to be reconciled to him on the way, or he may drag you off to the judge, and the judge turn you over to the officer, and the officer throw you into prison. ⁵⁹ I tell you, you will not get out until you have paid the last penny." ^a

^a 59 Greek lepton

Jesus continues his pattern of speaking first to the disciples and then to the crowds. He has just spoken to his disciples about his second coming and the division he would cause. He now addresses the crowds, as he speaks about what God is doing and is about to do. Unfortunately, he says, they are unable to interpret the clear signs they are being given, and the result will be their unpreparedness for the coming events.

54-56. Jesus first reminds the crowd of their ability to predict a coming rain or an approaching heat wave. A cloud rising in the west means rain , and a south wind means it's going to be hot . They are therefore hypocrites because they refuse to use their abilities to interpret this present time with its clear spiritual signals that God is doing something great. Luke's readers know well the signs which Jesus has in mind: " the blind receive their sight, the lame walk, . . . and the good news is preached to the poor;" the new Moses feeds God's hungry people in the wilderness; and demons are cast out " by the finger of God," signifying the coming of the kingdom (just to name a few).

57-59. Jesus then speaks of their need to repent, using an analogy based on the law courts of his day. The person who is being sued for wronging a neighbor is foolish to sit and do nothing. While there is time, he or she should try hard to be reconciled in order to stay out of prison . . . until . . . the last penny is paid. Jesus is encouraging this crowd to observe the spiritual signs and repent before it is too late. If they wait until the day of judgment, God (the judge) will punish them severely, without any hope of deliverance.

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 12:1-59

LII.
CONCERNING HYPOCRISY, WORLDLY ANXIETY,
WATCHFULNESS, AND HIS APPROACHING PASSION.
(Galilee.)
^cLUKE XII. 1-59.

   ^c1 In the meantime [that is, while these things were occurring in the Pharisee's house], when the many thousands of the multitude were gathered together, insomuch that they trod one upon another [in their eagerness to get near enough to Jesus to see and hear], he began to say unto his disciples first of all [that is, as the first or most appropriate lesson], Beware ye of the leaven of the Pharisees, which is hypocrisy. [This admonition is the key to the understanding of the principal part of the sermon which follows. The spirit of Phariseeism was one which sought the honor of men, and feared men rather than God. It was a spirit which yielded to public opinion, and, though seemingly very religious, was really devoid of all true loyalty to God. There were trials and persecutions ahead of Christ's followers in which no Pharisaic spirit could survive. The spirit of hypocrisy works in two ways: it causes the bad man to hide his badness for fear of the good man, and the good man to hide his goodness for fear of the bad man. It is this latter operation against which Jesus warns, and the folly of [316] which he shows.]  2 But there is nothing covered up, that shall not be revealed; and hid, that shall not be known.  3 Wherefore whatsoever ye have said in the darkness shall be heard in the light; and what ye have spoken in the ear in the inner chambers shall be proclaimed upon the housetops. [Many fearing the storm of persecution which was soon to come upon the disciples would attempt to conceal their faith, but the attempt would be vain, for one could not even trust his own family (Luk 12:51-53) to keep silent about what was said even in the inner chambers of the home. Bold speech would be best. The flat tops of Eastern houses were places from whence public proclamations were made.]  4 And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.  5 But I will warn you whom ye shall fear: Fear him, who after he hath killed hath power to cast into hell; yea, I say unto you, Fear him. [It would be a time of fear, but the fear of God must dominate the fear of man. The fear of God should cause them to speak out, though the fear of man bade them be silent -- Act 4:18-21.]  6 Are not five sparrows sold for two pence? and not one of them is forgotten in the sight of God? [The Roman as here rendered penny, was worth about four-fifths of a cent. Two sparrows were sold for a penny (Mat 10:29). For two pennies, an extra one was thrown into the bargain, yet even it, so valueless, was not forgotten of God.]  7 But the very hairs of your head are all numbered. Fear not: ye are of more value than many sparrows. [These words assured them that whatever they might be called upon to undergo they would be at all times the objects of God's special care and providence.]  8 Also I say unto you, Every one who shall confess me before men, him shall the Son of man also confess before the angels of God:  9 but he that denieth me in the presence of men shall be denied in the presence of the angels of God. [These words were intended to strengthen those who loved honor or [317] feared disgrace. If the disgrace of being cast out of the synagogue tempted them to deny Christ, or the honors given by their fellow-men seemed too precious to be sanctified for Christ's sake, they were to remember that the confession or denial of Jesus involved eternal honor or disgrace in the presence of the angelic host.]  10 And every one who shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Spirit it shall not be forgiven. [Persecution would urge them to blasphemy (Act 26:11). In his hour of trial a disciple must remember the tender compassion of the Master against whom he is urged to speak, and the extreme danger of passing beyond the line of forgiveness in his blasphemy. For blasphemy against the Holy Spirit see Joh 14:15). If love toward Jesus did not move this brother to rightly divide the inheritance, the injured party must look to the state and not to Jesus for [318] assistance.]  15 And he said unto them, Take heed, and keep yourselves from all covetousness [Jesus made the incident the text for an admonition. Covetousness made one brother say, "Divide," and the other one say, "No, I will not;" so Jesus warned against covetousness]: for a man's life consisteth not in the abundance of the things which he possesseth. [A man's goods are no part of his life, and so they can not preserve it. It is lengthened or shortened, blessed or cursed, at the decree of God. Covetousness is an inordinate desire for earthly possession. Though all ages have committed it, it is the besetting sin of our time. A clear view of the limitations of the power of property quenches covetousness; and Jesus gives such a view in the following parable.]  16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully [This man's sin was not theft or extortion. His wealth came to him honestly as a blessing from God]:  17 and he reasoned within himself, saying [his words betray his sin -- his covetousness], What shall I do, because I have not where to bestow my fruits?  18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my grain and my goods.  19 And I will say to my soul, Soul, thou hast much goods [Pro 1:32] laid up for many years; take thine ease, eat, drink, be merry. [It is a short speech, but it reveals character. The man's selfishness is shown in that he uses the pronoun "I" six times, and says nothing of anyone else. His covetous love of possessions is shown by the word "my," which he uses five times. Compare his words with those of Nabal at 1Sa 25:11. In his speech to his soul he asserts his trust that his "abundance" is a guarantee of "many years" of happy life; but it did not guarantee one day. The Eastern barn is a pit or dry cistern built underground with an opening at the top. These the man proposed to enlarge by pulling down the walls or sides and extending them.]  20 But God said unto him [God may be represented as saying what he does], Thou foolish [319] one [His folly was shown in several ways: 1. He hoarded his goods instead of using them for his fellow-men; 2. Ownership of goods deceived him into thinking that he owned time also; 3. He thought to satisfy the hunger of the soul with the food of the body; 4. In commanding his soul in such a way as to show that he forgot that God could command it also], this night is thy soul required of thee [the man said "many years," but God said "this night"]; and the things which thou hast prepared, whose shall they be? [Death generally scatters possessions broadcast (Psa 39:6, Ecc 2:18, Ecc 2:19). For an echo of these words see Jam 4:13-15.]  21 So is he that layeth up treasure for himself, and is not rich toward God. [To be rich in character is to be rich toward God. But we may be rich towards him by making him the repository of our hopes and expectations.]  22 And he said unto his disciples, Therefore I say unto you, Be not anxious for your life, what ye shall eat; nor yet for your body, what ye shall put on.  23 For the life is more than the food, and the body than the raiment.  24 Consider the ravens, that they sow not, neither reap; which have no store-chamber nor barn; and God feedeth them: how much more value are ye than the birds!  25 And which of you by being anxious can add a cubit unto the measure of his life?  26 If then ye are not able to do even that which is least, why are ye anxious concerning the rest? [If you can not add one little moment to your life, why should you be anxious about the smaller concerns of property?]  27 Consider the lilies, how they grow: they toil not, neither do they spin; yet I saw unto you, Even Solomon in all his glory [Sol 3:6-11] was not arrayed like one of these.  28 But if God doth so clothe the grass in the field, which to-day is, and to-morrow is cast into the oven; how much more shall he clothe you, O ye of little faith?  29 And seek not ye what ye shall eat, and what ye shall drink, neither be ye of doubtful mind.  30 For all these things do the nations of the [320] world seek after: but your Father knoweth that ye have need of these things.  31 Yet seek ye his kingdom, and these things shall be added unto you. [This passage from Luk 12:22-31 (excepting verse 26) will be found almost verbatim at Mat 6:25-33. See Mat 6:20, Mat 6:21. See 1Co 7:36. Purses were bound to the girdles, so that if a hole wore in them, their contents were lost. Having discussed the folly of amassing and trusting in earthly riches, and the wisdom of trusting in God, and amassing heavenly riches, Jesus passes to a new theme; viz.: a watchful service and its rewards. He may have been led into this theme by some interruption, such as that given at Luk 12:13 or that at Luk 12:41, or it may have been suggested to him by his own words about the little flock and the kingdom. The kingdom was not to come in a day, and the little flock must watch patiently and serve faithfully before his coming -- Luk 19:11-13.]  35 Let your loins be girded about [the long Oriental robe had to be lifted up and girded at the waist before the feet could step quickly -- 1Ki 18:46], and your lamps burning [this was needful; for Oriental weddings take place at night];  36 and be ye yourselves like unto men looking for their lord, when he will return from the marriage feast; that [321] when he cometh and knocketh, they may straightway open unto him. [Thus honoring him by a speedy welcome.]  37 Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them sit down to meat, and shall come and serve them. [The apostles had a foretaste of this honor on the evening of the last Passover -- Joh 13:4, Joh 13:5.]  38 And if he shall come in the second watch, and if in the third, and find them so, blessed are those servants. [Originally the Jews had three watches (Lam 2:19, Jdg 7:19, 1Sa 11:11); but, following the Romans, they now had four watches. The second and third watches lasted from 9 P. M. to 3 A. M. The first watch is not mentioned because the marriage took place in it, and the fourth is not mentioned because in the latter part of it the day dawns and the virtue of watching was over -- Luk 13:35.]  39 But know this, that if the master of the house had known in what hour the thief was coming, he would have watched, and not have left his house to be broken through. [Jesus here illustrates watchfulness by a second figure. To some the coming of Jesus will be like that of a master whom they have served more or less faithfully. To others his coming will seem like that of a plunderer who comes in suddenly and deprives them of all they have. The Oriental houses were mostly made of mud or sun-dried bricks. Hence it was so easy to dig a hole in the wall than that the thief preferred to enter that way rather than to break open the door.]  40 Be ye also ready: for in an hour that ye think not the Son of man cometh. [These words of warning confront every generation.]  41 And Peter said, Lord, speakest thou this parable unto us, or even unto all? [Peter wished to know if the exhortation to watchfulness applied merely to the apostles or to all who heard.]  42 And the Lord said, Who then is the faithful and wise steward, whom his lord shall set over his household, to give them their portion of food in due season?  43 Blessed is that servant, whom his [322] lord when he cometh shall find so doing. [The answer of Jesus shows that he especially addressed the disciples, for a steward is distinct from the household. On him the whole burden and care of the domestic establishment rested. Thus Jesus showed that he meant the disciples, yet did not exclude any who heard from profiting by his discourse. Fidelity is the first requisite in a steward, and wisdom is the second. All Christians are stewards; preachers, elders, Sunday-school teachers, etc., are stewards of place and office. Rich men, fathers, etc., are stewards of influence and possessions.]  44 Of a truth I say unto you, that he will set him over all that he hath. [As Pharaoh exalted Joseph -- Gen 39:4, Gen 41:39-41.]  45 But if that servant shall say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and the maidservants, and to eat and drink, and to be drunken;  46 the lord of that servant shall come in a day when he expecteth not, and in an hour when he knoweth not, and shall cut him asunder, and appoint him his portion with the unfaithful. [Cutting asunder was a punishment prevalent among ancient nations (2Sa 12:31, Dan 2:5, Heb 11:37). The definite punishment is part of the drapery of the parable, and does not necessarily indicate the exact nature of the punishment which will be inflicted upon the wicked.]  47 And that servant, who knew his lord's will, and made not ready, nor did according to his will, shall be beaten with many stripes.  48 but he that knew not, and did things worthy of stripes, shall be beaten with few stripes. And to whomsoever much is given, of him shall much be required: and to whom they commit much, of him will they ask the more. [The greater the powers and opportunities entrusted to us, the larger the service which the Lord requires of us. Ignorance does not entirely excuse, for we are stewards, and it is the steward's duty to know his master's will. There is a guilt of ignorance as well as of transgression. The parable pointed to those who listened with delight to Jesus, but were careless about [323] knowing his meaning. With the Luk 12:49 Jesus passes on to set forth the severe tests to which the fidelity and vigilance of his disciples would be subjected in the times upon which they were about to enter.]  49 I came to cast fire [a firebrand] upon the earth; and what do I desire, if it is already kindled? [The object of Christ's coming was to rouse men to spiritual conflict, to kindle a fire in the public mind which would purify the better part and destroy the worse. But the burning of this fire would excite men and stir up their passions and cause division and discord. The opposition of the Pharisees showed that this fire was already kindled. What therefore was left for Jesus to desire? His work as a teacher was practically accomplished. But there remained for him yet his duty as priest to offer himself as a sacrifice for the world's sin. To this work, therefore, he glances briefly forward.]  50 But I have a baptism to be baptized with [a flood of suffering; that is, the agony of the cross]; and how am I straitened [distressed, perplexed] till it be accomplished! [The language here is broken, indicating the strong emotion of him who spoke it.]  51 Think ye that I am come to give peace in the earth? I tell you, Nay; but rather division:  52 for there shall be from henceforth five in one house divided, three against two, and two against three.  53 They shall be divided, father against son, and son against father; mother against daughter, and daughter against her mother; mother in law against her daughter in law, and daughter in law against her mother in law. [Jesus here shows the hard plight of the disciple. If he were the young son he would find his father against him, and if he were the aged father he would be persecuted by the boy whom he had raised. Jesus came to conquer a peace by overcoming evil with good; a conflict in which the good must always suffer. His warfare was not, as the people supposed, a struggle against the heathen, but against the evil within them and around them. So long as evil abounded, these unhappy divisions would last.]  54 And he said to the [324] multitudes also, When ye see a cloud rising in the west [the Mediterranean Sea lay in that quarter, and rains came from thence], straightway ye say, There cometh a shower; and so it cometh to pass.  55 And when ye see a south wind blowing, ye say, There will be a scorching heat; and it cometh to pass. [The south winds of Palestine blew from the equator, crossed the intervening deserts and wildernesses, and were distressingly hot.]  56 Ye hypocrites, ye know how to interpret the face of the earth and of the heaven; but how is it that ye know not how to interpret this time? [That is, this period which began with the ministry of John the Baptist. They could at once read the signs of nature so as to declare what kind of storm was coming. But with the political storm arising out of conflict with Rome impending over them, and with the spiritual storm which the teaching of Christ was bringing upon them, about to burst, they stood still in ignorant indifference, and made no provision for the times of trouble.]  57 And why even of yourselves judge ye not what is right? [They had the warnings of both John and Jesus about matters and conditions which were so plain that they should have been able to see them without any warning whatever.]  58 For as thou art going with thine adversary before the magistrate, on the way, give diligence to be quit of him; lest haply he drag thee unto the judge, and the judge shall deliver thee to the officer, and the officer shall cast thee into prison.  59 I say unto thee, Thou shalt by no means come out thence, till thou have paid the very last mite. [A mite (lepton,) was their smallest coin, being worth about two mills. For notes on this passage, see Matt. v. 25, 26, pages 239, 240. The passage here is an appeal to the people to avert the coming disasters. The Jewish rulers looked upon Jesus as their adversary. Accepting their valuation of him, Jesus counseled them to come to terms with him before it is too late.] [325]

[FFG 316-325]

Lapide: Luk 12:1-59

CHAPTER 12

Ver. 1.— In the mean time when there were gathered together an innumerable multitude of people. The Greek has "the myriads of the multitude." A myriad contains exactly ten thousand, and is consequently taken for an innumerable multitude, as here.

Ver. 2.— Beware ye of the leaven of the Pharisees. Beware, says Bede, that you do not imitate the hypocrites, for the time will certainly come when both your virtue and their hypocrisy will be revealed to all. I have explained the remainder on Mat 10:26.

Ver. 13 . — And one of the multitude said unto Him. My brother is injuring me, for he wishes to seize the whole of our father's property, and he will give me no share of it. Command him therefore to do me justice, for Thou by Thy authority canst do this with a word, which I cannot effect by many suits and much litigation. For it is Thy office to defend the right and assist the oppressed, for Thou art the Lord of justice.

Ver. 14.— But He said unto him, Man, who made Me a judge or a divider over you? The word "man" is a Hebraism for an unknown person, as in Luke  22:58, Peter said, "Man, I am not," and Luk 22:60, "Man, I know not what thou sayest." The meaning is, This is a matter of the courts which dispose of secular questions: it has no part in Me, who teach and dispense a heavenly heritage. Christ does not here deny that He has judicial power, for He was the King of kings and the Lord of lords; but He wished to use His power over a covetous man to cure him of his greed, and to teach him to prefer heavenly to earthly things, and to give way willingly to them, according to His own words, vi. 29, "From him that taketh away thy cloke withhold not thy coat also." "He rightly sets aside earthly things," says S. Ambrose, "who came down to us for heavenly ones. Hence this brother is rebuked not undeservedly, for he would fain have occupied the dispenser of heavenly things with those of earth." At the same time He taught that ecclesiastics and spiritual persons ought not to meddle with secular things, but to employ themselves in divine ones, as S. Paul says, 2Ti 2:4, "No soldier on service entangleth himself in the affairs of this life." So S. Ambrose, Euthymius, Bede, and de Lyra from S. Augustine ( serm. 196)—that is, unless the faithful have any suit; secular Bishops in former ages used to settle these, as S. Augustine says that he has done. Lib. de Opere Monachor, c. 29.

And He said to them, "as well to His disciples," the Syriac says, "as to the multitude," especially to him who had spoken about his brother dividing the property, Take heed. In this contention of brothers how much ill was caused by avarice. Whilst one from avarice refused to divide the inheritance, the other, with too much cupidity and out of all season, urged the division. Strife and dissention arose among them. Not only should we guard against the lust of seizing what is another's, but also from too great cupidity to get possession of what is our own, for they who are too eager for earthly riches, neglect heavenly ones. S. Augustine, in his 28th Sermo. De diversis : "Not only is he avaricious who seizes what is another's, but he also who covetously keeps his own." The Arabic has, "See and beware of all evil—for avarice is the cause of all evil," as in 1Ti 6:10, "The love of money is the root of all evil."

For a man's life consisteth not in the abundance of the things which he possesseth. That is, it is not because a man abounds in riches that his life is abundant, so as to be longer and happier on that account, for it is shortened and made unhappy from the anxiety and luxury which attend upon great wealth. The Syriac version has, "Life is not in the abundance of riches;" the Arabic, "Man has not abundance in his much wealth"—that is, abundance does not prolong our lives, but rather shortens them. Theophylact says, "The measure of life is not contained in its abundance. For he who has great possessions does not live longer for them, nor does length of life attend upon the multitude of his riches;" and Euthymius, "Not because a man abounds in riches, does his life abound from such abundance. The measure of his life does not depend upon this." The meaning is, Thou, 0 man, who greedily seekest a heritage from thy brother, seekest it that thou mayest live long and comfortably. But thou errest; for the rich, from their cares and the gluttony they indulge in, often pass short and miserable lives. If thou wouldest live long and profitably, despise money, be poor in spirit, entrust thy hopes and wealth to God alone, for He is the only giver of length of life and happiness. To show this Christ adds the following parable. S. Augustine, On Abel and Cain, i. 5, at the end: "If thou seek treasures, choose the unseen and hidden, those which are to be found in the highest heavens, not sought in the veins of the earth. Be poor in spirit and thou shalt be rich by every reckoning; for the life of man consists not in the abundance of his wealth, but in virtue and faith. These riches make us rich indeed, if we be rich in God."

Ver. 16 . — And He spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully. The ground in the Greek (χώζα ) means a large extent of land, a number of fields.

And he reasoned with himself saying, What shall I do? &c. Behold the care, behold the poverty of this rich man—he who is overflowing with wealth and receptacles has need of some place in which to store his goods. He is in doubt and perplexity, says Euthymius, as if he were really poor, though he is in truth wealthy. And S. Basil, in his homily on these words of Christ: "The earth did not return fruits but lamentations; for this unhappy man is afflicted quite as much as they who are oppressed by want, and he cries out saying, 'What shall I do?' Does not he who is in straits from his poverty utter the same words? and he who has to beg?" From all the good things that flowed in upon him he derived no gratification. They rather annoyed his mind and troubled him.

Ver. 17 . — My fruits. "Did he not," says S. Basil, "collect his crops and incur the reputation of avarice when he called them his own?" For how many dangers are there before the harvest is gathered in. The hail often beats it down, and the heat snatches it out of the very grasp, and rains suddenly rush down from the mountains and sweep it away.

Ver. 18 . — And he said, This will I do, I will pull down my barns, &c. All the harvests collected in past years. He took counsel of his cupidity, not of his charity, which would have said to him, "Spend them on the poor." "Dost thou want barns? Thou hast them in the bellies of the poor," says S. Basil; and S. Ambrose ( Lib. de Naboth, cap. vii.), "Thou hast storehouses; the bosoms of the poor, the houses of widows and orphans, the mouths of infants. Let these be thy barns, and they will last thee for ever."  S. Basil again, in the homily above: "He is a despoiler who, when he receives what he ought to dispense, considers it as his own. The bread thou hast is the bread of the famishing, thy robe is the robe of the naked, thy silver that is buried in the ground is the silver of the indigent: wherefore dost thou wrong so many poor whom thou mightest support?" He adds, "And, when thou hast filled thy barns, what wilt thou do with the harvest of the following year? Wilt thou pull them down again and build new ones for ever? Thou wilt always be consuming thy substance and thy wealth in pulling down the old and building new, that the fruits which sprang from the earth may return to it again. Thou wilt not bestow them upon the poor, because thou enviest others the use of them, and thus, when earth restored them again to thee, thou deprivest all men of their benefit, nay even thyself; for as corn, falling into the ground, brings gain to the sower, so thy bread, if thou gavest it to the hungry, would bring thee much profit hereafter."

And I will say to my soul, Soul, thou hast much goods laid up for many years. This rich man again errs and commits sin. First, in promising himself very many years, when he was to die that night. He who promised himself a long life did not see the following day," says S. Gregory (22 Moral chap. 6). And S. Cyril, in the Catena, "Thou hast fruits in thy barns, 0 rich man, but whence hast thou many years?" Secondly, in giving himself up to gluttony and luxury, saying, "Eat, drink, and be merry like an Epicurean." For after death is no enjoyment.

Take thine ease. To the plague of avarice is joined that of sloth, says the Gloss. "If you had the soul of a sow," says S. Basil, "what else could you propose for yourself?—you are so brutish, so ignorant of the soul's good, that you indulge it in carnal gratification." Being wholly of the flesh, you make yourself a slave to its lusts. An appellation worthy of you, was bestowed upon you, "Thou fool, this night shall thy soul be required of thee."

S. Ambrose ( Lib. ii. de Interpell. in Job c. 5) says wisely, "A great incitement to fall away is an influx of prosperity. It makes us supine, puffs us up, causes forgetfulness of its author."

Ver. 20 . — But God said unto him. God said this, not in word but in deed, sending him a fever or some other mortal disease, and causing his conscience by this means to speak thus to him. "God said this to the rich man," says Euthymius, "through his conscience, which, as he felt death coming upon him, said this to him."

Thou fool. Because in thy plan, in which thou appearedst to thyself wise, thou now perceivest that thou wast a fool.

This night. "His soul, which would take no heed of light, and which was tending on to Gehenna, was taken in the night." Gregory, Moral., lib. xv . xi. II.

Shall be required. (Repetunt , απαιτου̃σιν, Greek). They require: that is, God and His angels, who are His instruments, not by misfortune but by the just judgment of God, as if against His will.

Thy soul. "That thou mayest give account of all thy fruits and of the riches and other property which God has given to thee." So Toletus. They seek it again, because thy soul does not die with the body, but is immortal; thy soul, too, is not thy own, but God's, who breathed it into thee and entrusted it to thee as a sacred gift. Rightly, therefore, does He now seek it of thee again by a sudden death. Hear S. Jerome on the death that is imminent on all ( Ep. iii. to Heliodorus ): "Xerxes, that most mighty king, who overthrew mountains, who controlled seas, when he had viewed from a lofty place an infinite multitude of men and an immense army, is said to have wept, because after a hundred years none of those whom he then saw would be surviving. Oh, if we could ascend such a tower from which we could see the whole earth under our feet! I would show you the ruins of the world—nations in strife with nations—kings with kings—and, not the army of Xerxes alone, but the inhabitants of the entire globe, who are now alive, in a short space of time, passed away."

And the things which thou hast prepared, whose shall they be? "They shall not only not belong to thee," says Euthymius, "they shall not be thine; but thou dost not know whose they will be—whether thy heir's or a stranger's, a friend's or an enemy's;—and this increases thy grief . " S. James says, "They shall eat your flesh as fire" (v. 3); and S. Ambrose, "The things that we cannot carry with us are not our own. Virtue alone is the companion of the dead. Mercy alone follows us—and mercy alone gains abodes for the departed."  S. Augustine: "The purse contains that which Christ receives not" ( Hom. 48, inter. 50). Well says the wise man, "What fortune has lent let her take, what nature has changed let her seek again, what virtue has gained she will retain." See what I have collected from the Fathers on vanity and the perniciousness of riches on Isaiah v. 9.

Ver. 21 . — So is he that layeth up treasure for himself. Such an end and such a death did the rich covetous man meet who had not laid up treasure toward God. It will be asked, Who is rich towards God? I answer—He who has by alms and other good works many merits and safeguards hidden up as treasures before God, and who day by day hides more, as the apostle teaches at length, 1Ti 6:17 and following. See what is said thereon.

Secondly, "He is rich in God who studies to please God alone, who fixes all his hope and love on God, who rests wholly on Him, that he may be blessed by Him and made eternally happy." "He is rich," says the Gloss, "whose expectation is the Lord, and whose substance is with God." "The rich in God," says S. Augustine, "is poor in gold" ( Serm. xxviii . de verb. Apostoli )—that is, poor in spirit, as St. Peter was when he said to the lame man, "Silver and gold have I none; but what I have, that I give thee. In the name of Jesus Christ of Nazareth, walk," Act 3:6 On Ps. xl. he says, "When Christ was rich He became poor, that by His poverty He might make you rich. He enriches the truly poor, He brings the falsely rich to poverty. 'Blessed are the poor in spirit, for theirs is the kingdom of heaven,'" Mat 5:3. "Let us endeavour," says Theophylact, "to be made rich in God, that is, to have trust in Him, that He may have our wealth and the granary of it, and not call our goods our own but God's, and if they are God's, let us not deprive Him of His own. This is to be rich in God, to believe that if I give Him all things and empty myself, nothing that is needful for my good shall ever fail me. God is my storehouse, which I will open and take from it all of which I have need."

Thirdly, He who is rich, that is liberal, in God, is charitable to the poor. For what is done to them God holds to be done to Himself and rewards it. "Let him," says Bede, "who wishes to be rich in God, not lay up treasure to himself, but distribute his possessions among the poor." The meaning is good, but it is not complete: for Christ is not speaking here exclusively of almsgiving, but of the true riches, which He declares to be not the fruits of the ground and the wealth of mines, but virtues and good works, for these procure us long life and blessing, as well in this world as in the world to come.

Fourthly, S. Augustine, in his 44th Discourse on the Temptation, teaches that "he is rich to God who is full of love and therefore of God." "God is love and he that abideth in love abideth in God, and God abideth in him," 1 John iv. 16. "If you have love you have God. What has the rich man if he have not love? If a poor man have love, what has he not? You think him rich perhaps whose chest is full of gold; and is he not so whose conscience is full of God? He is truly rich in whom God deigns to dwell." S. Augustine.

Lastly, The rich man toward God is one who abounds in every virtue. So S. Ambrose explains at length ( lib. iv . epis. 27), to Simplicianus, whose words I have cited on 1 Peter iii. 4, "That which is not corruptible, the ornament of a meek and quiet spirit, which is in the sight of God of great price."

In allegory. The rich toward God are the blessed who enjoy God and all His works. S. Augustine ( Serm. 74 de Temp.) teaches that the blessed alone are happy, both because they possess God, and want nothing. "He," he says, "is truly rich who wants nothing, but the blessed alone want nothing—the blessed alone are truly happy." He says in the preface of Psalm xli., "Christ was rich to the Father, and poor to us—rich in heaven, poor on earth—rich as God, poor as man."

S. Ambrose in his Epistle to Demetrias, wisely says, "By what price can the repose of this world be more fitly purchased than by the restoration to the world itself of all riches, all dignities, and all desires; and the purchase of Christian liberty by a holy and happy community by which the sons of God, from having been poor will be made rich, from patient will become brave, from humility be exalted?"

Ver. 29.— Neither be ye of doubtful mind. (The Greek and the Vulgate say, "Be ye not lifted up on high.") Cornelius comments on this reading, this passage is explained in many different ways.  S. Clement of Alexandria ( Pæd. lib. ii. 10) says, "Be not led away from the truth to wish for a higher wisdom than faith teaches."

Secondly, S. Augustine ( Lib. ii . Quæst. 29 , Evang. Quæst.): "Be not puffed up with pride because you have much food and clothing. For to be proud of having abundance of provision, is like a wounded man boasting that he has many plasters at hand, when it would have been well for him not to have needed any."

Euthymius: "Be not dragged down from lofty and heavenly concerns to earthly ones, so as to study and pursue not the former but the latter." Theophylact: "Be not unstable, always imagining what is above you, as they do who are not content with the present but are always looking on to something greater."

Fifthly and best: Be not anxious about the heavenly bodies over your head—the constellations of the stars and their courses—the shifting of the clouds—the breath of the winds, so as to judge from them of the future abundance or deficiency of your crops; as in Jer. x. 2, "Be not dismayed at the signs of heaven, for the heathen are dismayed at them;" and Ecc 11:4, "He that observeth the wind shall not sow, and he that regardeth the clouds shall not reap." So Toletus, Vatablus, &c. Vatablus says, "Be not uneasy, as one who turns his face askance to the heavens from anxiety." Be not wavering in your minds as a pendulum in the air, looking to human assistance in different directions, and not anchoring on the providence of God." The Arabic version says, "Be ye not anxious." For all things point in this direction, that Christ will remove from us too great anxiety as to our support and clothing, and will impress on us a sure confidence in God by which to look with certainty to His Fatherly providence for all these things. The Greek word μετέωζος conveys the idea of one whose mind is in doubt and suspense and is unfixed, who will judge by the result, and is, as Gaza calls it, "wavering" (pensilis). Others render it, "Do not look out from afar off," or as we commonly say, Do not make a long discursus, as though you would have no room for a Divine Providence, or as if you doubted of it. And F. Lucas: Be not over-anxious, as looking out with anxiety for what may happen in the far distant future, and taking thought long before for your future bodily needs, and looking forward in the distant times to come with solicitude about your food and clothing, as S. Matthew clearly explains it, 'Be not therefore anxious for the morrow,'" Mat 6:34. All these words tend to the same point, forbidding us to show too great anxiety for the future, and directing us to resign it into the hands of Providence; to trust in it and securely rest upon it. Following this precept of Christ,  S. Thomas wished and ordered all his brotherhood to live for the day and reserve nothing for the morrow, but to give what was over and above their day's need to the poor; as being confident that God would provide for the morrow, as He did to Elijah and Paul the first hermit, sending them food daily by a raven; and as the children of Israel, who were certainly three millions, were fed daily in the desert with manna sufficient for their support, which was rained down upon them from heaven for forty years, while their clothes remained undamaged and perfect and even grew with the growing children.

Ver.32.— Fear not, little flock. Fear not lest your food and raiment fail you, and lest, if you lay aside all anxiety and sell your goods and give to the poor, these things should not be added to you; if you seek firstly the kingdom of God. "Little flock,"—little, because, firstly, the faithful were so few and these poor either in position and property, or in election and feeling, or in spirit; for they despised the riches of the world that they might strive after those of heaven, and therefore, they were little in the eyes of the world, they were of no account, and were despised. But now that the faith of Christ has so spread throughout the whole world, that kings and princes are subdued to it, it is no longer a little flock but a most ample and powerful church. Secondly, the flock of faithful men is little if compared with the angels who are without number, says Euthymius, according to the words, Dan 7:10, "Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him."

Thirdly, The flock is little if compared with the immense multitude of unbelievers and wicked. Bede adds, "It is called a little flock either on account of its humility or in comparison with the greater number of the reprobate. Then all the faithful, from the example of Christ, will willingly reduce themselves to Christian humility and poverty, especially the apostles and disciples of Christ. Hence Christ says, 'Sell that thou hast.'" It appears that "flock" (pusillus) is here put in the nominative instead of the vocative as is done in other passages. This nominative is more forcible and significant than the vocative would be. Wherefore, although we might explain it by adding something, e.g., Fear not, you who are a little flock, that the nominative might remain, yet the nominative is more tersely and strongly put for the vocative by adding nothing. Fear not then, 0 ye faithful, for although you are a little flock, God estimates you highly, and has a great and peculiar care of you, and Christ the Lord is your shepherd, who will feed you abundantly, according to the words, "I am the good Shepherd" (S. Joh 10:2), and the others (Psa 23:1-2), "The Lord is my shepherd, therefore can I lack nothing!—"He shall feed me in a green pasture, and lead me forth beside the waters of comfort."  S. Peter Chrysologus ( serm. xxii.). "A small flock to the world is a large one to God;" and (xxiii.) "Humility has gained what pride lost, and the little flock has subdued entire and various savagenesses (nations) by its meekness; for the little flock conquered and destroyed as many kinds of beasts as it subdued nations to the yoke of Christ. It did this not by bearing but by suffering, not by fighting but by dying for Christ."

It is your Father's good pleasure to give you the kingdom. To you who are not slow, not idle, not presuming on the mere mercy of God, but who hear My words and truly obey them; who therefore bear your cross after Me, mortify your passions, and are continually zealous in good works. "To give," not absolutely, but upon conditions—namely, that you persevere in My faith and love and in obedience even to death—for to Judas, who afterwards apostatised from Christ, the kingdom was not given. Christ gives the reason why the disciples, though a little flock and poor, should not fear lest needful things should be withheld from them, for He says, "Since God so loved you as to destine you for heavenly riches and the kingdom of God, He will assuredly not refuse you these worthless earthly riches, as far as they are necessary for your journey towards the kingdom of heaven, and that you may adorn it by your life and conversation." So S. Cyril, in the Catena, "He who has given you gifts of such great price, how will He be not merciful to you but suffer you to perish of hunger?"

Ver. 33 . — Sell what ye have, and give alms. This is a counsel, not a precept, as Pelagius would have it, who said that all Christians ought to be poor, from the precept of Christ. This is shewn by the words of Christ (Mat 19:21), "If thou wouldst be perfect, go sell that thou hast and give to the poor." That you may study evangelical perfection, sell what you possess and give the price to the poor, that you may follow Me who am poor in spirit in a like poverty, and with me despise earthly riches, that so you may obtain heavenly ones. Do this with the end that you may show yourselves not anxious for food and raiment, but that you depend solely on God, and look to Him for all those needs of life which He Himself has promised to all who seek His kingdom. For this reason the first Christians, following the counsel of Christ, sold all that they had and laid the price at the feet of the apostles, that they might distribute them among the poor believers (Acts ii 3, 4). So Bede: "Fear not that you will lack the needful things of life, but rather sell what you possess for alms. This is done worthily when he who lives by the labour of his hands, despises all things, and gives alms."

Provide yourselves bags which wax not old. Wax not old, and from which, therefore, the coin of spiritual alms cannot drop out and be lost, as the money of the world often falls from the old and worn-out purses of the rich. The purses that wax not old are the bosoms of the poor, and more especially the mind and memory of God, in which He keeps as in a purse your alms and good works, that He may return you the most ample rewards for them in the day of judgment. This He Himself explains, adding, a treasure in the heavens that faileth not, where no thief draweth near, neither moth destroyeth. From this Chrysologus rightly concludes, "What have they to do with the earth who possess heaven—what with human affairs who have gained divine ones—unless, perhaps, they find pleasure in lamentations, choose labours, delight in dangers, love the most cruel deaths, and find the evil things that are brought upon them more pleasing than the good ones?"

Ver. 34 . — For where your treasure is, there will your heart be also. This is a conclusion from the former, showing why our Lord said, "Sell that ye have," namely, that you may show that your heart is not in your money but in heaven. If, therefore, you place your treasure gained by alms-giving in heaven, you will show that your heart is fixed in heaven, not on earth—in God, not in gold. For a man's treasure is that which he loves—holds dear—values at a great price, on which he rests his hopes. See Mat 6:20.

Verses 35, 36.— Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord when he will return from the wedding. The Syriac says, "Let your loins be girded and your lamps burning." So the Arabic, Egyptian, Æthiopic and Persian. Christ had said that it pleased the Father to give them the kingdom. Sell therefore what you possess, and give alms, that you may, by this means, purchase this kingdom. He now urges them diligently to prepare for it as being at hand, and girding their loins, and casting aside every care, to enter upon and take possession of it. That is, Be you prepared and furnished with all graces, and good works, and merits, especially almsgiving and contempt of riches, that when Christ our Lord from heaven, and His heavenly marriage and joys, returns to you in death to judge your souls, you may meet Him and be found worthy by Him of heaven, and be brought thither by Him. He alludes to the Eastern custom as among the Hebrews and Syrians, of wearing long robes, which they used to tuck up when travelling or at work, that they might not be in their way. (1Ki 18:46; Tobit 5:5.)

Mystically. We gird our loins when we restrain the luxury of the flesh by abstinence (continentiam), says S, Gregory ( Hom. xiii.), and S. Augustine ( Serm. xxxix. de Verb. Dom.), S. Basil on Isa xv., Bede, and others. Chrysologus ( serm. xxiv.) says, "He commands us to gird our loins by the belt of purity, and to bind our whole body in the zone of virtue, that we may go forth quickly and expeditiously to meet our Lord at His coming."

We may either unite the two verses 35 and 36 into one, with Maldonatus, making them contain one and the same parable, or we may disjoin them like Jansenius so as to make them contain two—one, the lamps burning; the other, the servants expecting their lord from the wedding.

Hence this sentence is differently explained by different persons, for those who gird themselves are divers—workmen, ministers, travellers, messengers, soldiers, porters, eremites, and their girdles are divers. Workmen are girt with the girdle of labour—ministers, of their ministry—travellers and messengers, of the road—soldiers, of warfare, whose is the girdle of hardness—porters, of constancy and patience—eremites, of abstinence, mortification, and penance.

Firstly, Of labourers girding their loins to their work, Theophylact speaks thus: "Be your loins girded;" that is, be ye ready in all ways for the work of your Lord, "and your lamps burning in your hands;"—that is, labour not in the dark and without judgment, but take the light of the word, which will show you what is and what is not to be done—for this world is night." So Euthymius and Titus, meaning, "Be you ready to every good work."

Secondly, Of those who minister to Christ and those who are poor through almsgiving (to which the words immediately preceding apply) some explain it as follows—Gird up your loins, that you may be swift and nimble to minister to Christ and His poor. On this subject there is related a notable vision in the life of John the almsgiver, who was always very ready to give to any one who asked aims of him (chap. xxix.), when a certain noble was slower than usual in giving a loan, he was taught by a vision of a hundred-fold remuneration to be quicker.

Thirdly, Of travellers girding up their loins for a journey. Some explain it thus: Gird up your loins, that you may be expeditious on your journey to heaven, from which the Word has gone before, for a grand way to it remains for you. S. Peter , Epist. 1, chap. I, 13-15, alludes to the exodus (hence called Pasch) of the Israelites. from Egypt into the promised land, which was a figure of the saints passing from earth into heaven. For God thus commanded and directed the Hebrews in the eating of the paschal lamb which was to be sacrificed for their happy journey. "Thus shall ye eat it, with your loins girded, your shoes on your feet and your staff in your hand" (as if girded to begin a journey), "and ye shall eat it in haste: it is the Lord's passover." The same has to be done by Christians in mystery. See what I have said thereon.

Fourthly, Messengers and legates gird their loins that they may be the swifter in performing their office. The angels who are the messengers of God, are therefore painted with their loins girded to show that they are swift and nimble to perform the commandments of God; according to the words, "Who maketh His angels winds, and His ministers a flame of fire." Heb 1:7. Christ therefore says, "0 ye apostles and disciples, gird ye your loins, that you may be my messengers throughout the whole world—proclaiming the faith of the Gospel to Greeks, Romans, Italians, Gauls, Spaniards, Indians, Brazilians, Japanese, Chinese, &c. Behold I send you: Go ye therefore, eagerly, swiftly, and ardently like angels," as Isaiah, "Go ye swift messengers to a nation scattered and peeled " Isa 18:2, and Isa 52:7, which S. Paul cites to the Rom 10:15, "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace."

Fifthly, Soldiers and athletes gird their loins that they may fight with more strength and courage. So do you also, 0 Christians, gird your loins with the girdle of strength and fortitude, that as ministers of Christ you may fight boldly against the devil, the flesh, and the world, and conquer and triumph, as S. Paul to the Ephesians, "Stand therefore, having girded your loins with truth and having put on the breastplate of righteousness." On which I have commented at length. David also: "Thou hast girded me with strength unto the battle," Ps. xviii 39 and Job, "Gird up now thy loins like a man" xxxviii. 3; and Ex. xii. II, "Your loins girded," for they went armed as to take possession of the promised land. Hence Origen ( Hom. ix . in lib. Judic.) thinks that allusion is here made to the army of Gideon who went up girded against the Midianites (Judg. vii.).

Sixthly, The porters, that they may be strong to carry heavy burthens, gird their loins. So, 0 ye faithful, do ye gird your loins with the girdle of patience that you may bear all adverse accidents with nobleness. So Cyril, in the Catena, "Be ye prompt to bear misfortunes."

Seventhly, The continent, that they may overcome the flesh and resist with success all the wicked incitements of lust, gird themselves with the girdle of continence, that is of self-abnegation and mortification, by which they reject all the wicked desires that are continually arising from concupiscence—and refuse them, and mortify them, and cut them off. So Simeon the Stylite. He tortured himself to such a degree by a knotted cord that the head (præfectus) of his monastery undid it, and dismissed him from the monastery, lest the weaker brethren should endeavour to follow his example, and from their failure become a disgrace. We have this from his disciple S. Antony, and from Theodoret, in their lives of him.

And your lamps burning. Christ, commanded us to be ready, with loins girt, for good works, and for our passage to heaven. He now fitly requires our lamps to be burning, for these are needed by night whether for work or for taking a journey. For this, our life is a mystical night, and is full of ignorance, errors, and the darkness of concupiscence; so that we have need of light and lighted lamps, that we travel on in that night and perform our work. He alludes especially to the marriage feast, which was celebrated at night with torches. That is, as in the night-time the servants await their lord on his return from his marriage with lighted torches, and go before him, so do ye watch and await me as I return to you from heaven by death, and go before me with spiritual torches, for you know not the day and hour of your death and the coming of Christ to judgment. If you know this you will be prepared and expect Him every hour, for so the virgins with their lamps lighted await the bridegroom. Mat 25:1 This parable of Luke is mostly the same as that of Matthew.

If it be asked what the lighted lamps signify, Theophylact answers, "Firstly, they signify that we ought to have the light of reason and discretion to distinguish what we ought to do and how we ought to do it; and secondly, we should have faith, burning with love and fervour of spirit, for this will show us what to do and what to avoid, will urge us to lofty acts of virtue and incite us to teach others the way of faith and salvation, and inspire them with the love of God, and not suffer any to live in the darkness of ignorance and sin." So S. Augustine ( serm. xxxix.) on the words of the Lord; and so S. Jerome, or whoever is the author, on Jeremiah i., who says, "that to hold a lamp in the hand is the same as to preach the Gospel."

Mystically. "These things" says Cœlestine, "have their own mysteries. For in the girding of the loins is shown purity: in the staff, pastoral rule; in the lighted lamps, the brightness of good works" ( Epist. ii ad Episc. Gall.) S. Gregory also, in his 13th homily, understands by the shining lamps, good examples. We hold lighted lamps in our hands, he says, when by our good works we show examples of light to our neighbours. Two things are commanded us, to have our loins girded and our lamps lighted, as are innocence and purity of body, and the light of truth in our actions, for purity is of little value without a good life, or a good act without chastity.

S. Augustine again ( Lib. ii . Quæst. Evan.): "Girt loins means abstinence from secular affairs, lighted lamps, the doing of the same thing with a true object and right intention." "The lighted lamps," says S. Maximus, "are prayer, contemplation, and spiritual love." Lastly, Origen ( Hom. 9 on Judges ) thinks that allusion is here made to the torches of the army of Gideon, and that as their sudden discovery terrified the Midianites, so the apostles and martyrs, when their bodies had been shattered and broken by martyrdom, began to shine forth by their miracles, by which the persecutors were put to flight, and thus their doctrine and holiness shone throughout the world. As is clearly explained by Bede in his questions on the book of Judges, and Gregory at length, 30 Moral. chap. xxxii, and following; see Judges vii.

In your hands. These words are not found in the Greek, Syriac, and Arabic; nor in the Greek Fathers, Origen, Clement, Cyril, Chrysostom, S. Basil, Titus; nor in the Latins,  S. Ambrose, Cyprian, Hilary, and Augustine ( Serm. xxxix.) But S. Gregory has them in his 13th Homily, Irenæus ( lib. iv . cap. 72), and S. Jerome, on Eph. xvi. and Jer. i., as also the codices of the Holy Scriptures, corrected at Rome. "In your hands," therefore, means in your possession, that they may shed light on your works. Again, it means, that with their lamps in their hands they should go as His servants to meet Christ their Lord. From these words of Christ has arisen the custom of placing in the hands of the faithful, when in their last agony, lighted and blessed candles of wax, to show that they are going to meet Christ with faith and burning love and to excite them to it. So Amalarius, Rabanus and others who have written on Ecclesiastical Offices.

S. Cyril adds, in his fourth book on Worshipping in Spirit and in Truth, "Having your feet shod;" but no other has it, and therefore  S. Cyril seems to have inadvertently copied it from S. Paul, Eph 6:15.

Ver. 36 . — And be ye yourselves like unto men looking for their lord. This is the third precept of Christ, or rather the third part of the same precept. The first was to have their loins girt, the second to have their lights shining, the third to look for their lord. The first two are referred to this. The meaning is, Be you so prepared and ready as servants who expect their lord by night, that is, watchful, with loins girt and lamps burning. Hence Maldonatus thinks that this parable is one and identical, but consisting of three parts. Jansenius thinks that it is diverse; but it comes to the same thing, for, as I have said, this is another and the third part of the parable to which the other two tend and are directed. "They await their lord" says Toletus, "as those who, thinking themselves strangers, burn with the desire for Christ, and frequently, nay, continually think of Him—have their minds fixed on Him; for His love and hope bear adversity and all kinds of calamities with patience; fear to offend Him as having Him at length come to them, before their eyes; despise without difficulty whatever does not make for His coming; delight in whatever they know to be pleasing to Him; hold temporal things of small account because of their hope of eternal ones."

Symbolically, The above words, "Let your loins be girded and your lamps burning, and be ye yourselves like unto men looking for their lord," teach us (1.) That here we are as strangers journeying on to the heavenly kingdom. (2.) That we ought to outshine all others in virtue. (3.) That we should fix our hopes on the heavens, according to the words of 1 S. Peter ii. 11, 12, and 1 i. 13.

Again, S. Augustine ( serm. 39 de Verbis Domini ), asserts that these are the three subjects on which S. Paul exhorted Felix (Acts xxiv.) "Paul," he says, "taught continence, justice, and eternal life, for in these is contained the sum of the evangelical life." Secondly, in them are shown the three duties of the apostolic life: Firstly; the loins girded show that the Apostles were sent by Christ to preach the gospel through the whole world, and also to contend against all evil spirits, tyrannical rulers, unbelievers, and vices, according to the words of S. Luke, "I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy." Secondly, The burning lamps shew those who ought to illuminate the world by their doctrine and preaching, according to the words, "Ye are the light of the world," Matt. v. 14. Thirdly, "Be like unto men looking for their lord." This signifies those who ought to despise and tread under foot this present world and all things belonging to it, and to lead a heavenly and divine life, that their minds and hearts may be fixed on heaven, as in Phi 3:20, "Our citizenship is in heaven." S. Paul adds the result, the fruit, and the reward: "From whence also we wait for a Saviour the Lord Jesus Christ, who shall fashion anew the body of our humiliation, that it may be conformed to the body of His glory." That is, We despise earthly things, we seek for heavenly ones, because we look with a certain hope for Christ, who shall beautify and make us glorious for ever. So Toletus.

These three things the early Christians always kept rooted in their minds, who as strangers upon earth and citizens of heaven willingly poured out their wealth, their honours, their pleasures, their very present life itself for Christ, because they surely looked for the coming of the Lord Christ after this short life, and for a happy and eternal one to be given to them by Him, which indeed is true wisdom and prudence. We may see this in the Pontiffs, Virgins, Roman Martyrs for three hundred years, from S. Peter to Silvester, all of whom rejoiced in ceaseless persecutions, rejoiced to be spoiled of their goods, to be imprisoned, scourged, slain, burnt, that they might enjoy (possess) Christ in heaven. Eminent amongst others was S. Cecilia, who, when flourishing in youth, beauty, wealth, nobility, of her own will most gladly gave up all things for Christ and even her life itself, in the midst of wondering, pitying, and lamenting friends, and went joyfully and exultingly to the place of martyrdom, saying, "This is not to lose my youth but to change it; this is to give clay and receive in return gold; to give a vile and miserable hovel and receive a palace most spacious, lofty, and magnificent, built of precious stones and gold; to give a perishable thing and receive one that knows no end and is subject to no death:" and soon after, "Our Lord Jesus Christ does not give pound for pound, but what He gives as a simple sum He returns a hundredfold, and adds besides eternal life." Thus is it in her Acts.

The life of a Christian then should be nothing but one looking for the coming of Christ, that He may deliver him from this life, which is so vile and miserable and subject to so many fears and perils, and bring him to His own kingdom in the heavens and to eternal life. And hence the prophets and Paul teach everywhere that the faithful ought to live in such holiness and contempt of the things of this world, as to look eagerly and with avidity to the coming of Christ. So the patriarch Jacob when dying and longing for the coming of Christ, "I have waited for Thy salvation, 0 Lord," Gen 49:18; and Job. "All the days of my appointed time I will wait till my change come," Job 14:14; and the Psalms, "I have waited patiently for the Lord," Psa 40:1, and "Wait on the Lord, be of good courage, and he shall strengthen thine heart, wait, I say, on the Lord," Psa 47:14 (Bib. version). Isa 8:17, "I will wait upon the Lord;" and Isa 25:9, "We have waited for Him, and He will save us. This is the Lord, we have waited for Him, we will be glad and rejoice in His salvation." Jeremiah, Lam 3:24, "The Lord is my portion, therefore will I wait for Him;" Mic 8:7, "I will look unto the Lord, I will wait for the God of my salvation." So Joseph of Arimathæa, despising all fear of the Jews, buried Christ because he was looking, for the kingdom of God," Luk 23:51. S. Paul to the Romans, "The earnest expectation of the creation waiteth for the revealing of the sons of God," Rom 8:19; and Rom 8:23, "Ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for our redemption, to wit, the redemption of our body;" Gal 5:5, "We wait for the hope of righteousness;" Phi 3:20, "We wait for a Saviour;" Tit 2:12-13, "We should live soberly and righteously and godly in this present world, looking for the blessed hope and appearing of the glory of our great God;" 2Peter 3:11, "Seeing that these things are thus all to be dissolved, what manner of persons ought ye to be, in all holy living and godliness, looking for and earnestly desiring the coming of the day of God? " and 2Peter 3:13-14, "But according to His promise we look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for these things, give diligence that ye may be found in peace without spot and blameless in His sight." Climacus ( de gradu ) says, "He is righteous who fears not death; he is holy and perfect who daily expects it." So S. Francis expected the Lord when he recited, as he was dying, the words of the Psalm, "The righteous shall compass me about, for Thou shalt deal righteously with me" (Psa 142:7), and so died. And S. Bernard rejoiced—

Desidero te millies,

Mi jesu quando venies,

Me lætum quando facies?

Me de te quando saties? A thousand fold I long for Thee,

When, Jesu, wilt Thou come to me?

When shall I be, 0 Lord, set free?

And with Thyself full sated be?

Memorable and dreadful is the description of S. Bridget in her Fourth Book of Revelations, chap. vii.: "In Purgatory there is a third and higher place where is no other punishment than the desire of coming to God and of His beatific vision. They are there tormented who, in this life, had not a perfect desire of coming to the presence of God and of enjoying the vision of Him." Bede mentions a like place in Purgatory ( Hist. v. 13), and S. Gregory ( Dialogues iv. 36), and Dionysius the Carthusian in his ( Dialogue de Judicio partic. artic. xxxi.), and Bellarmine ( De Purg. ii. 6). For there is a sort of unworthy idea and undervaluing of the great vision and glory of God because it is not desired by the faithful and the saints with ardour. This is a sign that they did not sufficiently consider His riches and joys and weigh and ponder them as is to be expected.

Live then, 0 Christian, to thy Christ, not to the world; live to the Spirit, not to the flesh—live not to time but to eternity.

When He shall return from the marriage feast. This appears to be an addition to the parable, and not to be applied of necessity to what is signified by it. It may be applied thus. Christ in His Incarnation celebrated His espousals with the Church and all the faithful. When He went up into heaven He there consummated His marriage with the same Church, because by the glory of the beatific vision He is intimately and indivisibly united to all the Blessed through all eternity. When, then, He returns from the heavens to judgment, He appears to return from His heavenly marriage that He may introduce His new bride to it. His marriage then is the highest union and the highest joy that Christ has with the beatified in heaven. So S. Gregory, Bede, Theophylact, Euthymius, Toletus, and others.

That when He cometh and knocketh the they may straightway open unto Him. Christ here shows us that we ought to make our virtues ready in this life, that adorned by them in our death, we may go out with joy and rejoicing to meet Him, for there will be no time then for working, scarcely even for repentance; for the senses will be dulled and the mind oppressed by disease and scarcely able to think of its sins and its salvation. They, then, act with the utmost recklessness who, in this life, indulge in pleasures and say that they will repent on their deathbeds—for their repentance will then be forced and too late, and therefore will seldom be true, sincere, and earnest. "The Lord cometh," says S. Gregory ( Hom, xiii.) "when He hastens to judgment; but He knocks (at the door) when by the ills of disease He designs death to be near, and we open to Him at once if we receive Him with love. Whoever dreads his departure from the body is unwilling to open to the judge, and fears to see Him as his judge whom he knows that he has despised. But he who is secure as to his hope and works, immediately opens, for he receives the judge with joy, and when his death is at hand he grows glad in the glory of his reward."

Ver. 37.— Blessed are those servants, whom the Lord when He cometh shall find watching. That is, with their loins girt and their lamps in their hands and expecting Him as He goes before, for He will give them their due reward, eternal blessedness, that they may enjoy the vision of God and all glory and joy for ever and ever. Hence the following explanation.

Verily, I say unto you, that He shall gird Himself, and make them sit down to meat, and shall come and serve them. Christ renders like for like—to those of His who are girt in heaven, He will gird Himself in heaven—He will serve His own servants. Those who have laboured in His service He will make to rest, and be at ease, and sup, and to those who minister to Him, He Himself, the King of kings and Lord of lords, will minister with wonderful condescension.

Shall come. The attendants and sponsi used to go round the tables to see if any one needed anything, that he might be supplied. The above words, it is plain, are to be taken as parables not in the letter. For in heaven there are no girdles, nor persons girded, nor tables, nor sittings at meat, nor any who come or minister: Christ only intends to say, Firstly, that he who is pre-eminent before all other good masters, and immeasurably greater, will show honour to His faithful servants in heaven, so as to make them, from slaves, become as lords with whom He may share His marriage feast, that is, the happiness and glory of heaven. Secondly, That He will do it with an endless number of dishes, that is, pleasure and delights both of soul and body. Thirdly, He will see that no one wants anything: not necessaries merely, but even luxuries, and whatever he wants and wishes for. Everything wished for, nay, that can possibly be wished for, shall be supplied in superabundance according to the words "I shall be satisfied when I wake up with Thy likeness," Psa 17:15; and "They shall be abundantly satisfied with the fatness of Thy house," Ps. xxxvi 8. Fourthly, That He will give to each according to his merits this delicacy and that, for the words "He shall come" signify that there shall be a supper varied and most abundant according to the merits of each; and (those) "shall serve" (show) that it shall be most honourable, and the words "shall make them sit down," says Toletus, "shows that it shall be eternal."

He shall gird Himself. "God is girded," says Theophylact, "not as giving us the outpouring of all good things, for He moderates them. For who is able to contain all that God is?" This is seen from the seraphim who cover their eyes because of the brightness of the Divine light.

And make them sit down to meat. S. Dionysius the Areopagite, Epistle 9 to Titus, says, "The sitting at meat we consider to be rest from many labours, a life of safety and a divine kind of existence in the light and country of the living, full of all kinds of holy pleasure, with an abundant supply of all kinds of good things by which we are supplied, with Jesus rejoicing over them and placing them at His table and ministering to them and giving them eternal life, fully bestowing upon them and pouring into them all things good."

Symbolically, S. Gregory ( Hom. 13) says, "He will gird Himself, that is, He will prepare for the recompense and make them sit down—or, be refreshed by everlasting rest. For to sit down is to rest in the kingdom. The Lord again says, "They shall sit down with Abraham, Isaac, and Jacob." The Lord will come and minister, for He satiates us with the brightness of His light. "Come" is said of Him when He returns to His kingdom for the Judgment; for the Lord has certainly returned to us since the judgment, because from the form of His Humanity He has raised us to the contemplation of His Divinity, and He comes to lead us to the contemplation of His brightness, when Him whom we see in the judgment in His Humanity, we shall behold, after the judgment, in His Divinity.

Ver. 33 . — And if He shall come in the second watch, and if in the third, and find them so, blessed are those servants. The first watch begins in the evening at the beginning of night, and lasts three hours. The second then begins and lasts till midnight. Then follows the third, which also lasts for three hours; then the fourth, which lasts till the dawn and the rising of the sun. Christ shows by these watches when we ought to watch and be prepared for the coming of the Lord; for the time of our death is uncertain, nor have we one day or even hour of our life of which we can be sure. The first watch is our childhood, the second our youth, the third our grown manhood, the fourth, our old age. So Titus and S. Gregory. "Christ does not," says F. Lucas, "mention so much the fourth and first watches, because He does not often come from the marriage so early or so late. The marriages are generally concluded about the middle of the night when the bride is conducted to the marriage chamber. Meanwhile, it teaches us that we ought always to watch even in advanced age and decrepitude, and that it is not enough to watch only for a time, or in youth, or in manhood, but we must persevere as long as this life lasts, because the hour of our death is uncertain, and also the coming of our Lord, even though He be long waited for." So S. Basil in his homily of not regarding secular affairs: "We ought to be prepared daily to depart from this life and to await the unchanged nod of God, that each, when the Lord comes and knocks, may immediately open to Him. Christ, besides, speaks only of the second and third watch, because sleep in them is deeper and more heavy, to show that He would come when men least expected Him; when they were sunk in profound thoughts and cares, and, as it were, were asleep; so that wise servants should then most especially watch and be prepared, that when they seem to themselves most healthful and prosperous they may look for a sudden and treacherous death."

Toletus gives another reason. "Christ," he says, "does not make mention of the fourth watch because there are very few, who, having put off good works till old age, are then found to be doing them; and He might have made them tardy if He had spoken of the matter." From this S. Gregory concludes ( Hom. 13), exhorting all men to holy lives, and saying, "Our Lord would not reveal the last hour to us, that it might always be looked for, and whilst we are not able to foresee it, that we should without cessation be prepared for it." Because then the hours fly apace, be careful, 0 most dear brethren, to be occupied with the traffic of good works. Hear what wise Solomon said: "Whatsoever thy hand findeth to do, do it with thy might, for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest." Because then we know not the time of our death, and cannot work after it, we ought to seize the time allowed us before its arrival. Thus, by our being always in fear of it will death itself be vanquished.

Ver. 41.— And Peter said, Lord, speakest Thou this parable unto us or even unto all? To all men, especially the faithful, as well to those who are now living as to those who shall live hereafter. Peter doubted of this, because Christ was accustomed to give some doctrines to the Apostles alone, others to all the faithful, and He had here said some things which seemed fitted only to the Apostles and men of perfect lives, as verses 32-37. The rest about watching and waiting for the coming of the Lord seemed to apply to all the faithful.

Ver. 42 . — And the Lord said, Who then is that faithful and wise steward whom his lord shall set over his household to give them their portion of food in due season? Christ replied to Peter that He spoke indeed to all the faithful, but especially to him and the Apostles. For upon them were incumbent greater watching and care, that they might save not only themselves but others of the faithful as well. And Peter was the steward whom Christ set over His household, that is, His Church, as also the other Apostles, according to the words of S. Paul, "Let a man so account of us as of ministers of Christ and stewards of the mysteries of God."

That he may give them their measure of wheat in due season. (The Vulgate has mensuram tritici, on which Cornelius comments). Our, Lord alludes to the custom of the ancients, with whom slavery was common and severe. For servants had in abundance many things that Christians have now need of. They put one of the slaves over the mancipii, to distribute, every month, a measure (hence called demensus) of provisions and corn, wheat perhaps, or barley, if they were of inferior degree, as I have shown on Hos 3:2.

Secondly, wheat (tritici) may refer to time. For it is the duty of a good steward, like Joseph, when it is the season of wheat harvest, to dispense it frugally by measure to each head of a family, that it may not be sold or expended on the poor, and so there be an insufficiency for the household. I have explained the rest on S. Mat 24:45.

Observe the words "steward" and "portion." For a just steward does not give the same measure to all, but to each his own and according to his age, rank, and desert. It is the proper task of a steward to distribute what is appropriate to each. One kind and proportion of food is proper for an infant, and another for a youth, a third, for a full grown man, a fourth, for the aged—one for a man, another for a woman—one for a daughter, another for a servant—one for sons, another for slaves.

From this Christ moraliter, teaches, Bishops, Pastors, Confessors, Preachers, that they ought not to set forth the same food of doctrine to all the faithful, nor (in general) speak of virtues to all only in a general way, but in particular they should instil into them such as are fit and proper to their age and position.  S. Paul, by his own example, taught the praxis of this parable and sentence when he gave one kind of monition and precept to sons, another to fathers, another to servants, Eph 6:1 and following, and when he wrote to Timothy, 1Ti 5:1-4; so to Tit 2:2, and following.

S. Gregory Thaumaturgus, Bishop of New Cæsarea, followed Christ and S. Paul, as Gregory of Nyssa writes in his life: "A mourner would bear from him what would comfort him; youth were corrected and taught moderation—medicine in fitting conversation was offered to the aged, servants were taught to be well affected to their masters, masters to be kind and gentle to those under their rule; the poor were taught to hold grace the only true riches, the possession of which was in the power of every one; he who boasted himself of his wealth was aptly reminded that he was the steward and not the lord of what he had. Profitable words were given to women, suitable ones to children, and befitting ones to fathers." And S. Cyprian, as Pontius the deacon wrote in his life, used to urge maidens to a becoming rule of modesty and a manner of dress which was adapted to sanctity. He taught the lapsed penitence, heretics truth, schismatics unity, the sons of God peace and the law of evangelical prayer. He comforted Christians under the loss of their relatives with the hope of the future. He checked the bitterness of envy by the sweetness of befitting remedies. He incited martyrs by exhortation from the divine discourses. Confessors who were signed with the mark on their foreheads he animated by the incentive of the heavenly host. The same, especially, and before all others,

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 12 (Chapter Introduction)

Overview

Luk 12:1, Christ preaches to his apostles to avoid hypocrisy, and fearfulness in publishing his doctrine; Luk 12:13, warns the people to beware of covetousness, by the parable of the rich man who set up greater barns; Luk 12:22, We must not be over careful of earthly things, Luk 12:31. but seek the kingdom of God; Luk 12:33, give alms; Luk 12:35, be ready at a knock to open to our Lord whensoever he comes; Luk 12:41, Christ’s ministers are to see to their charges, Luk 12:49. and look for persecution; Luk 12:54, The people must take this time of grace; Luk 12:57, because it is a fearful thing to die without reconciliation.

Poole: Luke 12 (Chapter Introduction)

CHAPTER 12

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 12 (Chapter Introduction)

(Luk 12:1-12) Christ reproves the interpreters of the law.

(Luk 12:13-21) A caution against covetousness The parable of the rich man.

(v. 22-40) Worldly care reproved.

(Luk 12:41-53) Watchfulness enforced.

(Luk 12:54-59) A warning to be reconciled to God.

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 12 (Chapter Introduction)

In this chapter we have divers excellent discourses of our Saviour's upon various occasions, many of which are to the same purport with what we had in Matthew upon other the like occasions; for we may suppose that our Lord Jesus preached the same doctrines, and pressed the same duties, at several times, in several companies, and that one of the evangelists took them as he delivered them at one time and another at another time; and we need thus to have precept upon precept, line upon line. Here, I. Christ warns his disciples to take heed of hypocrisy, and of cowardice in professing Christianity and preaching the gospel (Luk 12:1-12). II. He gives a caution against covetousness, upon occasion of a covetous motion made to him, and illustrates that caution by a parable of a rich man suddenly cut off by death in the midst of his worldly projects and hopes (Luk 12:13-21). III. He encourages his disciples to cast all their care upon God, and to live easy in a dependence upon his providence, and exhorts them to make religion their main business (Luk 12:22-34). IV. He stirs them up to watchfulness for their Master's coming, from the consideration of the reward of those who are then found faithful, and the punishment of those who are found unfaithful (Luk 12:35-48). V. He bids them expect trouble and persecution (Luk 12:49-53). VI. He warns the people to observe and improve the day of their opportunities and to make their peace with God in time (Luk 12:54-59).

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 12 (Chapter Introduction)

The Creed Of Courage And Of Trust (Luk_12:1-12)

The Place Of Material Possessions In Life (Luk_12:13-34)

Be Prepared (Luk_12:35-48)

The Coming Of The Sword (Luk_12:49-53)

While Yet There Is Time (Luk_12:54-59)

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

Bibliography

Alford, Henry. The Greek Testament. New ed. 4 vols. London: Rivingtons, 1880.

Bailey, Kenneth E. Poet and Peasant: A Literary-Cultural Approach to the Parables in Luke. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1977.

Bishop, Eric F. F. Jesus of Palestine: The Local Background to the Gospel Documents. London: Lutterworth, 1955.

Bock, Darrell L. Luke. The NIV Application Commentary series. Grand Rapids: Zondervan Publishing House, 1996.

_____. "A Theology of Luke-Acts." In A Biblical Theology of the New Testament, pp. 87-166. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Boslooper, Thomas. The Virgin Birth. Philadelphia: Westminster Press, 1962.

Bowman, John. "The Parable of the Good Samaritan." Expository Times 59 (1947-48):151-53, 248-49.

Brown, R. E. The Birth of the Messiah: A Commentary on the Infancy Narratives in Matthew and Luke. Garden City: Doubleday, 1977.

_____. The Virginal Conception and Bodily Resurection of Jesus. New York: Paulist Press, 1973.

Brown, Schuyler. Apostasy and Perseverance in the Theology of Luke. Rome: Pontifical Biblical Institute, 1969.

Brown, William E. "The New Testament Concept of the Believer's Inheritance." Th.D. dissertation, Dallas Theological Seminary, 1984.

Bruce, F. F. Jesus and Christian Origins Outside the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.

_____. "Justification by Faith in the non-Pauline Writings of the New Testament." Evangelical Quarterly 24 (1952):66-77.

Burrows, Millar. "Levirate Marriage in Israel." Journal of Biblical Literature 59 (1940):23-33.

_____. "The Marriage of Boaz and Ruth." Journal of Biblical Literature 59 (1940):445-54.

Cadbury, Henry J. The Style and Literary Method of Luke. Cambridge, Mass.: Harvard University Press, 1920.

Cairns, Earle E. "Luke As a Historian." Bibliotheca Sacra 122:487 (July-September 1965):220-26.

Carson, Donald A. "Matthew." In Matthew--Luke. Vol. 8 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1984.

Cave, C. H. "Lazarus and the Lucan Deuteronomy." New Testament Studies 15 (1968-67):319-25.

Constable, Thomas L. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

Creed, J. M. The Gospel According to St. Luke. A Commentary on the Third Gospel. London: Macmillan and Co., 1930.

Cullmann, Oscar. The Early Church: Studies in Early Christian History and Theology. Philadelphia: Westminster Press, 1956.

Danker, Frederick W. Jesus and the New Age. Proclamation Commentaries series. Philadelphia: Fortress Press, 1976.

Davis, W. D. Paul and Rabbinic Judaism. 4th ed. Philadelphia: Fortress Press, 1980.

Deatrick, Eugene P. "Salt, Soil, Savor." Biblical Archaeologist 25 (1962):41-48.

Decker, Rodney J. "The Church's Relationship to the New Covenant." Bibliotheca Sacra 152:607 (July-September 1995):290-305; 608 (October-December 1995):431-56.

Deere, Jack. Surprised by the Power of the Spirit. Grand Rapids: Zondervan Publishing House, 1993.

Derrett, J. Duncan M. "Eating up the Houses of Widows': Jesus's Comment on Lawyers?" Novum Testamentum 14 (1972):1-9.

_____. "Fresh Light on St Luke xvi. II. Dives and Lazarus and the preceding Sayings." New Testament Studies, 7 (1960-61):364-80.

_____. Law in the New Testament. London: Darton, Longman & Todd, 1970.

_____. "Law in the New Testament: The Palm Sunday Colt." Novum Testamentum 13 (1971):241-58.

_____. "Law in the New Testament: The Unjust Judge." New Testament Studies 18 (1071-72):178-91.

_____. "Take thy Bond . . . and Write Fifty' (Luke xvi. 6) The nature of the Bond." Journal of New Testament Studies NS23 (1972):438-40.

_____. "You Build the Tombs of the Prophets' [Luke 11:47-51; Matt. 23:29-31]." Studia Evangelica 4 (1968):187-93.

Dillon, Richard J. From Eye-Witnesses to Ministers of the Word: Tradition and Composition in Luke 24. Analecta Biblica 82. Rome: Biblical Institute Press, 1978.

_____. "Previewing Luke's Project from His Prologue (Luke 1:1-4)." Catholic Biblical Quarterly 43 (1981):205-27.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Doeve, J. W. Jewish Hermeneutics in the Synoptic Gospels and Acts. Assen: Van Gorcum, 1954.

Doriani, Daniel. "The Deity of Christ in the Synoptic Gospels." Journal of the Evangelical Theological Society 37:3 (September 1994):333-50.

Easton, Burton Scott. The Gospel according to St. Luke. International Critical Commentaries series. Edinburgh: T. & T. Clark, 1926.

Edwards, James R. "The Authority of Jesus in the Gospel of Mark." Journal of the Evangelical Theological Society 37:2 (June 1994):217-33.

Ellis, Earle E. The Gospel of Luke. New Century Bible series. New York: Thomas Nelson Publishers, 1966.

The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Popular ed. Grand Rapids: Baker Book House, 1974.

Erickson, Richard J. "The Jailing of John and the Baptism of Jesus: Luke 3:19-21." Journal of the Evangelical Theological Society 36:4 (December 1993):455-66.

Findlay, J. A. "Luke." In Abingdon Bible Commentary, pp. 1022-59. Nashville and New York: Abingdon Press, 1929.

Finegan, Jack. The Archaeology of the New Testament. Princeton: Princeton University Press, 1964.

_____. Handbook of Biblical Chronology. Princeton: Princeton University Press, 1964.

Fitzmyer, Joseph A. Essays on the Semitic Background of the New Testament. London: Geoffrey Chapman, 1971.

_____. The Gospel according to Luke I--IX. Anchor Bible series. Garden City, N.Y.: Doubleday & Co., 1981.

_____. "The Story of the Dishonest Manager." Theological Studies 25 (1964):23-42.

Flender, Helmut. St Luke: Theologian of Redemptive History. London: SPCK, 1967.

Foakes-Jackson, F. J., and Lake, Kirsopp, eds. The Beginnings of Christianity. 5 vols. London: Macmillan and Co., 1920-33.

Forbes, Greg. "Repentance and Conflict in the Parable of the Lost Son (Luke 15:11-32)." Journal of the Evangelical Theological Society 42:2 (June 1999):211-229.

Ford, J. Massingbyrde. "The Meaning of Virgin.'" New Testament Studies 12:3 (1966):293-99.

France, R. T. Jesus and the Old Testament: His Application of Old Testament Passages to Himself and His Mission. London: Tyndale House Publishers, 1971.

Freyne, Sean. Galilee from Alexander the Great to Hadrian 323 B.C.E. to 135 C.E. Wilmington, Del.: Michael Glazier, Inc. and Notre Dame, Ind.: University of Notre Dame Press, 1980.

Fruchtenbaum, Arnold G. Israelology: The Missing Link in Systematic Theology. Tustin, Cal.: Ariel Ministries Press, 1989.

Gaston, Lloyd. Horae Synopticae Electonicae; Word Statistics of the Synoptic Gospels. Missoula, Mont.: Society of Biblical Literature, 1973.

Geldenhuys, Norval. Commentary on the Gospel of Luke. London: Marshall, Morgan & Scott, 1950.

Gerhardsson, Birger.The Testing of God's Son. Coniectanea Biblica New Testament series 2:1. Lund: C. W. K. Gleerup, 1966.

Geyser, A. S. "The Youth of John the Baptist." Novum Testamentum 1 (1956):70-75.

Goodspeed, E. J. "Some Greek Notes: I. Was Theophilus Luke's Publisher?" Journal of Biblical Literature 73 (1954):84.

Gromacki, Robert. The Virgin Birth: Doctrine of Deity. Nashville: Thomas Nelson, 1974.

Han, Kyu Sam. "Theology of Prayer in the Gospel of Luke." Journal of the Evangelical Theological Society 43:4 (December 2000):675-93.

Harvey, A. E. The New English Bible: Companion to the New Testament. Cambridge: Oxford University Press and Cambridge University Press, 1970.

Hawkins, John Caesas. Horae Synopticae; Contributions to the Study of the Synoptic Problem. 1909. Reprint ed. Grand Rapids: Baker Book House, 1968.

Helyer, Larry R. "Luke and the Restoration of Israel." Journal of the Evangelical Theological Society 36:3 (September 1993):317-29.

Hendriksen, William. Exposition of the Gospel According to Luke. Grand Rapids: Baker Book House, 1978.

Hodges, Zane C. Absolutely Free! A Biblical Reply to Lordship Salvation. Dallas: Redencion Viva, and Grand Rapids: Zondervan Publishing House, Academie Books, 1989.

_____. "The Blind Men at Jericho." Bibliotheca Sacra 122:488 (October-December 1965):319-30.

_____. "The Centurion's Faith in Matthew and Luke." Bibliotheca Sacra 121:484 (October-December 1964):321-32.

_____. "Stop and Think! (Luke 14:13-14), Rewardable Hospitality." The KERUGMA Message 3:1 (Spring 1993):1, 3.

_____. "The Women and the Empty Tomb." Bibliotheca Sacra 123:492 (October-December 1966):301-9.

Hoehner, Harold W. Chronological Aspects of the Life of Christ. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

Inrig, Gary. The Parables: Understanding What Jesus Meant. Grand Rapids: Discovery House Publishers, 1991.

International Standard Bible Encyclopedia. 1986 ed. Edited by Geoffrey E. Bromiley. S.v. "money," by H. W. Perkin.

Jellicoe, S. "St Luke and the Seventy-two." New Testament Studies 6 (1960):319-21.

Jeremias, Joachim. The Eucharistic Words of Jesus. New Testament Library series. 3rd ed. Revised. London: SCM Press, 1966.

_____. Jerusalem in the Time of Jesus. Rev. ed. Translated by S. H. Hooke. New York: Scribner, 1963.

_____. New Testament Theology. New York: Scribners, 1971.

_____. The Parables of Jesus. Translated by S. H. Hooke. London: SCM, 1963.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews and The Wars of the Jews. London: T. Nelson and Sons, 1866.

Keck, Leander E. "The Spirit and the Dove." New Testament Studies 17 (1970-71):41-67.

Keck, Leander, and Martyn, J. Louis, eds. Studies in Luke-Acts. New York: Abingdon Press, 1966.

Larkin, William J., Jr. "The Recovery of Luke-Acts as Grand Narrative' for the Church's Evangelistic and Edification Tasks in a Postmodern Age." Journal of the Evangelical Theological Society 43:3 (September 2000):405-15.

Lenski, Richard C. H. The Interpretation of St. Luke's Gospel. 1946. Minneapolis: Augsburg Publishing House, 1961.

Lewis, Clive Staples. The Screwtape Letters. New York: Macmillan Co., 1959.

Liefeld, Walter L. "Luke." In Matthew-Luke. Vol. 8 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1984.

_____. "Theological Motifs in the Transfiguration Narrative." In New Dimensions in New Testament Study, pp. 162-79. Edited by Richard N. Longenecker and Merrill C. Tenney. Grand Rapids: Zondervan Publishing House, 1974.

Lindsey, F. Duane. "Lucan Theology in Contemporary Perspective." Bibliotheca Sacra 125:500 (October-December 1968):346-51.

Longenecker, Richard N. The Christology of Early Jewish Christianity. Studies in Biblical Theology, Second series 17. London: SCM, 1970.

Lövestam, E. Spiritual Wakefulness in the New Testament. Lund: Gleerup, 1963.

Luce, H. K. The Gospel according to S. Luke. Cambridge Greek Testament series. Cambridge: Cambridge University Press, 1933.

MacArthur, John F., Jr. The Gospel According to Jesus. Grand Rapids: Zondervan Publishing House, Academie Books, 1988.

Machen, J. Greshem. The Virgin Birth of Christ. Reprint ed. Grand Rapids: Baker Book House, 1965.

Maddox, Robert. The Purpose of Luke-Acts. Gottingen: Vandenhoeck und Ruprecht, 1982.

Malick, David E. "A Literary Approach to the Birth Narratives in Luke 1-2." In Integrity of Heart, Skillfulness of Hands, pp. 93-107. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Manek, J. "The New Exodus in the Books of Luke." Novum Testamentum 2 (1955):8-23.

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

Manson, T. W. The Sayings of Jesus. London: SCM Press, 1949.

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.

Merrill, Eugene H. "Remembering: A Central Theme in Biblical Worship." Journal of the Evangelical Theological Society 43:1 (March 2000):27-36.

Mills, Montague Stephen. "A Comparison of the Genesis and Lukan Genealogies (The Case for Cainan)." Th.M. thesis, Dallas Theological Seminary, 1978.

Minear, P. S. "A Note on Luke xxii. 36." Novum Testamentum 7 (1964):128-34.

The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

Moore, Thomas S. "The Lucan Great Commission and the Isaianic Servant." Bibliotheca Sacra 154:613 (January-March 1997):47-60.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morris, Leon. The Gospel According to St. Luke. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.

Mosley, A. W. "Historical Reporting in the Ancient World." New Testament Studies 12 (1965-66):10-26.

Neil, William, The Acts of the Apostles. New Century Bible Commentary series. London: Marshall, Morgan, and Scott, 1973; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1981.

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.

Oliver, H. H. "The Lucan Birth Stories and the Purpose of Luke-Acts." New Testaments Studies 10 (1963-64):215-26.

O'Neill, J. C. "The Six Amen Sayings in Luke." Journal of Theological Studies NS10 (1959):1-9.

Orr, James. The Virgin Birth of Christ. New York: Scribner's, 1907.

Overstreet, R. Larry "Roman Law and the Trial of Christ." Bibliotheca Sacra 135:540 (October-December 1978):323-32.

Packer, J. I. "The Comfort of Conservatism." In Power Religion, pp. 283-99. Edited by Michael Scott Horton. Chicago: Moody Press, 1992.

Pagenkemper, Karl E. "Rejection Imagery in the Synoptic Parables." Bibliotheca Sacra 153:610 (April-June 1996):179-98; 611 (July-September 1996):308-31.

Pentecost, J. Dwight. "The Biblical Covenants and the Birth Narratives." In Walvoord: A Tribute, pp. 257-70. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

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

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

Plummer, Alfred. A Critical and Exegetical Commentary on the Gospel According to St. Luke. International Critical Commentary series. Edinburgh: T. & T. Clark, 1922.

Price, J. Randall. "Prophetic Postponement in Daniel 9 and Other Texts." In Issues in Dispensationalism, pp. 133-65. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Reicke, Bo. "Jesus in Nazareth -- Lk 4, 14-30." In Das Wort und die Wörter, pp. 47-55. Edited by H. Balz and S. Schulz. Stuttgart: n. p., 1973.

Roberts, C. H. "The Kingdom of Heaven (Lk. xvii. 21)." Harvard Theological Review 41 (1948):1-8.

Robinson, J. A. T. Twelve New Testament Studies. Studies in Biblical Theology No. 14. London: SCM Press, 1962.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

Schurer, Emil. A History of the Jewish People in the Time of Jesus Christ. Clark's Foreign Theological Library series. 6 vols. Translated by John Macpherson. Edinburgh: T. & T. Clark, 1895-1905.

Sherwin-White, A. N. Roman Society and Roman Law in the New Testament. Oxford: Clarendon Press, 1963.

Showers, Renald E. Maranatha: Our Lord, Come! A Definitive Study of the Rapture of the Church. Bellmawr, N.J.: Friends of Israel Gospel Ministry, 1995.

Sneed, R. J. "The Kingdom of God is within you' (Lk. 17, 21)." Catholic Biblical Quarterly 24 (1962):363-82.

Stanton, G. N. Jesus of Nazareth in New Testament Preaching. Society for New Testament Studies Monograph Series 27. London: Cambridge University Press, 1974.

Storms, C. Samuel. Reaching God's Ear. Wheaton, Il.: Tyndale House Publishers, 1988.

Strugnell, J. "Amen I say unto you' in the Sayings of Jesus and in Early Christian Literature." Harvard Theological Review 67 (1974):177-90.

Summers, Ray. Commentary on Luke. Waco: Word Books, 1972.

Talbert, Charles H. Literary Patterns, Theological Themes and the Genre of Luke-Acts. Society of Biblical Literature Monograph Series 20. Missoula, Mont.: Scholars Press, 1974.

_____. "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.

Tannehill, Robert C. "Israel in Luke-Acts: A Tragic Story." Journal of Biblical Literature 104 (1985):69-85.

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

Tenney, Merrill C. "Historical Verities in the Gospel of Luke." Bibliotheca Sacra 135:538 (April-June 1978):126-38.

Theological Dictionary of the New Testament. Edited by Gerhard Kittle. S.v. "daimon," by W. Foerster.

_____. 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.

Thompson, G. H. P. "Called -- Proved -- Obedient." Journal of Theological Studies NS11 (1960):1-12.

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

Turner, Nigel. Grammatical Insights into the New Testament. Edinburgh: T. & T. Clark, 1966.

van Ommeren, Nicholas M. "Was Luke an Accurate Historian?" Bibliotheca Sacra 148:589 (January-March 1991):57-71.

Vermes, Geza. Jesus the Jew. London: Collins, 1973.

Walls, A. F. "In the Presence of the Angels' (Luke xv. 10)." Novum Testamentum 3 (1959):314-16.

Walvoord, John F. "The Times of the Gentiles." Bibliotheca Sacra 125:497 (January-March 1968):3-9.

Wenham, John. "The Identification of Luke." Evangelical Quarterly 63:1 (1991):3-44.

Wilkinson, J. "The Case of the Bent Woman in Luke 13:10-17." Evangelical Quarterly 49 (1977):195-205.

Wink, Walter. John the Baptist in the Gospel Tradition. London: Cambridge University Press, 1968.

Winter, P. "Nazareth' and Jerusalem' in Luke chs. 1 and 2." New Testament Studies 3 (1956-57):136-42.

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.

Zuck, Roy B. "How Jesus Responded to Questions." In Integrity of Heart, Skillfulness of Hands, pp. 108-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p42luk-1@

@pict rend=gs.pixel ent=p42luk-2@

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.