Text -- Luke 23:45 (NET)

23:45 because the sun’s light failed. The temple curtain was torn in two.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 23:45

The sun’ s light failing ( tou hēliou ekleipontos ).

Genitive absolute of the present active participle of ekleipō , an old verb, to leave out, omit, pass by, to fail, to die. The word was used also of the eclipse of the sun or moon. But this was impossible at this time because the moon was full at the passover. Hence many documents change this correct text to "the sun was darkened"(eskotisthē ho hēlios ) to obviate the difficulty about the technical eclipse. But the sun can be darkened in other ways. In a London fog at noon the street lights are often turned on. The Revised Version translates it correctly, "the sun’ s light failing."Leave the darkness unexplained.

Robertson: Luk 23:45

In the midst ( meson ).

In the middle. Mar 15:38; Mat 27:51 have "in two"(eis duo ).

Vincent: Luk 23:45

Veil

See on Mat 27:51.

Wesley: Luk 23:45

Mar 15:38.

Clarke: Luk 23:45

The sun was darkened - See an examination of the accounts of Phlegon, Thallus, and Dionysius, on Mat 27:45 (note)

Clarke: Luk 23:45

The veil - was rent - See Mat 27:51.

TSK: Luk 23:45

and the veil : Exo 26:31; Lev 16:12-16; 2Ch 3:14; Mat 27:51; Mar 15:38; Eph 2:14-18; Heb 6:19, Heb 9:3-8, Heb 10:19-22

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 23:44-46

See the notes at Mat 27:45-50.

Poole: Luk 23:34-46

Ver. 34-46. See Poole on "Mat 27:35" , and following verses to Mat 27:50 . See Poole on "Mar 14:24" , and following verses to Mar 14:37 . This part also of the history of our Saviour’ s passion is best understood by a comparing together what all the evangelists say, which we have before done in our notes on Matthew, so as we shall only observe some few things from it as here recited.

And the people stood beholding. And the rulers also with them derided him Luk 23:35 . Matthew saith, Mat 27:41 , the chief priests, scribes, and elders were there mocking. So saith Mark, Mar 15:31 . How doth malice and hatred for religion’ s sake, not only out show men’ s reason, but also all their moral virtue! And make nothing accounted uncharitable, unjust, or indecent to them, into whom this devil hath once entered. To say nothing of the injustice and indecencies obvious to every eye, which these men showed upon our Saviour’ s examination and trial: it was now the first day of the feast of unleavened broad, the day following the passover night; or, as some think, the preparation both for the weekly sabbath and for the passover, though the most judicious interpreters be of the first opinion: one of them it was, be it which it would. If atheism and irreligion had not been at the height amongst this people, had it been possible that the high priest, and the chief of the priests, and the rulers of the Jews, should have spent this day, the whole time, from break of the day till noon, in accusing or condemning Christ; and then have spent the afternoon in mocking and deriding him on the cross as he was dying, breaking all laws of humanity and decency, as well as religion? Admitting Annas and Caiaphas were not there, yet some of the chief of the priests, the scribes, and the elders were certainly there; and betraying themselves there more rudely and indecently than the common people.

The people were there beholding him. These were there mocking and deriding a dying person. But as we say in philosophy, corruptio optimi est pessima; so we shall find it true, that men who are employed in sacred things, if the true fear of God be not in them, to make them the best, they are certainly the vilest and worst of men. We read of no rudenesses offered to our Saviour dying, but from the scribes, chief priests, rulers, and soldiers. These verses also afford us great proof of the immortality of the soul; otherwise the penitent thief could not that day have been with Christ in paradise, as Christ promised, Luk 23:43 . Nor would Christ have committed his soul into his Father’ s hand, if it had been to have expired with the body, and have vanished into air. For other things which concern this part of the history of our Saviour’ s passion, See Poole on "Mat 27:35" , and following verses to Mat 27:50 .

Gill: Luk 23:45

And the sun was darkened,.... There was an eclipse of it, which was preternatural, it being now full moon, and lasted three hours, and so total, as to darken the whole earth; and now was the prophecy in Amo 8:9 literally fulfilled: and the vail of the temple was rent in the midst. The Persic version renders it, "the gate of the temple"; and so the Syriac version, "the face of the gate of the temple"; See Gill on Mat 27:51.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 23:45

¹ tc The wording “the sun’s light failed” is a translation of τοῦ ἡλίου ἐκλιπόντος/ ἐκλείποντος (tou Jhliou eklipontos/ ekleipontos), a reading found in the earliest and best witnesses (among them Ì⁷⁵ א B C*^vid L 070 579 2542 pc) as well as several ancient versions. The majority of mss (A C³ [D] W Θ Ψ Ë^1,13 Ï lat sy) have the flatter, less dramatic term, “the sun was darkened” (ἐσκοτίσθη, eskotisqe), a reading that avoids the problem of implying an eclipse (see sn below). This alternative thus looks secondary because it is a more common word and less likely to be misunderstood as referring to a solar eclipse. That it appears in later witnesses rather than the earliest ones adds confirmatory testimony to its inauthentic character.

sn This imagery has parallels to the Day of the Lord: Joel 2:10; Amos 8:9; Zeph 1:15. Some students of the NT see in Luke’s statement the sun’s light failed (eklipontos) an obvious blunder in his otherwise meticulous historical accuracy. The reason for claiming such an error on the author’s part is due to an understanding of the verb as indicating a solar eclipse when such would be an astronomical impossibility during a full moon. There are generally two ways to resolve this difficulty: (a) adopt a different reading (“the sun was darkened”) that smoothes over the problem (discussed in the tc problem above), or (b) understand the verb eklipontos in a general way (such as “the sun’s light failed”) rather than as a technical term, “the sun was eclipsed.” The problem with the first solution is that it is too convenient, for the Christian scribes who, over the centuries, copied Luke’s Gospel would have thought the same thing. That is, they too would have sensed a problem in the wording and felt that some earlier scribe had incorrectly written down what Luke penned. The fact that the reading “was darkened” shows up in the later and generally inferior witnesses does not bolster one’s confidence that this is the right solution. But second solution, if taken to its logical conclusion, proves too much for it would nullify the argument against the first solution: If the term did not refer to an eclipse, then why would scribes feel compelled to change it to a more general term? The solution to the problem is that ekleipo did in fact sometimes refer to an eclipse, but it did not always do so. (BDAG 306 s.v. ἐκλείπω notes that the verb is used in Hellenistic Greek “Of the sun cease to shine.” In MM it is argued that “it seems more than doubtful that in Lk 23⁴⁵ any reference is intended to an eclipse. To find such a reference is to involve the Evangelist in a needless blunder, as an eclipse is impossible at full moon, and to run counter to his general usage of the verb = ‘fail’…” [p. 195]. They enlist Luke 16:9; 22:32; and Heb 1:12 for the general meaning “fail,” and further cite several contemporaneous examples from papyri of this meaning [195-96]) Thus, the very fact that the verb can refer to an eclipse would be a sufficient basis for later scribes altering the text out of pious motives; conversely, the very fact that the verb does not always refer to an eclipse and, in fact, does not normally do so, is enough of a basis to exonerate Luke of wholly uncharacteristic carelessness.

² tn The referent of this term, καταπέτασμα (katapetasma), is not entirely clear. It could refer to the curtain separating the holy of holies from the holy place (Josephus, J. W. 5.5.5 [5.219]), or it could refer to one at the entrance of the temple court (Josephus, J. W. 5.5.4 [5.212]). Many argue that the inner curtain is meant because another term, κάλυμμα (kalumma), is also used for the outer curtain. Others see a reference to the outer curtain as more likely because of the public nature of this sign. Either way, the symbolism means that access to God has been opened up. It also pictures a judgment that includes the sacrifices.

Geneva Bible: Luk 23:45

^{( 14 )} And the sun was darkened, and the veil of the temple was rent in the midst.

^{( 14 )} Christ enters bravely and resolutely into the very darkness of death, and he does this so that he might overcome death even within its most secret places.

Commentary -- Verse Range Notes

TSK Synopsis: Luk 23:1-56

1 Jesus is accused before Pilate, and sent to Herod.

8 Herod mocks him.

12 Herod and Pilate are made friends.

13 Barabbas is desired of the people, and is loosed by Pilate, and Jesus is given to be crucified.

26 He tells the women, that lament him, the destruction of Jerusalem;

34 prays for his enemies.

39 Two evildoers are crucified with him.

46 His death.

50 His burial.

Maclaren: Luk 23:33-46

Words From The Cross

And when they were come to the place which is called Calvary, there they crucified Him, and the malefactors, one on the right hand, and the other on the left. 34. Then said Jesus, Father, forgive them; for they know not what they do. And they parted His raiment, and cast lots. 35. And the people stood beholding. And the rulers also with them derided Him, saying, He saved others; let Him save Himself, if He be Christ, the chosen of God. 36. And the soldiers also mocked Him, coming to Him and offering Him vinegar. 37. And saying, if Thou be the king of the Jews. save Thyself. 38. And a superscription also was written over Him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. 39. And one of the malefactors which were hanged railed on Him, saying, If Thou be Christ, save Thyself and us. 40. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? 41. And we indeed justly; for we receive the due reward of our deeds: but this Man hath done nothing amiss. 42. And he said unto Jesus, Lord, remember me when Thou comest into Thy kingdom. 43. And Jesus said unto him, Verily I say unto thee, To-day shalt thou be with Me in paradise. 44. And it was about the sixth hour, and there was darkness over all the earth until the ninth hour. 45. And the sun was darkened, and the vail of the temple was rent in the midst. 46. And when Jesus had cried with a loud voice, He said, Father, into Thy hands I commend My spirit: and having said thus, He gave up the ghost.'--Luke 23:33-46.

THE calm tone of all the narratives of the Crucifixion is very remarkable. Each Evangelist limits himself to the bare recording of facts, without a trace of emotion. They felt too deeply to show feeling. It was fitting that the story which, till the end of time, was to move hearts to a passion of love and devotion, should be told without any colouring. Let us beware of reading it coldly! This passage is more adapted to be pondered in solitude, with the thought,' All this was borne for me,' than to be commented on. But a reverent word or two is permissible.

Luke's account is noticeably independent of the other three. The three sayings of Christ's, round which his narrative is grouped, are preserved by him alone. We shall best grasp the dominant impression which the Evangelist unconsciously had himself received, and sought to convey, by gathering the whole round these three words from the Cross.

I. The First Word Sets Jesus Forth As The All-Merciful Intercessor And Patient Friend Of Sinners.

It is very significantly set in the centre of the paragraph (Luke 23:33-38) which recounts the heartless cruelty and mockery of soldiers and rulers. Surrounded by that whirlwind of abuse, contempt and ferocious glee at His sufferings, He gave back no taunt, nor uttered any cry of pain, nor was moved to the faintest anger, but let His heart go out in pity for all who took part in that wicked tragedy; and, while He opened not His mouth' in complaint or reviling, He did open it in intercession. But the wonderful prayer smote no heart with compunction, and, after it, the storm of mocking and savage triumph hurtled on as before.

Luke gathers all the details together in summary fashion, and piles them on one another without enlarging on any. The effect produced is like that of a succession of breakers beating on some lonely rock, or of blows struck by a battering-ram on a fortress.

They crucified Him,'--there is no need to say who they' were. Others than the soldiers, who did the work, did the deed. Contempt gave Him two malefactors for companions and hung the King of the Jews in the place of honour in the midst. Did John remember what his brother and he had asked? Matter-of-fact indifference as to a piece of military duty, and shameless greed, impelled the legionaries to cast lots for the clothes stripped from a living man. What did the crucifying of another Jew or two matter to them? Gaping curiosity, and the strange love of the horrible, so strong in the vulgar mind, led the people, who had been shouting Hosanna! less than a week ago, to stand gazing on the sight without pity but in a few hearts.

The bitter hatred of the rulers, and their inhuman glee at getting rid of a heretic, gave them bad preeminence in sin. Their scoff acknowledged that He had saved others,' and their hate had so blinded their eyes that they could not see how manifestly His refusal to use His power to save Himself proved Him the Son of God. He could not save Himself, just because He would save these scoffing Rabbis and all the world. The rough soldiers knew little about Him, but they followed suit, and thought it an excellent jest to bring the vinegar,' provided in kindness, to Jesus with a mockery of reverence as to a king. The gibe was double-barrelled, like the inscription over the Cross; for it was meant to hit both this Pretender to royalty and His alleged subjects.

And to all this Christ's sole answer was the ever-memorable prayer. One of the women who bravely stood at the Cross must have caught the perhaps low-voiced supplication, and it breathed so much of the aspect of Christ's character in which Luke especially delights that he could not leave it out. It opens many large questions which cannot be dealt with here. All sin has in it an element of ignorance, but it is not wholly ignorance as some modern teachers affirm. If the ignorance were complete, the sin would be nonexistent. The persons covered by the ample folds of this prayer were ignorant in very different degrees, and had had very different opportunities of changing ignorance for knowledge. The soldiers and the rulers were in different positions in that respect. But none were so entirely blind that they had no sin, and none were so entirely seeing that they were beyond the reach of Christ's pity or the power of His intercession. In that prayer we learn, not only His infinite forgivingness for insults and unbelief levelled at Himself, but His exaltation as the Intercessor, whom the Father heareth always. The dying Christ prayed for His enemies; the glorified Christ lives to make intercession for us.

II. In The Second Saying Christ Is Revealed As Having The Keys Of Hades, The Invisible World Of The Dead.

How differently the same circumstances work on different natures! In the one malefactor, physical agony and despair found momentary relief in taunts, flung from lips dry with torture, at the fellow-sufferer whose very innocence provoked hatred from the guilty heart. The other had been led by his punishment to recognise in it the due reward of his deeds, and thus softened, had been moved by Christ's prayer, and by his knowledge of Christ's innocence, to hope that the same mercy which had been lavished on the inflicters of His sufferings, might stretch to enfold the partakers in it.

At that moment the dying thief bad clearer faith in Christ's coming in His kingdom than any of the disciples had. Their hopes were crumbling as they watched Him hanging unresisting and gradually dying. But this man looked beyond the death so near for both Jesus and himself, and believed that, after it, He would come to reign. We may call him the only disciple that Christ then had.

How pathetic is that petition, Remember me'! It builds the hope of sharing in Christ's royalty on the fact of having shared in His Cross. Thou wilt not forget Thy companion in that black hour, which will then lie behind us.' Such trust and clinging, joined with such penitence and submission, could not go unrewarded.

From His Cross Jesus speaks in royal style, as monarch of that dim world. His promise is sealed with His own sign-manual, Verily, I say.' It claims to have not only the clear vision of, but the authority to determine, the future. It declares the unbroken continuance of personal existence, and the reality of a state of conscious blessedness, in which men are aware of their union with Him, the Lord of the realm and the Life of its inhabitants. It graciously accepts the penitent's petition, and assures him that the companionship, begun on the Cross, will be continued there. With Me' makes Paradise' wherever a soul is.

III. The Third Word From The Cross, As Recorded By Luke,

Reveals Jesus as, in the act of dying, the Master of death, and its Transformer for all who trust Him into a peaceful surrender of themselves into the Father's hands. The circumstances grouped round the act of His death bring out various aspects of its significance. The darkness preceding had passed before He died, and it bore rather on His sense of desertion, expressed in the unfathomably profound and awful cry, Why hast Thou forsaken Me?' The rent veil is generally taken to symbolise the unrestricted access into the presence of God, which we have through Christ's death; but it is worth considering whether it does not rather indicate the divine leaving of the desecrated shrine, and so is the beginning of the fulfilment of the deep word, Destroy this Temple.'

But the centre-point of the section is the last cry which, in its loudness, indicated physical strength quite incompatible with the exhaustion to which death by crucifixion was generally due. It thus confirms the view which sees, both in the words of Jesus and in the Evangelist's expression for His death, clear indications that He died, not because His physical powers were unable to live longer, but by the exercise of His own volition. He died because He chose, and He chose because He loved and would save. As St. Bernard says, Who is He who thus easily falls asleep when He wills? To die is indeed great weakness, but to die thus is immeasurable power. Truly the weakness of God is stronger than men.'

Nor let us forget that, in thus dying, Jesus gave us an imitable example, as well as revealed inimitable power. For, if we trust ourselves, living and dying, to Him, we shall not be dragged reluctantly, by an overmastering grasp against which we vainly struggle, out of a world where we would fain stay, but we may yield ourselves willingly, as to a Father's hand, which draws His children gently to His own side, and blesses them, when there, with His fuller presence.

MHCC: Luk 23:44-49

We have here the death of Christ magnified by the wonders that attended it, and his death explained by the words with which he breathed out his soul. He was willing to offer himself. Let us seek to glorify God by true repentance and conversion; by protesting against those who crucify the Saviour; by a sober, righteous, and godly life; and by employing our talents in the service of Him who died for us and rose again.

Matthew Henry: Luk 23:44-49

In these verses we have three things: -

I. Christ's dying magnified by the prodigies that attended it: only two are here mentioned, which we had an account of before. 1. The darkening of the sun at noon-day. It was now about the sixth hour, that is, according to our computation, twelve o'clock at noon; and there was a darkness over all the earth until the ninth hour. The sun was eclipsed and the air exceedingly clouded at the same time, both which concurred to this thick darkness, which continued three hours, not three days, as that of Egypt did. 2. The rending of the veil of the temple. The former prodigy was in the heavens, this in the temple; for both these are the houses of God, and, when the Son of God was thus abused, they could not but feel the indignity, and thus signify their resentment of it. By this rending of the veil was signified the taking away of the ceremonial law, which was a wall of partition between Jews and Gentiles, and of all other difficulties and discouragements in our approaches to God, so that now we may come boldly to the throne of grace.

II. Christ's dying explained (Luk 23:46) by the words with which he breathed out his soul. Jesus had cried with a loud voice when he said, Why hast thou forsaken me? So we are told in Matthew and Mark, and, it should seem, it was with a loud voice that he said this too, to show his earnestness, and that all the people might take notice of it: and this he said, Father, into thy hands I commend my spirit. 1. He borrowed these words from his father David (Psa 31:5); not that he needed to have words put into his mouth, but he chose to make use of David's words to show that it was the Spirit of Christ that testified in the Old Testament prophets, and that he came to fulfil the scripture. Christ died with scripture in his mouth. Thus he directs us to make use of scripture language in our addresses to God. 2. In this address to God he calls him Father. When he complained of being forsaken, he cried, Eli, Eli, My God, my God; but, to show that dreadful agony of his soul was now over, he here calls God Father. When he was giving up his life and soul for us, he did for us call God Father, that we through him might receive the adoption of sons. 3. Christ made use of these words in a sense peculiar to himself as Mediator. He was now to make his soul an offering for our sin (Isa 53:10), to give his life a ransom for many (Mat 20:28), by the eternal Spirit to offer himself, Heb 9:14. He was himself both the priest and the sacrifice; our souls were forfeited, and his must go to redeem the forfeiture. The price must be paid into the hands of God, the party offended by sin; to him he had undertaken to make full satisfaction. Now by these words he offered up the sacrifice, did, as it were, lay his hand upon the head of it, and surrender it; tithēmi - "I deposit it, I pay it down into thy hands. Father, accept of my life and soul instead of the lives and souls of the sinners I die for."The animus offerentis - the good will of the offerer, was requisite to the acceptance of the offering. Now Christ here expresses his cheerful willingness to offer himself, as he had done when it was first proposed to him (Heb 10:9, Heb 10:10), Lo, I come to do thy will, by which will we are sanctified. 4. Christ hereby signifies his dependence upon his Father for his resurrection, by the re-union of his soul and body. He commends his spirit into his Father's hand, to be received into paradise, and returned the third day. By this it appears that our Lord Jesus, as he had a true body, so he had a reasonable soul, which existed in a state of separation from the body, and thus he was made like unto his brethren; this soul he lodged in his Father's hand, committed it to his custody, resting in hope that it should not be left in hades, in its state of separation from the body, no, not so long as that the body might see corruption. 5. Christ has hereby left us an example, has fitted those words of David to the purpose of dying saints, and hath, as it were, sanctified them for their use. In death our great care should be about our souls, and we cannot more effectually provide for their welfare than by committing them now into the hands of God, as a Father, to be sanctified and governed by his Spirit and grace, and at death committing them into his hands to be made perfect in holiness and happiness. We must show that we are freely willing to die, that we firmly believe in another life after this, and are desirous of it, by saying, Father, into thy hands I commend my spirit.

III. Christ's dying improved by the impressions it made upon those that attended him.

1. The centurion that had command of the guard was much affected with what he saw, Luk 23:47. He was a Roman, a Gentile, a stranger to the consolations of Israel; and yet he glorified God. He never saw such amazing instances of divine power, and therefore took occasion thence to adore God as the Almighty. And he bore a testimony to the patient sufferer: " Certainly this was a righteous man, and was unjustly put to death."God's manifesting his power so much to do him honour was a plain evidence of his innocency. His testimony in Matthew and Mark goes further: Truly this was the Son of God. But in his case this amounts to the same; for, if he was a righteous man, he said very truly when he said that he was the Son of God; and therefore that testimony of his concerning himself must be admitted, for, if it were false, he was not a righteous man.

2. The disinterested spectators could not but be concerned. This is taken notice of only here, Luk 23:48. All the people that came together to that sight, as is usual upon such occasions, beholding the things which were done, could not but go away very serious for the time, whatever they were when they came home: They smote their breasts, and returned. (1.) They laid the thing very much to heart for the present. They looked upon it as a wicked thing to put him to death, and could not but think that some judgment of God would come upon their nation for it. Probably these very people were of those that had cried, Crucify him, crucify him, and, when he was nailed to the cross, reviled and blasphemed him; but now they were so terrified with the darkness and the earthquake, and the uncommon manner of his expiring, that they had not only their mouths stopped, but their consciences startled, and in remorse for what they had done, as the publican, they smote upon their breasts, beat upon their own hearts, as those that had indignation at themselves. Some think that this was a happy step towards that good work which was afterwards wrought upon them, when they were pricked to the heart, Act 2:37. (2.) Yet, it should seem, the impression soon wore off: They smote their breasts, and returned. They did not show any further token of respect to Christ, nor enquire more concerning him, but went home; and we have reason to fear that in a little time they quite forgot it. Thus many that see Christ evidently set forth crucified among them in the word and sacraments are a little affected for the present, but it does not continue; they smite their breasts, and return. They see Christ's face in the glass of the ordinances and admire him; but they go away, and straightway forget what manner of man he is, and what reason they have to love him.

3. His own friends and followers were obliged to keep their distance, and yet got as near as they could and durst, to see what was done (Luk 23:49): All his acquaintance, that knew him and were known of him, stood afar off, for fear lest if they had been near him they should have been taken up as favourers of him; this was part of his sufferings, as of Job's (Job 19:13): He hath put my brethren far from me, and mine acquaintance are verily estranged from me. See Psa 88:18. And the women that followed him together from Galilee were beholding these things, not knowing what to make of them, nor so ready as they should have been to take them for certain preludes of his resurrection. Now was Christ set for a sign that should be spoken against, as Simeon foretold, that the thoughts of many hearts might be revealed, Luk 2:34, Luk 2:35.

Barclay: Luk 23:44-49

Every sentence of this passage is rich in meaning.

(i) There was a great darkness as Jesus died. It was as if the sun itself could not bear to look upon the deed men's hands had done. The world is ever dark in the day when men seek to banish Christ.

(ii) The Temple veil was rent in two. This was the veil which hid the Holy of Holies, the place where dwelt the very presence of God, the place where no man might ever enter except the High Priest, and he only once a year, on the great day of Atonement. It was as if the way to God's presence, hitherto barred to man, was thrown open to all. It was as if the heart of God, hitherto hidden, was laid bare. The birth, life and death of Jesus tore apart the veil which had concealed God from man. "He who has seen me," said Jesus, "has seen the Father." (Joh 14:9.) On the cross, as never before and never again, men saw the love of God.

(iii) Jesus cried with a great voice. Three of the gospels tell us of this great cry. (compare Mat 27:50; Mar 15:37.) John, on the other hand, does not mention the great cry but tells us that Jesus died saying, "It is finished." (Joh 19:30.) In Greek and Aramaic "It is finished" is one word. It is finished and the great cry are, in fact, one and the same thing. Jesus died with a shout of triumph on his lips. He did not whisper, "It is finished," as one who is battered to his knees and forced to admit defeat. He shouted it like a victor who has won his last engagement with the enemy and brought a tremendous task to triumphant conclusion. "Finished!" was the cry of the Christ, crucified yet victorious.

(iv) Jesus died with a prayer on his lips. "Father, into your hands I commit my spirit." That is Psa 31:5with one word added--Father. That verse was the prayer every Jewish mother taught her child to say last thing at night. Just as we were taught, maybe, to say, "This night I lay me down to sleep," so the Jewish mother taught her child to say, before the threatening dark came down, "Into thy hands I commit my spirit." Jesus made it even more lovely for he began it with the word Father. Even on a cross Jesus died like a child falling asleep in his father's arms.

(v) The centurion and the crowd were deeply moved as Jesus died. His death did what even his life could not do; it broke the hard hearts of men. Already Jesus' saying was coming true--"I, when I am lifted up from the earth, will draw an men to myself." The magnet of the cross had begun its work, even as he breathed his last.

Constable: Luk 22:1--Joh 1:1

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

Luke's unique rendition of the death, burial, and resurrection of Jesus has several important characteristics. It contains more of Jesus' farewell comments to the disciples at the Last Supper compared with the other synoptic accounts. It also clarifies some of the events surrounding Jesus' trials. It provides additional details of the crucifixion, and it includes other of Jesus' post-resurrection appearances. Generally Luke pictured Jesus as a righteous man suffering unjustly though pursuing the path that His Father, the Old Testament prophets, and He had foreordained and foretold. Though this is the concluding section of this Gospel, Luke left an ending to which he could later attach the Book of Acts smoothly.

Constable: Luk 23:26-49

F. The crucifixion of Jesus 23:26-49

Luke's account of the crucifixion includes a prophecy of the fate of Jerusalem (vv. 29-31), more emphasis on the men who experienced crucifixion with Jesus (vv. 39-43), and less stress on the crowd that mocked Jesus. It climaxes with Jesus' final prayer of trust in His Father (v. 46) and the reactions of various people to His death (vv. 47-49).

"In this version of the story we may see an accent on the way in which Jesus died as a martyr, innocent of the charges against him, trusting to the end in God, and assured of his own place in paradise. The whole scene vindicates the claim that he is the Messiah of God."⁵⁰⁴

Constable: Luk 23:33-49

2. Jesus' death 23:33-49

The only parts of this section of Luke's Gospel that are unique are Jesus' prayer for His enemies (v. 34), the dialogue with the criminals (vv. 39-43), and Jesus' prayer of self-sacrifice to the Father (v. 46). Thus Luke presented Jesus as the forgiving Savior even in His death.

Constable: Luk 23:44-49

Jesus' self-sacrifice to God 23:44-49 (cf. Matt. 27:45-56; Mark 15:33-41; John 19:28-30)

Luke included three things in this heart of the death scene. He gave two evidences of God's displeasure with people for rejecting His Son. He recorded Jesus' prayer of trust in the Father, and he noted three immediate reactions to Jesus' death.

23:44-45 Luke arranged these unusual occurrences to show God's displeasure with humankind for rejecting His Son.⁵¹¹ The sixth and ninth hours were noon and 3:00 p.m. respectively. Darkness obscuring the sun represented judgment obscuring the beneficent light of God's countenance (cf. Isa. 5:30; 60:2; Joel 2:30-31; Amos 5:18, 20; Zeph. 1:14-18; Luke 22:53; Acts 2:20; 2 Pet. 2:17; Rev. 6:12-17). Evidently this was a local rather than a universal phenomenon.

Luke moved the tearing of the temple veil up in his narrative whereas Matthew and Mark placed it after Jesus' death as a consequence of that event. It symbolizes the opening of the way into God's presence that Jesus' death affected in those Gospels. However in Luke the reader sees it as a sign of God's wrath. Specifically it seems to represent God's judgment on Judaism for rejecting the Messiah. It was a portent of the judgment coming on Jerusalem that Jesus had predicted.

23:46 Luke next recorded Jesus' death. This was Jesus' final prayer to His Father.

Jesus' Words on the Cross
	Matthew	Mark	Luke	John
"Father, forgive them."			23:34
"Today you shall be with me in paradise."			23:43
"Woman, behold your son," and "Behold, your mother."				19:26-27
"My God, my God, why have you forsaken me?"	27:46	15:34
"I thirst."				19:28
"It is finished."				19:30
"Father, into your hands I commend my spirit."	27:50		23:46

In this prayer Jesus offered Himself to God as a sacrifice for the sins of the world. Jesus voluntarily laid His life down; no one took it from Him (John 10:15-18; cf. John 15:13). His words were similar to those that many Jews used in prayer before they went to sleep at night (cf. Ps. 31:5).⁵¹² They expressed Jesus' trust in God as well as His commitment to Him. The strength with which Jesus cried out showed His physical strength but more important the significance of His declaration. Jesus sovereignly controlled His circumstances to the end of His life.

23:47-49 The centurion who was responsible for carrying out the crucifixion added his testimony to the others who recognized Jesus' innocence. His witness constituted praise of God because it harmonized with God's assessment of His Son. Praising God is a reaction to God's power and mercy that Luke often noted in this Gospel (2:20; et al.). The reaction of the general public (Gr. ochloi, a mixed group) was to smite their breasts with their hands in typical ancient oriental fashion. This symbolized their grief at the tragedy of Jesus' crucifixion (cf. 18:13). Jesus' acquaintances, including several females, stood at a distance watching. The reference to these women prepares for the following events. The implication is that they, too, marvelled at the tragedy but stood aloof (cf. Ps. 38:11).

These reactions confirm that Jesus did indeed die as a real man. He was not a demigod who merely appeared to die. Note also that Luke presented these witnesses in a receding order from the cross (v. 46). The effect is to lead the reader to step back from the cosmic epicenter of history gradually.

Luke stressed Jesus' innocence in a number of ways that the other Gospel writers did not. He recorded that Pilate declared Him innocent three times (vv. 4, 14, 22). He also noted Herod's testimony to Jesus' innocence (v. 15). He contrasted Jesus' innocence with Barabbas' guilt (v. 25). He recorded the thief's testimony to Jesus' innocence (v. 41). He also included the centurion's confession of Jesus' innocence (v. 47). Finally he noted the reaction of the crowd that showed many of them believed He was innocent (v. 48).⁵¹³ Obviously Luke wanted to convince his readers that Jesus died as an innocent man, not as a sinner.

College: Luk 23:1-56

LUKE 23

H. JESUS BEFORE PILATE AND HEROD (23:1-25)

¹ Then the whole assembly rose and led him off to Pilate. ² And they began to accuse him, saying, " We have found this man subverting our nation. He opposes payment of taxes to Caesar and claims to be Christ, ^a a king."

³ So Pilate asked Jesus, " Are you the king of the Jews?"

" Yes, it is as you say," Jesus replied.

⁴ Then Pilate announced to the chief priests and the crowd, " I find no basis for a charge against this man."

⁵ But they insisted, " He stirs up the people all over Judea ^b by his teaching. He started in Galilee and has come all the way here."

⁶ On hearing this, Pilate asked if the man was a Galilean. ⁷ When he learned that Jesus was under Herod's jurisdiction, he sent him to Herod, who was also in Jerusalem at that time.

⁸ When Herod saw Jesus, he was greatly pleased, because for a long time he had been wanting to see him. From what he had heard about him, he hoped to see him perform some miracle. ⁹ He plied him with many questions, but Jesus gave him no answer. ¹⁰ The chief priests and the teachers of the law were standing there, vehemently accusing him. ¹¹ Then Herod and his soldiers ridiculed and mocked him. Dressing him in an elegant robe, they sent him back to Pilate. ¹² That day Herod and Pilate became friends - before this they had been enemies.

¹³ Pilate called together the chief priests, the rulers and the people, ¹⁴ and said to them, " You brought me this man as one who was inciting the people to rebellion. I have examined him in your presence and have found no basis for your charges against him. ¹⁵ Neither has Herod, for he sent him back to us; as you can see, he has done nothing to deserve death. ¹⁶ Therefore, I will punish him and then release him. ^c"

¹⁸ With one voice they cried out, " Away with this man! Release Barabbas to us!" ¹⁹ (Barabbas had been thrown into prison for an insurrection in the city, and for murder.)

²⁰ Wanting to release Jesus, Pilate appealed to them again. ²¹ But they kept shouting, " Crucify him! Crucify him!"

²² For the third time he spoke to them: " Why? What crime has this man committed? I have found in him no grounds for the death penalty. Therefore I will have him punished and then release him."

²³ But with loud shouts they insistently demanded that he be crucified, and their shouts prevailed. ²⁴ So Pilate decided to grant their demand. ²⁵ He released the man who had been thrown into prison for insurrection and murder, the one they asked for, and surrendered Jesus to their will.

^a 2 Or Messiah ; also in verses 35 and 39 ^b 5 Or over the land of the Jews ^c 16 Some manuscripts him." ¹⁷ Now he was obliged to release one man to them at the Feast.

Luke's account of the trial of Jesus shows that the Sanhedrin is primarily responsible for Jesus' crucifixion. Its members accuse Jesus falsely and demand his death even when Pilate wants to release him. Herod also hears the case against Jesus and concurs that he has done no wrong. Pilate, of course, is far from innocent, since he is the one who orders the death of a man he knows to be innocent. Furthermore, he goes along with the Sanhedrin's wishes for him to release a man guilty of insurrection and murder. There are several major themes in this passage. (1) The Jewish authorities engineer Jesus' crucifixion. (2) Jesus goes willingly to his death. His prediction in 18:32 is being realized: he is being " handed over to the Gentiles." (3) Jesus is innocent. Four unbiased witnesses testify to this fact. First Pilate and Herod and then the thief on the cross and the centurion overseeing the crucifixion, none of whom are believers, will declare that Jesus is being wrongly put to death.

Supplemental Study:

Anti-Semitism

Perhaps this is the best point in the commentary for a brief word concerning anti-Semitism. Numerous people through the centuries have hated and persecuted Jews in the name of Christ. The justification has often been that it was the Jews who had Jesus killed, and it is therefore acceptable to hate and even to commit atrocious acts against the Jewish people. While we cannot here engage in a lengthy discussion, there are three facts which must be kept in mind in this regard. First of all, the Gospels make it quite clear that it was a portion of the Jewish leadership of that age who opposed Jesus and had him crucified. Not all of the leaders were involved, much less the Jewish people as a whole. Furthermore, it was only that single generation which was seen as guilty, not all Jews of all times. It is as unfair to hold all Jews responsible for Jesus' death as it is to hold any group responsible for the past of its ancestors.

Second, and perhaps more importantly, Luke (and other New Testament writers) make it plain that the sins of all people led to Jesus' crucifixion. Not only was the Gentile Pilate very much involved in Jesus' death. The Gentiles in the book of Acts and every generation of every culture are completely lost in sin, and Jesus lived and died because of and for all of them. Those who would place all the blame for Jesus' death on Jews need to look in the mirror.

Third, Luke makes it clear that being " anti-Jewish" is impossible for Christians who know Christian history. Luke-Acts is filled with the marvelous examples of the faith and piety of Jews who ushered in and peopled the growing kingdom of God. The earliest church was completely Jewish, because its Lord was the Jewish Messiah. Luke's viewpoint is that Gentile Christians should be grateful to be included among the people of God. (Similarly, Paul speaks in Romans 11 of Gentiles being " grafted in" to receive the blessings which come from the Jewish roots of the tree.) There can be no place for feeling superior to those Jews who brought Gentiles to faith in a Jewish Lord and Savior.

1. The whole assembly of chief priests, officers of the temple guard, and teachers of the law (22:52, 66) led Jesus off to Pilate . The Sanhedrin did not have the right to inflict capital punishment. Only the governor, at this time Pilate, had that right. Pilate lived in Caesarea, but he was in town for the Passover. He was not Jewish, but he needed to be present because of the great potential for trouble. Passover was the time for various messianic pretenders and others to lead revolts against Rome. It was best for the governor to be nearby so that disturbances could be quickly handled. Pilate had as little regard for the Jews as they had for him. The members of the Sanhedrin take Jesus to Pilate at this point only because they have no other way to have him killed. For a brief introduction to Pilate, see the comments on 3:1.

2. Their accusations involve a subjective opinion, an obviously false charge, and a half-truth. The opinion is that Jesus is subverting the nation , a charge which is their greatest concern. In their opinion Jesus is challenging the religious truths on which Jewish culture was based. Of course, this matters little to Pilate, and so they portray Jesus to be a political revolutionary. The reader knows that it is untrue that Jesus opposes payment of taxes to Caesar , because Jesus supports payment of taxes in 20:20-26. The reader also knows that Jesus does claim to be Christ and that he is in a sense a king . However, the implication of the Sanhedrin is that Jesus has political ambitions and is a rival to the emperor. This gets Pilate's interest.

3. Pilate's question, " Are you the king of the Jews?" is found in all four Gospels, and Jesus' answer to it is the same in all four. The NIV translation, " Yes, it is as you say," is correct in that Jesus' answer is an affirmative one. However, Jesus' words (suΙ levgei", su legeis : literally, 'you say') probably mean something like, " Yes, I am the king of the Jews, but not in the sense that you understand the word 'king.'" This answer provides the charge for which Jesus is crucified, as the notice above him on the cross will read (23:38). However, it is clear that Pilate understands that Jesus is no threat, as the next verse explains.

4. There is little doubt that Luke is narrating only the highlights of the trial before Pilate. Luke does not explain how Pilate comes to his knowledge that Jesus is not dangerous, but he announces to the chief priests and the crowd, " I find no basis for a charge against this man." The " crowd" may refer to the elders, officers of the temple guard, and their associates (see especially 22:47), or it may refer to the people in general. The " people" have been largely sympathetic or neutral toward Jesus throughout Luke's Gospel, although they will turn against him briefly (23:13-23) until the crucifixion takes place (23:27, 48). Pilate repeats his opinion that Jesus is innocent in 23:14-15, 20, 22.

5. The insistence of those bringing the charges against Jesus makes it difficult for Pilate to release Jesus. On the one hand, Pilate does not have to listen to them at all. He is the governor, and the decision is his. On the other hand, Pilate does not want to irritate them too much, because they can certainly make his job more difficult. They also have the right to make a formal complaint to the emperor, which could lead to his being chastised or even replaced. Their complaint that Jesus stirs up the people is correct in one sense, but not in the political sense that they want Pilate to assume. The phrase, all over Judea , refers to the whole " land of the Jews" and not just the province of Judea, since it seems to include what Jesus did in Galilee .

6-7. The mention of " Galilee" reminds Pilate that he may be able to get help from another governor. Since Jesus is a Galilean , he sends Jesus to Herod Antipas, governor of Galilee. The reader already knows this son of Herod the Great, who was introduced in 3:1 and who imprisoned and then killed John the Baptist in 3:19-20 and 9:9. Since Jesus was from Galilee and spent most of his ministry there, he could be said to be under Herod's jurisdiction . Herod would have been in Jerusalem at that time because many Galileans were there and because he himself had Jewish roots.

8-10. Herod had been wanting to see him (see 9:9). Earlier he had wanted to kill him, according to some Pharisees in 13:31, but at this time he wanted to see him perform some miracle . The reader knows by now that Jesus will certainly not accommodate sign-seekers of any type. Jesus' refusal to give an answer to Herod's many questions no doubt reflects his knowledge that Herod is not interested in justice. The fact that Luke makes mention of Jesus' silence is probably due to the influence of Isaiah 53:7: " He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth."

11. Jesus' silence is seen as all the more remarkable because of the accusations of the chief priests and the teachers of the law . The ridicule and mockery of Herod and his soldiers (probably his personal guards) were predicted by Jesus in 18:32. The elegant robe is their way of ridiculing his claim to be a king. Jesus has foreseen all these events and willingly endures the shame. In one sense he is actually in control of the situation.

12. Luke does not give an explanation regarding their former enmity, but he notes that Herod and Pilate became friends . The statement may be intended to be ironic: even two of the most wicked rulers of the first century agree that Jesus is innocent. Their discussion of Jesus brings friendship, but they are unwilling to do what is right. The two are mentioned together again in Acts 4:26-27, in which their actions are condemned.

13-16. This is the first clear mention of the people in a negative light in Luke's account of Jesus' trial and death. They have been swayed by the chief priests and the rulers . Pilate's questioning of Jesus has given him no indication that Jesus has been inciting the people to rebellion . He also tells the crowd (and the reader) that Herod came to the same conclusion. It is for this reason that Herod sent Jesus back to Pilate. Pilate then says for the second time (see 23:4) that Jesus has done nothing to deserve death , and his plan is to punish him and then release him . The fact that Pilate mentions the possibility of the death sentence underscores the fact that this is precisely the reason that Jesus has been sent to Pilate in the first place.

18-19. There will be no more reasoned charges against Jesus. This time Jesus' accusers simply cry out with one voice their demand that Jesus be killed (" Away with this man!" ). Then for the first time Barabbas is mentioned. The reader must read between the lines in order to understand what the other Gospel writers explain (see Mark 15:6-8). That is, there was a custom of pardoning and releasing a prisoner during the festivities of Passover week. Luke wants the reader to understand that Barabbas was truly guilty of that for which Jesus is being condemned. He was guilty of insurrection and its common result, murder . Perhaps nowhere are the false motives of Jesus' accusers seen more clearly than here. They would rather have a murderer released than one whom they know to be innocent.

20-24. The fact that Pilate wanted to release Jesus shows that Pilate knows he is not guilty, but it does little to redeem Pilate. He could have refused their demands. His appeal to release Jesus goes unheeded once again, and this time the crowd intensifies their demand, telling Pilate exactly what they want him to do: " Crucify him! Crucify him!" Pilate's third acknowledgment of Jesus' innocence echoes almost exactly his second (vv. 15-16), but their loud shouts and insistent demands prevail. Pilate never agrees with their assessment of Jesus, but his fear of a riot or perhaps their political power leads him to grant their demand . Once again the primary responsibility of the Jewish leadership is underscored.

25. The meaning of the release of Barabbas, the man guilty of insurrection and murder , may be found on two different levels. On one level, it suggests the enormity of the evil being accomplished. There will be a punishment for such wickedness, and it will be deserved. On another level, this story is the gospel story in miniature. The guilty one goes free, because the innocent one dies.

I. THE CRUCIFIXION (23:26-43)

²⁶ As they led him away, they seized Simon from Cyrene, who was on his way in from the country, and put the cross on him and made him carry it behind Jesus. ²⁷ A large number of people followed him, including women who mourned and wailed for him. ²⁸ Jesus turned and said to them, " Daughters of Jerusalem, do not weep for me; weep for yourselves and for your children. ²⁹ For the time will come when you will say, 'Blessed are the barren women, the wombs that never bore and the breasts that never nursed!' ³⁰ Then

'they will say to the mountains, " Fall on us!"

and to the hills, " Cover us!" ' ^a

³¹ For if men do these things when the tree is green, what will happen when it is dry?"

³² Two other men, both criminals, were also led out with him to be executed. ³³ When they came to the place called the Skull, there they crucified him, along with the criminals - one on his right, the other on his left. ³⁴ Jesus said, " Father, forgive them, for they do not know what they are doing." ^b And they divided up his clothes by casting lots.

³⁵ The people stood watching, and the rulers even sneered at him. They said, " He saved others; let him save himself if he is the Christ of God, the Chosen One."

³⁶ The soldiers also came up and mocked him. They offered him wine vinegar ³⁷ and said, " If you are the king of the Jews, save yourself."

³⁸ There was a written notice above him, which read: THIS IS THE KING OF THE JEWS.

³⁹ One of the criminals who hung there hurled insults at him: " Aren't you the Christ? Save yourself and us!"

⁴⁰ But the other criminal rebuked him. " Don't you fear God," he said, " since you are under the same sentence? ⁴¹ We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong."

⁴² Then he said, " Jesus, remember me when you come into your kingdom." ^c

⁴³ Jesus answered him, " I tell you the truth, today you will be with me in paradise."

^a 30 Hosea 10:8 ^b 34 Some early manuscripts do not have this sentence. ^c 42 Some manuscripts come with your kingly power

Luke's account of the crucifixion has a number of unique touches. Only Luke tells of the people who followed and mourned for Jesus and of Jesus' comments in response concerning the coming destruction. Also, only Luke records the conversation between the two criminals crucified with Jesus, one of whom is promised salvation. Similarly, it is only in this Gospel that Jesus' words of forgiveness on the cross are spoken. Finally, Luke does not record Jesus' " cry of dereliction" (" My God, my God, why have you forsaken me?" ) but instead offers his prayer of confidence as his last words: " Father, into your hands I commit my spirit."

Along with these unique aspects Luke records the sneers of the rulers and soldiers, the charge written above his head, the darkness and the tearing of the temple curtain, the statement of the centurion who oversaw the crucifixion, and the burial by Joseph of Arimathea. By the end of the story, the reader has witnessed the cruel mockery and death of the Messiah, the Son of God. Yet for all the ridicule and pain, Jesus goes willingly and confidently, even expressing greater sorrow for the witnesses than he feels for himself. The salvific significance of the event, already explained at the Last Supper, is seen in the tearing of the curtain of the temple. No longer are sins forgiven by the annual entrance of the high priest into the Most Holy Place. The ultimate Passover lamb dies on behalf of the people. And it all happens in fulfillment of the Old Testament.

26. Luke does not mention the scourging that preceded Jesus' crucifixion (see Matt 27:26; Mark 15:15; John 19:1), but it probably rendered Jesus too weak to carry his own cross, as was customary. Luke does not state why Simon of Cyrene was chosen to carry Jesus' cross, but it is likely that he was one of Jesus' followers. Luke chooses to tell this story because it provides such a fitting picture of the disciple as one who takes up the cross and follows Jesus (see 9:23; 14:27). Simon , who was from Cyrene (northern Africa), was coming in from the country as Jesus and the crowd were presumably going out of the city. The Roman soldiers had the right to compel citizens to do such duties as carrying this cross.

27-30. The people are once again sympathetic to Jesus, as a large number of them follow him. As is typical, Luke highlights the presence of the women , a group who mourned and wailed for him . The language Luke uses recalls that of Zechariah 12:10-14, a very important text for the early church's understanding of the death of Jesus. In the context of Zechariah 12, an unidentified " pierced one" is mourned by all the clans of Israel " and their wives." Jesus turns his attention upon these daughters of Jerusalem and laments their future rather than his own. They are the ones who need to be mourned, since the coming disaster will have such tragic consequences on women and their children (see 21:23). Jesus is speaking of the future devastation of Jerusalem, when the most blessed among women will be those who are barren , which was normally considered a curse. They will not have to witness the suffering of their children. The destruction will be so horrible that it would be preferable to have the mountains fall on them rather than face the cruelty of the long siege and the invading army.

31. The basic meaning of the proverb is not difficult to determine, even though its precise referents are hard to discover. Jesus means that the terrible things that are happening at that time will pale in comparison to that which is coming when Jerusalem is destroyed. If the tree is burning even when it is green , the fire will be much worse when it is dry .

32-33. The fact that Jesus was crucified alongside two other men, both of whom were criminals , is noted by each of the Gospel writers. This comment is important because of the prophecy of Isaiah 53:12, which states that God's servant is " numbered with the transgressors." Jesus has already cited this text in 22:37. It is unknown why the crucifixion site is called the Skull (Aramaic Golgotha ; Latin Calvary ). Perhaps it was a hill resembling a skull. Neither Luke nor any other Gospel writer stresses the horrible details of crucifixion. Certainly they note its shamefulness, but the pain seems not to have been their focus. Luke's account is simply, There they crucified him. Crucifixion had been a common form of capital punishment for centuries and was a favorite among the Romans. Death came slowly, and the public nature of the execution served as a strong warning to others.

34. Jesus' prayer for the forgiveness of those who crucified him is not found in some important early manuscripts. However, it is found in other important early manuscripts. Although it is impossible to be sure, we will assume the authenticity of the passage, since it appears to be an important part of a theme taught throughout Luke-Acts. Jesus here models his own teaching on love and forgiveness of enemies in 6:27-36. (See also 11:4; 12:10; and especially Acts 7:60, in which Stephen echoes Jesus' words at his own death.) Jesus' forgiveness of those who are responsible for his death assumes their ignorance of what they are actually doing. They will be given a second chance after his resurrection, at which time many will repent and be forgiven (see Acts 2:47-51; 3:17; and 17:30).

Once again Luke makes a subtle allusion to Scripture (Ps 22:18) when he writes that they divided up his clothes by casting lots . The comment also underlines the indignity of the event, since victims were normally crucified unclothed.

35. The NIV translation of this verse obscures the intended contrast between the people , who stood watching , and the rulers , who sneered at him (in fulfillment of Ps 22:7). What the rulers intend as an insult ironically points to the gospel truth: He saved others ; but to do so he had to refuse to save himself . That is what it means to be the Christ of God, the Chosen One . The mocking appeal for Jesus to save himself is echoed twice more in the next verses. Luke without doubt meant for the reader to realize that Jesus' salvation of others came at the expense of his own.

36-37. After the taunts of the rulers, Roman soldiers say much the same: If you are the king of the Jews, save yourself. Their offer of wine vinegar fulfills the Greek translation of Psalm 69:21, in which the righteous sufferer is given vinegar for his thirst. Even though this wine was apparently drunk by soldiers, their offer is meant to ridicule Jesus.

38. The notice above Jesus' head proclaims the charge of which he was accused, and it too is full of irony. It is meant to mock Jesus, but it speaks the truth: THIS IS THE KING OF THE JEWS . Jesus is crucified on the grounds of being a political revolutionary, one who usurps the authority of the emperor.

39-43. Only Luke tells this story of the criminals who hung beside Jesus. One of them, like the rulers and the soldiers, hurled insults at him by suggesting that Jesus save himself and them (see notes on v. 35). The other criminal , however, is penitent and rebukes the first: " Don't you fear God?" The criminal's thinking is that this is not the time for a guilty man to be insulting an innocent man - they are soon to die and face God's judgment. As he speaks, this " thief on the cross" shows that he understands what no human has so far understood about Jesus. He knows that Jesus has not only done nothing wrong - he also knows that Jesus' death will somehow lead to his coming into his kingdom . His plea for Jesus to remember him is his way of confessing faith in Jesus. Jesus accepts the criminal just as he has accepted tax collectors, sinful women, Samaritans, and all others throughout his ministry. His desire to " seek and save the lost" (19:10) is seen even in his last moments. Jesus' promise, " Today you will be with me in paradise," probably means that as a result of the events of that day, this man would be given salvation. Of course, it is possible that Jesus is referring to some sense in which this criminal and Jesus would be together immediately after death. However, this passage does not demand such an interpretation. The term paradise is used in the New Testament to refer to the future dwelling place of God's people (see 2 Cor 12:4; Rev 2:7). The reader should not become so concerned with the question of the intermediate state that the point is missed. Luke is reminding his readers of that which he has told them often. God forgives penitent sinners, while the impenitent (the rulers, the soldiers, and the other criminal) are excluded from the blessing.

J. JESUS' DEATH (23:44-49)

⁴⁴ It was now about the sixth hour, and darkness came over the whole land until the ninth hour, ⁴⁵ for the sun stopped shining. And the curtain of the temple was torn in two. ⁴⁶ Jesus called out with a loud voice, " Father, into your hands I commit my spirit." When he had said this, he breathed his last.

⁴⁷ The centurion, seeing what had happened, praised God and said, " Surely this was a righteous man." ⁴⁸ When all the people who had gathered to witness this sight saw what took place, they beat their breasts and went away. ⁴⁹ But all those who knew him, including the women who had followed him from Galilee, stood at a distance, watching these things.

44-46. At about noon ( the sixth hour ) darkness came over the whole land for about three hours because the sun stopped shining . Darkness was a common apocalyptic symbol of God's judgment, as seen in Isaiah 13:9-11; Joel 2:30-31. This is no ordinary crucifixion of a criminal. This is the central event in the history of the world. Its theological significance is suggested by the tearing of the curtain of the temple . Luke does not explain its meaning, but this curtain surely refers to the curtain at the door of the Most Holy Place into which the high priest went once a year on the Day of Atonement. It is hard to resist the conclusion that the early Christians understood the torn curtain to mean that the ultimate sacrifice for sin had been made, rendering obsolete the high priest's annual ritual (see Heb 9:6-28; 10:11-22).

The reader has now heard that Jesus is innocent from Pilate, Herod, one of the criminals, and now (indirectly) from God himself. All has gone according to plan, and Jesus confidently called out with a loud voice, " Father, into your hands I commit my spirit." Jesus had " resolutely set out" for this destination back in 9:51, and he has been " distressed" while awaiting this baptism (12:50). He dies with full assurance of the coming resurrection on the third day (9:22; 18:33). When he had said this, he breathed his last.

47. The centurion who was overseeing the crucifixions witnessed the darkness, Jesus' prayer for forgiveness for his enemies, his final confident words, and perhaps even Jesus' conversation with the criminal. Having seen all of this, he praised God because of the way Jesus faced his death and accusers. He too realizes that Jesus is righteous , a word better translated " innocent" (divkaio", dikaios ) in this context which has been emphasizing Jesus' innocence.

48-49. Luke now turns his attention back to all the people , who for a short time were caught up in the Jewish leaders' scheme (see 23:13-23). They are now remorseful, as they beat their breasts and go away. Jesus' disciples and all those who knew him . . . stood at a distance, watching these things . They do not understand, as will be seen in the next chapter, but they have not abandoned Jesus. Once again Luke emphasizes the presence of the women who had followed him from Galilee . They will be prominent in the next two scenes.

K. JESUS' BURIAL (23:50-56)

⁵⁰ Now there was a man named Joseph, a member of the Council, a good and upright man, ⁵¹ who had not consented to their decision and action. He came from the Judean town of Arimathea and he was waiting for the kingdom of God. ⁵² Going to Pilate, he asked for Jesus' body. ⁵³ Then he took it down, wrapped it in linen cloth and placed it in a tomb cut in the rock, one in which no one had yet been laid. ⁵⁴ It was Preparation Day, and the Sabbath was about to begin.

⁵⁵ The women who had come with Jesus from Galilee followed Joseph and saw the tomb and how his body was laid in it. ⁵⁶ Then they went home and prepared spices and perfumes. But they rested on the Sabbath in obedience to the commandment.

It is now late Friday afternoon, and the Sabbath is to begin shortly. Surprisingly, a member of the Sanhedrin, Joseph of Arimathea, asks Pilate for the body of Jesus and is granted his request. Because of this " good and upright" man, Jesus is treated with respect in his burial. Joseph is yet another witness to the innocence of Jesus and at the same time a model for future believers.

50-52. Luke's readers have seen nothing but evil come from the Sanhedrin ( council ). However, just as Luke has written about an acceptable rich man (Zacchaeus), he knows that there is a good and upright man on the Sanhedrin. We know nothing else of Joseph (was he a Pharisee or a Sadducee?) except that he was a believer (see Matt 27:57). Luke wants to ensure that his readers know that Joseph had not consented to their decision and action which led to the death of Jesus. The exact location of Arimathea in Judea is unknown. Joseph is very much like Zechariah, Simeon and Anna (chapters 1-2) in that he was righteous and was waiting for the kingdom of God . All such people in Luke-Acts are open and receptive to the message of Jesus. Joseph shows his faith and courage by going to Pilate to ask for Jesus' body . The Law stated that the bodies of all who were " hung on a tree" must be removed before sundown (Deut 21:22-23), so that Joseph is keeping the Law by this action.

53. Joseph personally takes down Jesus' body from the cross and wraps it in linen cloth , perhaps because Jesus' clothes had been taken (v. 34). A tomb cut in the rock would be an expensive tomb and therefore one owned by someone wealthy. Perhaps Luke is pointing the reader once again to the proper use of possessions. The fact that no one had yet been laid in this tomb signifies that it is acceptable for the burial of a king, just as Jesus rode on a donkey on which no one had ever ridden (19:30).

54-56. Preparation Day was the day before the Sabbath, the day on which all preparations had to be made so that no work would have to be done on the Sabbath. Since it was late Friday afternoon, Sabbath was about to begin . As they had done at the crucifixion (v. 49), the women are still observing everything closely so that they can later return to the tomb with their spices and perfumes to anoint Jesus' body. However, they must wait until Sunday morning, because they are obedient to the Sabbath commandment .

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 23:44-49

CXXXIII.
THE CRUCIFIXION.
Subdivision C.
DARKNESS THREE HOURS. AFTER FOUR MORE SAYINGS,
JESUS EXPIRES. STRANGE EVENTS ATTENDING HIS DEATH.
^aMATT. XXVII. 45-56; ^bMARK XV. 33-41; ^cLUKE XXIII. 44-49; ^dJOHN XIX. 28-30.

   ^c44 And it was now about the sixth hour,  ^b33 And  ^a45 Now bwhen the sixth hour was come, there was ca darkness came aover all bthe whole land afrom the sixth hour buntil the ninth hour.  ^c45 the sun's light failing [The darkness lasted from noon until three o'clock. It could not have been an eclipse, for the moon was always full on the first day of the passover. Whether the darkness was over the whole world, or simply all of Palestine, is uncertain, as, according to the usage of Bible language, the words would be the same]:  ^b34 And at {aabout} the ninth hour Jesus cried with a loud voice, saying, Eli, Eli {^bEloi, Eloi,} lama sabachthani? which is, {athat is,} [729] bbeing interpreted, My God, my God, why hast thou forsaken me? [We can imagine what it would mean to a righteous man to feel that he was forsaken of God. But the more we feel and enjoy the love of another, the greater our sense of loss at being deprived of it. Considering, therefore, the near and dear relationship between the Son and Father, it is evident that we can never know or fathom the depth of anguish which this cry expressed. Suffice it to say, that this was without doubt the most excruciating of all Christ's sufferings, and it, too, was a suffering in our stead. The words of the cry are found at Psa 22:1. Eli is Hebrew, Eloi Aramaic or Syro-Chaldaic for "My God." The former would be used by Jesus if he quoted the Scripture, the latter if he spoke the language of the people.]  35 And some of them that stood by, {athis man} when they heard it, said, ^bBehold, he {athis man} calleth Elijah.  ^d28 After this Jesus, knowing that all things are now finished, that the scripture might be accomplished, saith, I thirst.  29 There was set there a vessel full of vinegar:  ^a48 And straightway one of them ran, and took a sponge, and filled it with {band filling a sponge full of} vinegar, aand put it on a reed, and gave him to drink. dso they put a sponge full of the vinegar upon hyssop, and brought it to his mouth. bsaying, {^a49 And the rest said,} Let be; let us see whether Elijah cometh bto take him down. ato save him. [Jesus had now been upon the cross for six hours, and fever and loss of blood and the strain upon the muscles of his chest had rendered his articulation difficult and indistinct. For this reason some of those who stood by, though perfectly familiar with the language, misunderstood him and thought that he called upon Elijah. Immediately afterwards Jesus speaks of his thirst, and vinegar is given to him to remove the dryness from his throat. Those who give the vinegar and those who stand by, unite in saying "Let be." This phrase has no reference to the vinegar; it is a general expression, meaning, "Let us do nothing to prevent him from calling upon Elijah, or to prevent Elijah from [730] coming."]  ^b37 And  ^d30 When Jesus therefore had received the vinegar, ^aJesus cried again with {buttered} a loud voice, dhe said, It is finished [He had come, had ministered, had suffered, and had conquered. There now remained but the simple act of taking possession of the citadel of the grave, and the overthrowing of death. By his righteousness Jesus had triumphed in man's behalf and the mighty task was accomplished]:  ^c46 And Jesus, crying with a loud voice, said, Father, into thy hands I commend my spirit [Psa 31:5]: and having said this, dhe bowed his head, and gave up {ayielded up} bthe ghost. ahis spirit. [None of the Evangelists speaks of Jesus as dying; for he yielded up his spirit voluntarily -- Joh 10:18.]  51 And behold, the veil of the temple was rent in two cin the midst. bfrom the top to the bottom. [The veil was the heavy curtain which hung between the holy and the most holy places in the sanctuary. By shutting out from the most holy place all persons except the high priest, who alone was permitted to pass through it, and this only once in the year, it signified that the way into the holiest -- that is, into heaven -- was not yet made manifest while the first tabernacle was standing (Heb 9:7, Heb 9:8). But the moment that Jesus died, thus making the way manifest, the veil was appropriately rent in twain from top to bottom, disclosing the most holy place to the priests who were at that time offering the evening incense in the holy place.] aand the earth did quake; and the rocks were rent;  52 and the tombs were opened; and many bodies of the saints that had fallen asleep were raised;  53 and coming forth out of the tombs after his resurrection they entered into the holy city and appeared unto many. [The earthquake, the rending of the rocks, and the consequent opening of the graves, occurred at the moment Jesus died, while the resurrection and visible appearance in the city of the bodies of the saints occurred "after his resurrection," for Jesus himself was the "first-born from the dead" (Col 1:18). Matthew chooses to mention the last event here because of its association with the rending of [731] the rocks, which opened the rock-hewn sepulchres in which the saints had slept. There has been much speculation as to what became of these risen saints. We have no positive information, but the natural presumption is, that they ascended to heaven. These resurrections were symbolic, showing that the resurrection of Christ is the resurrection of the race -- 1Co 15:22.]  ^b39 And when the centurion, who stood by awatching Jesus, bover against him, saw that he so gave up the ghost, asaw the earthquake, and the things that were {cwhat was} done, he glorified God, saying, {bhe said,} ^cCertainly this was a righteous man.  ^a54 Now the centurion, and they that were with him feared exceedingly, saying, Truly this bman was the Son of God. [The conduct of Jesus upon the cross and the disturbances of nature which accompanied his death convinced the centurion that Jesus was a righteous man. But knowing that Jesus claimed to be the Son of God, and this claim was the real cause for which the Jews were crucifying him, he concludes, since he concedes that Jesus is righteous, that he is also all that he professed to be -- the Son of God. There is no just reason for minimizing his confession, as though he had said, "A son of the gods;" for he said nothing of that kind, and those err as to the use of Scriptural language who think so. Like the centurions of Capernaum (Mat 8:10) and Cæsarea (Act 10:1, Act 10:2), this Roman surpassed in faith those who had better opportunities. But in this faith he was not alone.]  ^c48 And all the multitudes that came together to this sight, when they beheld the things that were done, returned smiting their breasts. [The people who had acted under the influence of the priests now yielded to superior influences and began to experience that change of sentiment which led so many to repent and confess Christ at Pentecost.]  49 And all his acquaintance,  ^a55 And many women balso awere there beholding cthe women that {awho} had followed cwith ^aJesus from Galilee, ministering unto him: cstood afar off, abeholding from afar, cseeing these things. bamong [732] whom were both Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; athe mother of the sons of Zebedee.  ^b41 who, when he was in Galilee, followed him, and ministered unto him; and many other women that came up with him unto Jerusalem. [John has already mentioned this group of women (see Act 16:29). The synoptists, who make mention of the women toward the close of the crucifixion, do not mention the mother of Jesus as any longer among them. It is likely that she had withdrawn with John, being unable longer to endure the sight. As to the ministering of these women, see p. 297, 298.]

[FFG 729-733]

Lapide: Luk 23:1-56

CHAPTER 23

Ver. 39.— And one of the malefactors which were hanged— (this one, according to tradition, hung on the left hand of Christ)—railed on Him, saying, If thou be Christ, save thyself and us.

If thou be the Christ, and Saviour of the world, save Thyself and us, free us from the cross and restore us to life and liberty. Christ chose to undergo the most bitter sufferings from all classes, and to be mocked and blasphemed, not only by the scribes and Jews, but even by the robber, the companion of His punishment. This made His trial the more hard; for the robber ought to have suffered with Christ and to have taken thought for the salvation of his soul, and to have begged it of Christ; as we also should beg that we may be quiet under scoffs, derisions, and insults, and be patient in mind and silent in speech.

Ver. 40.— But the other (who is said to have hung on the right side) answering rebuked him. The Syriac says, "Dost thou not fear, no, not even from God" (etiam, non, a Deo, non tirmes tu)?—that is, the scribes and Jews are well and strong and do not fear God, and therefore scoff at Christ; but thou, who art tormented on the cross, oughtest to fear Him, lest He punish thee severely, for blaspheming His Christ so sacrilegiously. This robber showed that he not only feared God himself, for "the beginning of wisdom" (and salvation) "is the fear of the Lord" (Ecclus. i. 16), but he also exhorted his companion to the same fear. That is, Let the Jews mock at Christ; we ought to fear God, because we are in the same condemnation—the punishment of the cross, to which we are justly condemned. But Christ, who was innocent was so condemned unjustly. Again, we should rather compassionate a companion in punishment, especially if innocent, than reproach him; because we ought to prepare ourselves for death and the judgment of God, where we shall give account for our blasphemy and undergo the heavy punishment of Gehenna. In his words, "Dost thou not fear God?" he seems to allude to Christ and to confess Him to be God. As if he had said, "Fear thou the retribution of Christ, whom thou blasphemest, for He is not only man but God also." For, that he believed this from Christ's illumination we shall shortly see. So S. Ambrose, and Eusebius, whose words I will produce.

Ver. 41.— And we indeed justly; for we receive the due reward of our deeds. This was an act of profound and public confession, contrition, and repentance, by which he expiated his former sins.

But this man hath done nothing amiss. The Greek is άτοπον, which means out of harmony, unbecoming incongruous, nothing worthy of the slightest blame or reprehension. Lo! a free and public confession of, and testimony to, the innocence of Christ, given before the scribes and rulers, who had condemned Him, fearing nothing.

Ver. 42 . — And he said unto Jesus, Lord, remember me when thou comest into Thy kingdom. "The heavenly and divine kingdom, to which Thou passest through the death of the cross, that shortly Thou mayest enter into it by death, and bring into it Thine elect. Wherefore I beseech Thee to bring me also into it with Thyself, and I implore of Thee pardon for all sinners, for whom I very greatly grieve. I offer to Thee, moreover, the torments of this cross, and the death upon it which I willingly undergo. To this end, I wholly resign, dedicate, and consecrate myself to Thee; I would that it were given to me to suffer these and still other torments for Thy faith and love." These words show his living and ardent faith, hope, love, humility, patience, contrition, and other virtues.

Moraliter. Learn from this the strength, efficacy, and swiftness of the grace of Christ, by which, from the cross itself, He made a man holy, most holy. Wonderful was the conversion of S. M. Magdalene—wonderful that of S. Paul, but much more wonderful this of the thief. For S. Mary had witnessed the words and miracles, of Christ; and S. Paul had felt Him strike him from heaven; but the thief on the very cross, where Christ was suffering the infamous and atrocious death of a criminal, was converted to Him by herioc acts of faith, love, devotion, &c.

SS. Jerome, Chrysostom, Theophylact, Euthymius, on S. Matt. xxvii., Cyril of Jerusalem in his Catechetical Lectures, xiii., Origen, Tract xxxv. on S. Matt., say that this thief had first blasphemed Christ with his companion, for SS. Matt. and Mark say in the plural "the thieves reproached Him," though SS. Augustine, Epiphanius, Anselm and others think, like Suarez, with more probability, the contrary. These think that one of them was called "the thieves" by synecdoche, for S. Luke says that one blasphemed and the other confessed. If one of them blasphemed first, so much the greater miracle that conversion by which he suddenly changed blasphemy into the confession and praise of Christ. This change of the thief was "the right hand of the High One" (Ps. cxviii. 15, 16; dextera Excelsi ). It may be asked by what means he was converted. I reply,  1. Outwardly, by the example of the virtues which he discerned in Christ, namely, His singular love, by which he heard Him praying for His enemies, His patience, fortitude, religion, and all virtues. So Theophylact and Euthymius, c. 67, on S. Matt.  2. Inwardly, by the rare and almost miraculous motion and representation of God, by which he knew Christ to be innocent and the King of a higher kingdom and the supreme Lord, in whose power it was to make even a dead man happy; and therefore that He was the Messiah, the Son of God and the Saviour of the world. So S. Leo ( Serm. ii . de Pass.): "What exhortation persuaded him to the faith? What teaching instilled it? What preacher kindled it? He had not seen the miracles performed previously; the healing of the sick had ceased; the giving of sight to the blind, the recalling of the dead to life, the things that were about to happen had not taken place yet, and he still confesses Christ to be the Lord, whom he saw to be a partaker of his own suffering. Hence came this gift, hence this faith received its answer." Observe the above words, "the things that were about to happen had not taken place yet," for they seem silently to reprove those of S. Jerome, on chap. xxvii.  S. Matt., "When the sun disappeared, and the earth was moved, and the rocks were rent, and the darkness rushed down, one thief began to believe and to confess Christ." This opinion of S. Jerome is stated by S. Chrysostom almost in the same words, in his second Homily "On the Cross and the Thief," and by Origen, in tract 34 on S. Matt.

But it is wonderful that these Fathers did not see that this assertion was at variance with the Gospel, because, except the darkness, the other signs happened after the death of Christ, as is clear from the gospel of S. Luke, whilst it is plain from the same gospel that the thief was converted whilst Christ was alive; for the cessation of the sun's light, and the darkness are related by S. Luke after the conversion of the thief.  S. Cyril teaches the same as S. Leo ( Cat. Lect. xiii.) saying, "What virtue illuminated thee, 0 thief? Who taught thee to love contempt, and that, when thou wast affixed to the cross? 0 light undying, lighting the darkness!" S. Augustine follows out at length the same idea ( Serm. xiii . de Temp.); S. Chrysostom ( Hom. de Latrone, and Serm. 1 de Cruce et Latrone ). Suarez also; who adds that it was possible that the thief, before he was imprisoned, may have heard Christ preach, or have seen His miracles, or heard of them, and, perhaps, have believed in Him. S. Vincentius, in his Sermon on the Good Thief, says, that he was converted by the shadow of Christ, when the sun in its decline, and the shadow of the cross, touched him. So the shadow of S. Peter healed the sick. Acts iii. Others add that the virgin stood in the midst, between the thief and Christ, and obtained this grace for him, and that Christ showed Himself to him when he was dying, his truly crucified, as they who are crucified are shown to the people. Add, that he saw the heavens and the earth darkened, and the day changed into night, because of the Cross and death of its Creator.

The extraordinary holiness of this thief appears from his great faith, hope, and love. Faith by which he believed in Christ as the king of kings, though he saw him as the vilest, of men, nay as a crucified thief. Hope, by which he sought from Christ to be admitted into His kingdom. Love, by which he rebuked the blasphemy of his companion. He openly confessed, and defended the innocence of Christ against the Jews and His most bitter enemies, when all the others, even the Apostles themselves, fled for fear and deserted Him. His confession, therefore, was heroic. S. Greg. (xviii. Moral. chap. 13): "On the cross, the nails fastened his hands and feet, and nothing of him remained free from punishment, but his heart and tongue. God inspired him to offer the whole to Him, of that which he found free in himself, to believe with his heart to righteousness, and to confess with his lips to salvation. In the hearts of the faithful there are, as the Apostle testifies, three chief virtues, faith, hope, and charity, all of which the thief, filled with sudden grace, both received and preserved on the cross."

S. Augustine ( Serm. de Feria 3, Of the Pasch; and Book 1 On the Soul and its Origin, chap. 9): "To this faith I know not what can be added. If they trembled who saw Christ raise the dead, he believed who saw Him hanging with himself on the cross. Assuredly Christ found not so great faith in Israel, nay, in the whole world." "Before he asked any thing for himself, he laboured to benefit his companion. This was a mark of singular charity." S. Chrysostom. Some in fact call this thief a martyr, like S. Cyprian in his letter to Fabian, and assert him to have been baptized in His own blood. He repeats the same in his Serms. de Cœna and de Passione— where he says, "The thief by his confession on the cross, not only merited indulgence, but was made the companion of Christ, and was sent before Him to Paradise, and made a sharer of His kingdom by confession, and a partner of martyrdom." S. Augustine refers to these words of S. Cyprian, Lib. i. On the Soul and its Origin, and Lib. iv. On Baptism, chap. 22, where he says, "The thief had no need of baptism or martyrdom, but was saved by his contrition alone." He had said before "that although the thief did not die for Christ, yet his death was of equal avail with God (because he confessed the Lord crucified) as if he had been crucified for Him, and so the measure of martyrdom was found in him who believed in Christ when they who were to be martyrs fell away."

S. Augustine again ( serm. 120 De Tempore ): "The thief was not yet called, but was already an elect—he was not yet of the household, but he was a friend—not a disciple, but a master—and, from a thief, a confessor; for although punishment had commenced in the thief it was perfected in the martyr." De anima et ejus orig. cap. 9: "The robber ranked as highly for his confession of his crucified Lord as if he had been martyred for Him." S. Jerome (Ep. 13 to Paulinus). "The thief changed the cross for paradise, and made the punishment of his murder, martyrdom." Drogo, Bishop of Ostia ( Tract. de Sac. Dom. Pass. tom. ii. Bibliothica SS. Patrum ), calls him "martyr." Some assert as a probable reason of his martyrdom, that the Jews hearing his confession of Christ, by which he condemned their deeds and their judgment on Christ, were so stirred up by anger against him as to break his legs, as the Gospel relates, and to make his death more speedy and painful, and in the end to make him a martyr. And S. Hilary ( lib. ii . de Trin.) calls him a martyr. "He promised to His martyr paradise—His martyr, that is, His witness, because the thief on the cross bore testimony to his own faith and hope in Christ, or he would not have been properly and precisely a martyr, because he suffered for his own sins, and not for Christ: unless, as I have already suggested, we say that the Jews aggravated and accelerated his death, because of his confession."

Lastly, the Abbot Arnaldes or Renald (Tract 29 on the Seven words of Christ on the Cross, in the Bibliotheca SS. Patrum), asserts that the thief was carried up into the heavens, and possessed a seat above all angels and above all cherubim and seraphim, even the throne of Lucifer himself. See Stephen Binettus' Book on the Good Thief, where he calls him "The Archangel of Paradise, the first-born son of the crucified Christ, the martyr, the apostle and preacher of the whole world, who, from his chair of the cross, preached Christ to the whole world." "Paul," he said, preached like the cherubim, the thief loved as the seraphim." Hear now the praises of the fathers of him.

S. Chrysostom (Homily on the Cross and the Thief): "The thief purchased salvation from the tree. This thief stole the heavenly empire, he used compulsion to Majesty." And below, "We find no one before the thief to have merited the promise of paradise, not Abraham, not Isaac, not Jacob, not Moses, not the Prophets or Apostles, but before all we find the thief." He then compares the faith of the thief to that of Abraham, Isaac, Ezekiel, Moses, and this because he believed in Him, not in the temple, nor on His throne, nor in His glory, but as He was on the cross and in torments. "He sees Him," he says, "in torments and adores Him as if He were in glory. He sees Him on the cross and prays to Him as if He were sitting in heaven. He sees Him and he calls upon Him, hailing Him as King of kings, saying, 'Lord, remember me when Thou comest into Thy kingdom.' Thou seest one crucified and thou callest Him a King, thou seest Him hanging on a tree and thou thinkest of the kingdoms of the heavens. 0 wonderful conversion of a thief!"

S. Ambrose ( serm. 45). "It is the more to his grace and praise that he believed in Christ on the cross; and the suffering which was a scandal to others, availed to him for faith. Rightly then did he purchase paradise who thought the cross of Christ not an offence but a virtue." And serm. 50: "Let him see His gaping wounds, let him look at His blood gushing out—he still believes Him to be God whom he knew not to be a criminal, he confesses Him to be righteous whom he knew not as a sinner." And shortly after, "He understood that for the sins of others Christ bore these wounds. He knew that those wounds on the body of Christ were not the wounds of Christ, but of the thief, and he therefore began to love Him more when, on the Body of Christ, he had recognised his own wounds." Again, "Great and wonderful, indeed, is that faith which believed that Christ crucified was glorified rather than punished. For in this was the form of his whole salvation. He then recognised the Lord of Majesty, when he saw Him crucified with the patience of humility. He went before in devotion, who went before also in reward. For the thief came into paradise before the Apostles."

Eusebius of Emissa (or whoever was the author, for the style shows that he was a Latin, not a Greek or Syrian like Eusebius) in his Homily "De Latrone beato:" "How singular and how stupendous that devotion. The criminal believed at the very moment when the elect denied. It was more praiseworthy and more admirable in the thief to believe in the Lord when in bonds, and falling under the last punishments, than if he had done so when He was doing mighty works. Not therefore without reason did he merit such a reward." He adds the cause. "The heart of the thief, I think, who was now a believer in Christ, was illuminated more properly by the Godhead in a bodily form, which had infused Itself more widely at that moment of the consummation of the redemption." And again, "He did not say, 'If Thou art God deliver me from this present suffering,' but his 'because Thou art God deliver me from the judgment to come,' shows to the world its judge and the, King of ages. Although punishment began in the thief, it was perfected in a new manner in the martyr."

This penitent thief, again, is termed by S. Athanasius an evangelist. "0 Thou excellent one! Thou wast crucified as a thief, thou comest forth suddenly as an evangelist." He is called by S. Chrysostom in his Sermon on Parasc., "a prophet," that is a preacher and enunciator of the greatness of Christ. "0 the might of Jesus!" he gays, "the thief is now a prophet and preaches from the cross!" He calls him "a robber and seizer of paradise." "Thou sawest," He says, "how he did not forget his former craft, even on the cross, but, by his confession, stole the kindom." So Sedulius ( Carm. v. on Pasch ):

"Abstulit ipse suis cœlorum regna rapinis,"

"And he the heavenly kingdom took by force."

S. Cyril ( lib. ii . de Adoratione ) and S. P. Damianus (Serm. on the Exaltation of the Holy Cross) calls him the first-fruit of the cross and of believers. Christ is thus pointed out by Drogo: "Thou wert Peter on the cross, and Peter in the house of Caiaphas was the thief," because he denied Christ, whom the thief on the cross confessed before the people. He is called by S. Cyprian, or whoever is the author of the Sermon de Passione, "The colleague of the martyrdom of Christ." By Arnold, abbot of Bona Vallis, ( tract de verb. Christ ): "The comrade" (collateralis) "of Christ, and the forerunner of His victory." By S. Chrysostom (Homily on the Man Born Blind): "The advocate of Christ, because he defended Him against the Jews, like an advocate." By Anastasius the Sinaite ( lib. v. Hexam.), "The bird of heaven, the great eagle, flying through the air to paradise."  S. Athanasius classes together many eulogies in his aforesaid piece on Parasc:—Among other things he says, "0 thief, fellow soldier of Christ, accuser of the Jews. 0 thief, merchant of the kingdom, keeper of paradise. 0 thief, the garland, as it were, of the cross, making a heaven for thyself. 0 thief, teaching men how to carry off a kingdom as if by theft. 0 thief, the last to come, the first to be crowned. 0 thief, mighty accuser of the Jews. 0 thief, colleague (symmista) of the Apostles, purchaser of Christ!" Hear S. Paulinus in his Panegyric of the youth Celsus:

 

Mœror abi! discede pavor! fuge culpa, ruit mors.

  Vita resurrexit, Christus in astra vocat.

Morte mea functus, mihi mortuus, et mihi victor,

  Ut mors peccati, sit mihi Vita Dei.

Denique, servatum jam de cruce, duxit aperto

Limite, Latronem, qua Paradisus adest. 1.

0 grief depart: depart, 0 fear:

  Flee guilt, for death ends all.

Life, life has risen; from out the stars

  I hear my Master call.

2.

Death's debt is paid! I'm dead to self,

  O'er self I victory win;

Be thou the life of God to me,

  Who art the death of sin.

3.

Sav'd by the cross, the contrite thief

  He led unto the door—

The open door of paradise,

  Open for evermore.

Christ answered S. Bridget when she prayed for a penitent sinner who had no means of confession, in these words: "He laments because he has none to hear his confession; tell him that the will is sufficient. For what benefited the thief on the cross? Was it not his good will? Or what opened heaven to him but his wish to desire good and hate evil? What makes hell but an evil inclination and inordinate concupiscence?" This is found in the sixth book of the Revelations of S. Bridget, chap. 115. See further, T. Reynaud in a learned work he wrote on the change of the thief into an Apostle—where, chap. xvii., he says, "He formed figurative honey by Christian bees, which they gathered from the meadows of the holy thief."

Ver. 43.— And Jesus said unto him, Verily I say unto thee, This day shalt thou be with Me in Paradise. That is, in a place of pleasure where thou mayest be in the beatitude and beatific vision of God, i.e. To-day I will make thee for ever happy; I will make thee a king reigning in the kingdom of glory with me this day. So S. Cyril of Jerusalem ( Catechet. Lect. c. 13); S. Chrysostom ( Hom. ii. de Cruce et Latrone ); S. Gregory of Nyssa ( Serm. on the Resurrection ); S. Augustine ( Tract. III on John ). He explains paradise by heaven, that is celestial beatitude. It is certain that Christ on the day on which He died, did not go up to heaven with the thief, but went down into the Limbus Patrum (S. Augustine Lib. ii . de Genese ad litt. chap. 34; and Maldonatus by paradise here understand Abraham's bosom), and imparted to them the vision of His Godhead and thus made them blest, changing the order of things; for He then made limbus to be paradise, and the lower parts the upper, so that hell should be heaven. For where Christ is, there is paradise; where, the vision and beatitude of God, there, heaven. For, as to what Euthymius and other Greeks say, denying that the souls of the saints see God before the judgment and are happy: by paradise they understand an earthly place; that to which Enoch was carried. But it cannot be so—for it is of the faith that Christ, shortly after His death went down in infernum— that is, the limbus of the Fathers, but He did not go into any earthly paradise. It is, moreover, uncertain whether, after the Deluge, there be any earthly paradise remaining. But grant that there be such, it is the happy and joyful habitation, not of souls, but of bodies only. Hence it is plain from this passage, against the Greeks, Calvin, and the other innovators, that the souls of the saints, when thoroughly purged from sin, do not sleep till the day of judgment, but there behold God, and are beatified by a vision of Him.

Moraliter. Observe here the liberality of Christ, who exceeds our prayers and vows. The thief only prayed Christ to remember him when He came into His kingdom. Christ at the same time promised him a kingdom, that he might reign in it as a king. "This day," says Eusebius of Emissa, in his "Homily on the Blessed Thief"—"as if He would say, 0 my faithful companion and one only witness of so great a triumph, dost thou think that I need to be so earnestly entreated to remember thee? this day shalt thou be with Me in paradise." And again, "Christ when placed in the yoke (patibulum) as an arbiter between the two condemned, rejected him who denied, and received the one who confessed; on the latter He bestows a kingdom, the former He leaves in hell. Let us then believe that He will come to judge, whom we see to have already on the cross exercised judgment." This is that most sweet answer of Christ to the thief which Fulgentius ( serm. nov. 60), calls "the testament of Christ, written with the pen of the cross."

Lastly, the name of this most blessed thief is said to have been Dismas, for some chapels are found, in the name of "Dismas the Robber." His day in the Cataloaue of Saints is the 25th March, for on that day he seems to have suffered, and Christ in consequence on the same day. For we find in it, "At Jerusalem, the commemoration of the holy thief who confessed Christ on the cross, and who therefore merited to hear 'This day shalt thou be with Me in paradise.'"

Ver. 46.— Father, into Thy hands I commend My Spirit. The Arabic has pono, Tertullian depono ( cont. Prax. cap. xxv.). The Hebrew word Hiphid means the same as our "commend." " My Spirit."  S. Athanasius in his work De Human. Nat. cont. Apollin., says, "When Christ said on the cross, Father, into Thy hands I commend My Spirit, He commends all men to the Father, to be, by Him and through Him, restored to life; for we are members, and those many members are one body, which is the Church. He commends therefore all who are in Him to God." Christ therefore, according to S. Athanasius, calls men His soul and spirit. What then ought we not to do to profit and save souls, that we may keep as it were for Christ, His soul and spirit? So S. Paul to Philemon and Onesimus, "His bowels." "He gave His life," says S. Cyril, "into the hands of His Father ( Lib. ii on John chap. xxxvi.), that by this and through this, as a beginning, we might have certain hope of this, firmly believing that we shall be in the hands of God after our death." So Victor Antiochus on S. Mark, "This recommendation of Christ tends to the good of our souls, which, when freed from the bodies previously inhabited by them, He gave by these words, as a kind of deposit, into the hands of the living God." And Euthymius: "God did this for us, that the souls of the just should not henceforth go down into hell, but should rather ascend to God." He cites Psa 36:5, when David, afflicted and in danger of death, spoke as much in his own person as in that of Christ and said, "into Thy hands I commend my spirit." And, from this, the Church daily uses the same Psalm and verse, and sings it in the Compline at night, to teach us, when we retire to rest, to commend our souls to God, because at night we run many risks of sudden death. The dying use the same words, as did S. Nicholas, Louis King of France, and S. Basil. S. Basil did it in the presence of angels, who brought him away; as S. Gregory Nazianzen testifies in his oration on him.  S. Stephen also cried, "Lord Jesus, receive my spirit."

By these words we testify—1. That at our birth we received our souls, not from our father and mother, but from God alone; and that we therefore give Him back the same, as His own creatures. 2. That we believe that our souls do not die at our death, but survive and are immortal, and return to God who gave them and who will judge them. 3. That we believe in the resurrection of the flesh. For in death we commend our souls to God that He may keep them, as it were as a deposit, and restore them again at the resurrection to our bodies. 4. That in the last agony which we undergo, most bitterly, from the devils, we implore the assistance of God, that in giving back our souls to Him, we may overcome and triumph over the devil. Hence many think that each of us has his own peculiar devil, who appears to the dying in some terrible form, and tempts them to despair, and to other sins, as he did to S. Martha and others, but not to all. S. Ephrem seems to think this in his sermon on those who sleep in Christ. S. Chrysostom (Hom. 34 on S. Matt.), and others whom our own Lorinus cites on Eccles viii. 8. Many think the same of Christ. Hence Eusebius ( Demonstrat. Lib. iv . cap. ult.) understands Christ's words, Ps. xxii. 12, "Many strong bulls of Basan have beset me round," of devils whom Christ saw, mocking Him on the cross as a criminal and wicked, and insulting Him for His crucifixion and impending death. Habakkuk seems to support this idea, Hab 3:5 : "Burning coals" (diabolus) went forth at His feet;" and S. John, xiv. 30: "The prince of this world cometh, and he hath nothing in Me." Christ lays down His Spirit therefore into the hands of God, certain that no one can sever Him from it. For God is a most faithful and strong protector. So S. Jerome on Psalm xxxi. 5, "Into Thy hands I commend my spirit." That is, "into Thy power." This example the Church received from Christ, and S. Stephen followed it. The saints when departing, use the same words; as the following: "They commend their souls to the faithful Creator for His good acts;" our Lord said this, when hanging on the cross, commending His Spirit to the hands of the Father as being to receive it again at the resurrection.

Symbolically, Didymus in his Catena on Psalm xxxi. "The spirit is threefold—1. Our thought. 2. Our soul. 3. Our conscience. These three we ought to commend to God."

And having said thus, He gave up the ghost. The Syriac. "He said this, and ended," His life, that is. The Arabic, "And when He had said this He gave up His Spirit." This was a certain sign that He was the Son of God the Father, who was called upon by Him, and that the Father heard the cry of the Son and received His soul. "For when He had said, 'Father, into Thy hands I commend My Spirit;' then, at last, He suffered death to come to Him." Says Euthymius, on Matt. 27: "As certainly knowing that the spirit, placed in His hands as a deposit, the Father would keep securely, and would give back in the resurrection on the third day. Firm in this hope He gladly and with alacrity rendered up His Spirit to the Father."

Commentary -- Other

Contradiction: Luk 23:45

50. Did Jesus die before (Matthew 27:50-51; Mark 15:37-38), or after (Luke 23:45-46) the curtain of the temple was torn?

(Category: misread the text)

After reading the three passages Matthew 27:50-51, Mark 15:37-38 and Luke 23:45-46, it is not clear where the apparent contradictions are that Shabbir has pointed out. All three passages point to the fact that at the time of Jesus' death the curtain in the temple was torn. It does not stand to reason that because both Matthew and Mark mention the event of Christ's death before mentioning the curtain tearing, while Luke mentions it in reverse order, that they are therefore in contradiction, as Matthew states that the two events happened, 'At that moment', and the other two passages nowhere deny this.

They all agree that these two events happened simultaneously for a very good reason; for the curtain was there as a barrier between God and man. Its destruction coincides with the death of the Messiah, thereby allowing man the opportunity for the first time since Adam's expulsion from God's presence at the garden of Eden, to once again be reunited with Him.

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 23 (Chapter Introduction)

Overview

Luk 23:1, Jesus is accused before Pilate, and sent to Herod; Luk 23:8, Herod mocks him; Luk 23:12, Herod and Pilate are made friends; Luk 23:13, Barabbas is desired of the people, and is loosed by Pilate, and Jesus is given to be crucified; Luk 23:26, He tells the women, that lament him, the destruction of Jerusalem; Luk 23:34, prays for his enemies; Luk 23:39, Two evildoers are crucified with him; Luk 23:46, His death; Luk 23:50, His burial.

Poole: Luke 23 (Chapter Introduction)

CHAPTER 23

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 23 (Chapter Introduction)

(Luk 23:1-5) Christ before Pilate.

(Luk 23:6-12) Christ before Herod.

(Luk 23:13-25) Barabbas preferred to Christ.

(Luk 23:26-31) Christ speaks of the destruction of Jerusalem.

(Luk 23:32-43) The crucifixion, The repentant malefactor.

(Luk 23:44-49) The death of Christ.

(Luk 23:50-56) The burial of Christ.

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 23 (Chapter Introduction)

This chapter carries on and concludes the history of Christ's sufferings and death. We have here, I. His arraignment before Pilate the Roman governor (Luk 23:1-5). II. His examination before Herod, who was tetrarch of Galilee, under the Romans likewise (Luk 23:6-12). III. Pilate's struggle with the people to release Jesus, his repeated testimonies concerning his innocency, but his yielding at length to their importunity and condemning him to be crucified (Luk 23:13-25). IV. An account of what passed as they led him to be crucified, and his discourse to the people that followed (Luk 23:26-31). V. An account of what passed at the place of execution, and the indignities done him there (Luk 23:32-38). VI. The conversion of one of the thieves, as Christ was hanging on the cross (Luk 23:39-43). VII. The death of Christ, and the prodigies that attended it (Luk 23:44-49). VIII. His burial (Luk 23:50-56).

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 23 (Chapter Introduction)

Trial Before Pilate And Silence Before Herod (Luk_23:1-12)

The Jews' Blackmail Of Pilate (Luk_23:13-25)

The Road To Calvary (Luk_23:26-31)

There They Crucified Him (Luk_23:32-38)

The Promise Of Paradise (Luk_23:39-43)

The Long Day Closes (Luk_23:44-49)

The Man Who Gave Jesus A Tomb (Luk_23:50-56)

Constable: Luke (Book Introduction)

Introduction

Writer

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

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

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

Distinctive Features

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

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

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

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

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

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

Purposes

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

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

Original Audience

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

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

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

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

Literary Characteristics

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

Date

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

Message¹⁸

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Luke (Outline)

Outline

I. Introduction 1:1-4

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

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

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

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

3. The pregnancy of Elizabeth 1:24-25

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

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

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

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

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

1. The naming of John 1:57-66

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

3. The preparation of John 1:80

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

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

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

3. Jesus' circumcision 2:21

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

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

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

7. Jesus' continuing growth 2:51-52

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

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

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

2. John's preaching 3:7-18

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

B. The baptism of Jesus 3:21-22

C. The genealogy of Jesus 3:23-38

D. The temptation of Jesus 4:1-13

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

D. Jesus' compassion for people ch. 7

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

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

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

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

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

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

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

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

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

F. Jesus' mighty works 8:22-56

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

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

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

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

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

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

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

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

5. The Transfiguration 9:28-36

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

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

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

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

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

1. The importance of toleration 9:51-56

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

3. The importance of participation 10:1-16

4. The joy of participation 10:17-20

5. The joy of comprehension 10:21-24

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

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

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

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

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

1. The Beelzebul controversy 11:14-26

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

3. The sign of Jonah 11:29-32

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

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

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

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

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

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

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

5. The coming crisis 12:49-59

6. A call to repentance 13:1-9

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

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

1. Parables of the kingdom 13:18-21

2. Entrance into the kingdom 13:22-30

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

4. Participants in the kingdom 14:1-24

5. The cost of discipleship 14:25-35

F. God's attitude toward sinners ch. 15

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

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

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

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

G. Jesus' warnings about riches ch. 16

1. Discipleship as stewardship 16:1-13

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

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

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

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

3. The importance of gratitude 17:11-19

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

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

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

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

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

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

2. An illustration of humility 18:15-17

3. The handicap of wealth 18:18-30

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

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

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

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

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

A. The Triumphal Entry 19:28-40

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

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

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

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

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

1. The controversy over authority 20:1-8

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. The leaders' desire 22:1-2

2. Judas' offer 22:3-6

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

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

1. The Passover meal 22:14-18

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

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

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

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

6. The opposition to come 22:35-38

D. The arrest of Jesus 22:39-53

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

2. Judas' betrayal 22:47-53

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

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

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

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

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

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

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

F. The crucifixion of Jesus 23:26-49

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

2. Jesus' death 23:33-49

G. The burial of Jesus 23:50-56

H. The resurrection of Jesus 24:1-12

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

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

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

J. The ascension of Jesus 24:50-53

Constable: Luke

Luke

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_____. "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.

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

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

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

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

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Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

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

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

Gill: Luke (Book Introduction)

INTRODUCTION TO LUKE

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

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

And the latter thus;

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

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

College: Luke (Book Introduction)

FOREWORD

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

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

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

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

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

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

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

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

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

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

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

AUTHORSHIP

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

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

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

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

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

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

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

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

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

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

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

DATE

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

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

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

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

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

AUDIENCE

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

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

PURPOSE

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

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

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

LUKE AND ACTS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

HISTORY AND THEOLOGY

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

SOURCES

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

THEMES

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

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

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

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

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

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

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

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

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

SECONDARY SOURCES

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

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

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

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

⁶⁹ Papyrus 69 (3rd century A.D.)

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

-College Press New Testament Commentary: with the NIV

College: Luke (Outline)

OUTLINE

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

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

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

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

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

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

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

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

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

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

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

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

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

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

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

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

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

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

C. Mary Visits Elizabeth - 1:39-45

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. Jesus Heals Many - 4:38-44

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

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

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

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

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

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

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

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

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

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

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

G. Jesus the Prophet - 7:1-50

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4. The Transfiguration - 9:28-36

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

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

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

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

1. Samaritan Opposition - 9:51-56

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

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

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

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

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

7. Jesus and Beelzebub - 11:14-28

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

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

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

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

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

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

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

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

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

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

1. The Narrow Door - 13:22-30

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

6. The Rich Ruler - 18:18-30

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

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

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

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

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

A. The Triumphal Entry - 19:28-34

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

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

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

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

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

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

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

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

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

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

B. The Last Supper - 22:7-38

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

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

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

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

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

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

A. The Resurrection - 24:1-12

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

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

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Book Introduction)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

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

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

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

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

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

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

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

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

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

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

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

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

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

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