Text -- Luke 5:17-39 (NET)

Healing and Forgiving a Paralytic

5:17 Now on one of those days, while he was teaching, there were Pharisees and teachers of the law sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), and the power of the Lord was with him to heal. 5:18 Just then some men showed up, carrying a paralyzed man on a stretcher. They were trying to bring him in and place him before Jesus. 5:19 But since they found no way to carry him in because of the crowd, they went up on the roof and let him down on the stretcher through the roof tiles right in front of Jesus. 5:20 When Jesus saw their faith he said, “Friend, your sins are forgiven.” 5:21 Then the experts in the law and the Pharisees began to think to themselves, “Who is this man who is uttering blasphemies? Who can forgive sins but God alone?” 5:22 When Jesus perceived their hostile thoughts, he said said to them, “Why are you raising objections within yourselves? 5:23 Which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know that the Son of Man has authority on earth to forgive sins”– he said to the paralyzed man– “I tell you, stand up, take your stretcher and go home.” 5:25 Immediately he stood up before them, picked up the stretcher he had been lying on, and went home, glorifying God. 5:26 Then astonishment seized them all, and they glorified God. They were filled with awe, saying, “We have seen incredible things today.”

The Call of Levi; Eating with Sinners

5:27 After this, Jesus went out and saw a tax collector named Levi sitting at the tax booth. “Follow me,” he said to him. 5:28 And he got up and followed him, leaving everything behind. 5:29 Then Levi gave a great banquet in his house for Jesus, and there was a large crowd of tax collectors and others sitting at the table with them. 5:30 But the Pharisees and their experts in the law complained to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 5:31 Jesus answered them, “Those who are well don’t need a physician, but those who are sick sick do. 5:32 I have not come to call the righteous, but sinners to repentance.”

The Superiority of the New

5:33 Then they said to him, “John’s disciples frequently fast and pray, and so do the disciples of the Pharisees, but yours continue to eat and drink.” 5:34 So Jesus said to them, “You cannot cannot make the wedding guests fast while the bridegroom is with them, can you? 5:35 But those days are coming, and when the bridegroom is taken from them, at that time they will fast.” 5:36 He also told them a parable: “No one tears a patch from a new garment and sews it on an old garment. If he does, he will have torn the new, and the piece from the new will not match the old. 5:37 And no one pours new wine into old wineskins. If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. 5:38 Instead new wine must be poured into new wineskins. 5:39 No one after drinking old wine wants the new, for he says, ‘The old is good enough.’”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 5:17

That ( kai ).

Use of kai = hoti (that) like the Hebrew wav , though found in Greek also.

Robertson: Luk 5:17

He ( autos ).

Luke sometimes has autos in the nominative as unemphatic "he"as here, not "he himself."

Robertson: Luk 5:17

Was teaching ( ēn didaskōn ).

Periphrastic imperfect again like our English idiom.

Robertson: Luk 5:17

Were sitting by ( ēsan kathēmenoi ).

Periphrastic imperfect again. There is no "by"in the Greek.

Robertson: Luk 5:17

Doctors of the law ( nomodidaskaloi ).

A compound word formed after analogy of hierodidaskalos , but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Act 5:34; 1Ti 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word "doctor"is Latin for "teacher."These "teachers of the law"are called elsewhere in the Gospels "scribes"(grammateis ) as in Matthew and Mark (See note on Mat 5:20; Mat 23:34) and Luk 5:21; Luk 19:47; Luk 21:1; Luk 22:2. Luke also employs nomikos (one skilled in the law, nomos ) as in Luk 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Mat 3:7, note on Mat 5:20. Luke will often speak of the Pharisees hereafter. Not all the "Pharisees"were "teachers of the law"so that both terms often occur together as in Luk 5:21 where Luke has separate articles (hoi grammateis kai hoi Pharisaioi ), distinguishing between them, though one article may occur as in Mat 5:20 or no article as here in Mat 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law "which were come"(hoi ēsan elēluthotes , periphrastic past perfect active, had come ).

Robertson: Luk 5:17

Out of every village of Galilee and Judea and Jerusalem ( ek pasēs kōmēs tēs Galilaias kai Ioudaias kai Ierousalēm ).

Edersheim ( Jewish Social Life ) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use "every village."But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that Joh 4:1-4 shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in Matthew 23. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life.

Robertson: Luk 5:17

The power of the Lord was with him to heal ( dunamis Kuriou ēn eis to iāsthai auton ).

So the best texts. It is neat Greek, but awkward English: "Then was the power of the Lord for the healing as to him (Jesus)."Here Kuriou refers to Jehovah.

Robertson: Luk 5:17

Dunamis ( dynamite)

is one of the common words for "miracles"(dunameis ). What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion.

Robertson: Luk 5:18

That was palsied ( hos ēn paralelumenos ).

Periphrastic past perfect passive where Mar 2:3; Mat 9:2 have paralutikon (our paralytic). Luke’ s phrase is the technical medical term (Hippocrates, Galen, etc.) rather than Mark’ s vernacular word (Ramsay, Luke the Physician , pp. 57f.).

Robertson: Luk 5:18

They sought ( ezētoun ).

Conative imperfect.

Robertson: Luk 5:19

By what way they might bring him in ( poias eis enegkōsin auton ).

Deliberative subjunctive of the direct question retained in the indirect.

Robertson: Luk 5:19

The housetop ( to dōma ).

Very old word. The flat roof of Jewish houses was usually reached by outside stairway. Cf. Act 10:9 where Peter went for meditation.

Robertson: Luk 5:19

Through the tiles ( dia tōn keramōn ).

Common and old word for the tile roof. Mar 2:4 speaks of digging a hole in this tile roof.

Robertson: Luk 5:19

Let him down ( kathēkan auton ).

First aorist (k aorist) effective active of kathiēmi , common verb. Mar 2:4 has historical present chalōsi , the verb used by Jesus to Peter and in Peter’ s reply (Luk 5:4.).

Robertson: Luk 5:19

With his couch ( sun tōi klinidiōi ).

Also in Luk 5:24. Diminutive of klinē (Luk 5:18) occurring in Plutarch and Koiné writers. Mar 2:4 has krabatton (pallet). It doubtless was a pallet on which the paralytic lay.

Robertson: Luk 5:19

Into the midst before Jesus ( eis to meson emprosthen tou Iēsou ).

The four friends had succeeded, probably each holding a rope to a corner of the pallet. It was a moment of triumph over difficulties and surprise to all in the house (Peter’ s apparently, Mar 2:1).

Robertson: Luk 5:20

Their faith ( tēn pistin autōn ).

In all three Gospels.

Robertson: Luk 5:20

Man ( anthrōpe ).

Mark and Matthew have "child"or "Son"(teknon ). Are forgiven (apheōntai ). This Doric form of the perfect passive indicative is for the Attic apheintai . It appears also in Luk 5:23; Luk 7:47, Luk 7:48; Joh 20:23; 1Jo 2:12. Mar 2:6; Mat 9:2 have the present passive aphientai . Possibly this man’ s malady was due to his sin as is sometimes true (Joh 5:14). The man had faith along with that of the four, but he was still a paralytic when Jesus forgave his sins.

Robertson: Luk 5:21

But God alone ( ei mē monos ho theos ).

Mark has heis (one) instead of monos (alone).

Robertson: Luk 5:22

Perceiving ( epignous ).

Same form (second aorist active participle of epiginōskō , common verb for knowing fully) in Mar 2:8.

Robertson: Luk 5:22

Reason ye ( dialogizesthe )

as in Mar 2:8. Mat 9:4 has enthumeisthe .

Robertson: Luk 5:24

He saith unto him that was palsied ( eipen tōi paralelumenōi ).

This same parenthesis right in the midst of the words of Jesus is in Mar 2:11; Mat 9:6, conclusive proof of interrelation between these documents. The words of Jesus are quoted practically alike in all three Gospels, the same purpose also hina eidēte (second perfect active subjunctive).

Robertson: Luk 5:25

Whereon he lay ( eph' ho katekeito ).

Imperfect, upon which he had been lying down. Luke uses this phrase instead of repeating klinidion (Luk 5:24).

Robertson: Luk 5:25

Glorifying God ( doxazōn ton theon ).

As one can well imagine.

Robertson: Luk 5:26

Amazement ( ekstasis ).

Something out of its place, as the mind. Here the people were almost beside themselves as we say with the same idiom. See note on Mar 5:42. So they kept glorifying God (imperfect tense, edoxazon ) and at the same time "were filled with fear"(eplēsthēsan phobou , aorist passive).

Robertson: Luk 5:26

Strange things ( paradoxa ).

Our very word paradox, contrary to (para ) received opinion (doxa ). Plato, Xenophon, and Polybius use it. Here alone in the N.T.

Robertson: Luk 5:27

A publican named Levi ( telōnen onomati Leuein ).

Mar 2:13 has also "The son of Alphaeus"while Mat 9:9 calls him "Matthew."He had, of course, both names. All three use the same words (epi to telōnion ) for the place of toll. See note on publican (telōnēs ) on Mat 9:9.

Robertson: Luk 5:27

@@All three Gospels give the command of Jesus, Follow me (akolouthei ).

Robertson: Luk 5:28

He forsook all ( katalipōn panta ).

This detail in Luke alone. He left his profitable business for the service of Christ.

Robertson: Luk 5:28

Followed him ( ēkolouthei autōi ).

Imperfect active, perhaps inchoative. He began at once to follow him and he kept it up. Both Mar 2:14; Mat 9:9 have the aorist (ēkolouthēsen ), perhaps ingressive.

Robertson: Luk 5:29

A great feast ( dochēn megalēn ).

Here and in Luk 14:13 only in the N.T. The word dochē , from dechomai , means reception. Occurs in Plutarch and lxx. Levi made Jesus a big reception.

Robertson: Luk 5:29

Publicans and others ( telōnōn kai allōn ).

Luke declines here to use "sinners"like Mar 2:15 and Mat 9:10 though he does so in Luk 5:30 and in Luk 15:1. None but social outcasts would eat with publicans at such a feast or barbecue, for it was a very large affair.

Robertson: Luk 5:29

Were sitting at meat with them ( ēsan met' autōn katakeimenoi ).

Literally, were reclining with them (Jesus and the disciples). It was a motley crew that Levi had brought together, but he showed courage as well as loyalty to Jesus.

Robertson: Luk 5:30

The Pharisees and their scribes ( hoi Pharisaioi kai hoi grammateis autōn ).

Note article with each substantive and the order, not "scribes and Pharisees,"but "the Pharisees and the scribes of them"(the Pharisees). Some manuscripts omit "their,"but Mar 2:16 (the scribes of the Pharisees) shows that it is correct here. Some of the scribes were Sadducees. It is only the Pharisees who find fault here.

Robertson: Luk 5:30

Murmured ( egogguzon ).

Imperfect active. Picturesque onomatopoetic word that sounds like its meaning. A late word used of the cooing of doves. It is like the buzzing of bees, like tonthorruzō of literary Greek. They were not invited to this feast and would not have come if they had been. But, not being invited, they hang on the outside and criticize the disciples of Jesus for being there. The crowd was so large that the feast may have been served out in the open court at Levi’ s house, a sort of reclining garden party.

Robertson: Luk 5:30

The publicans and sinners ( tōn telōnōn kai hamartōlōn ).

Here Luke is quoting the criticism of the critics. Note one article making one group of all of them.

Robertson: Luk 5:31

They that are whole ( hoi hugiainontes ).

Old Greek word for good health from hugiēs , sound in body. So also in Luk 7:10; Luk 15:27; 3Jo 1:2. This is the usual word for good health used by Greek medical writers. Mar 2:17; Mat 9:12 have hoi ischuontes (those who have strength).

Robertson: Luk 5:32

To repentance ( eis metanoian ).

Alone in Luke not genuine in Mar 2:17; Mat 9:12. Only sinners would need a call to repentance, a change of mind and life. For the moment Jesus accepts the Pharisaic division between "righteous"and "sinners"to score them and to answer their criticism. At the other times he will show that they only pretend to be "righteous"and are "hypocrites"in reality. But Jesus has here blazed the path for all soul-winners. The self-satisfied are the hard ones to win and they often resent efforts to win them to Christ.

Robertson: Luk 5:33

Often ( pukna ).

Only in Luke. Common word for thick, compact, often.

Robertson: Luk 5:33

And make supplications ( kai deēseis poiountai ).

Only in Luke.

Robertson: Luk 5:33

But thine ( hoi de soi ).

Sharp contrast between the conduct of the disciples of Jesus and those of John and the Pharisees who here appear together as critics of Christ and his disciples (Mar 2:18; Mat 9:14), though Luke does not bring that out sharply. It is probable that Levi had his reception for Jesus on one of the Jewish fast days and, if so, this would give special edge to their criticism.

Robertson: Luk 5:34

Can ye ( mē dunasthe ).

So Luke, adding make , poiēsai , where Mark and Matthew have mē dunantai . All three have mē and expect the answer no.

Robertson: Luk 5:35

Then in those days ( tote en ekeinais tais hēmerais ).

Here Mar 2:20 has "then in that day,"and Mat 9:15 only "then."

Robertson: Luk 5:36

Also a parable ( kai parabolēn ).

There are three parables here in the answer of Jesus (the bridegroom, the patch on the garment, the wineskin). They are not called parables save here, but they are parables and Luke’ s language means that.

Robertson: Luk 5:36

Rendeth ( schisas ).

This in Luke alone. Common verb. Used of splitting rocks (Mat 27:51). Our word schism comes from it.

Robertson: Luk 5:36

Putteth it ( epiballei ).

So Mat 9:16 when Mar 2:21 has epiraptei (sews on). The word for "piece"or "patch"(epiblēma ) in all the three Gospels is from the verb epiballō , to clap on, and is in Plutarch, Arrian, lxx, though the verb is as old as Homer. See Mat 9:16 and Mar 2:21 for distinction between kainos (fresh), neos (new), and palaios (old).

Robertson: Luk 5:36

He will rend the new ( kai to kainon schisei ).

Future active indicative. So the best MSS.

Robertson: Luk 5:36

Will not agree ( ou sumphōnēsei ).

Future active indicative. So the best manuscripts again.

Robertson: Luk 5:36

With the old ( tōi palaiōi ).

Associative instrumental case. Instead of this phrase in Luke, Mar 2:21; Mat 9:16 have "a worse rent"(cheiron schisma ).

Robertson: Luk 5:38

Must be put ( blēteon ).

This verbal adjective in -teos rather than -tos appears here alone in the N.T. though it is common enough in Attic Greek. It is a survival of the literary style. This is the impersonal use and is transitive in sense here and governs the accusative "new wine"(oinon neon ), though the agent is not expressed (Robertson, Grammar , p. 1097).

Robertson: Luk 5:39

The old is good ( Ho palaios chrēstos estin ).

So the best MSS. rather that chrēstoteros , comparative (better). Westcott and Hort wrongly bracket the whole verse, though occurring in Aleph, B C L and most of the old documents. It is absent in D and some of the old Latin MSS. It is the philosophy of the obscurantist, that is here pictured by Christ. "The prejudiced person will not even try the new, or admit that it has any merits. He knows that the old is pleasant, and suits him; and that is enough; he is not going to change"(Plummer). This is Christ’ s picture of the reactionary Pharisees.

Vincent: Luk 5:17

He was teaching

The pronoun has a slightly emphatic force: he as distinguished from the Pharisees and teachers of the law.

Vincent: Luk 5:17

Doctors of the law ( νομοδιδάσκαλοι )

Only in Luke and 1Ti 1:7. Luke often uses νομικὸς , conversant with the law, but in the other word the element of teaching is emphasized, probably in intentional contrast with Christ's teaching.

Vincent: Luk 5:17

Judaea and Jerusalem

The Rabbinical writers divided Judaea proper into three parts - mountain, sea-shore, and valley - Jerusalem being regarded as a separate district. " Only one intimately acquainted with the state of matters at the time, would, with the Rabbis, have distinguished Jerusalem as a district separate from all the rest of Judaea, as Luke markedly does on several occasions (Act 1:8; Act 10:39)" (Edersheim, " Jew ish Social Life" ).

Vincent: Luk 5:17

Was present to heal them

The A. V. follows the reading, αὐτούς , them; i.e., the sufferers who were present, referring back to Luk 5:15. The best texts, however, read αὐτόν , him, referring to Christ, and meaning was present that he should heal; i.e., in aid of his healing. So Rev.

Vincent: Luk 5:18

Taken with a palsy ( παραλελυμένος )

Rev., more neatly, palsied. Whenever Luke mentions this disease, he uses the verb and not the adjective παραλυτικός paralytic (as Mat 4:24; Mat 8:6; Mar 2:3-10; compare Act 8:7; Act 9:33); his usage in this respect being in strict accord with that of medical writers.

Vincent: Luk 5:19

Tiles

Wyc. has sclattis, elates.

Vincent: Luk 5:19

Couch ( κλινιδίῳ )

Luke uses four words for the beds o£ the sick: κλίνη , as Luk 5:18, the general word for a bed or couch; κράββατος , (Act 5:15; Act 9:33), a rude pallet (see on Mar 2:4); κλινίδιον , a small couch or litter, as here, a couch so light that a woman could lift and carry it away. Thus, in the " Lysistrata" of Aristophanes, 916, Myrrine says: " Come now, let me carry our couch" (κλινίδιον ) . The fourth term, κλινάριον (Act 5:15), cannot be accurately distinguished from the last. The last two are peculiar to Luke.

Vincent: Luk 5:19

Into the midst before Jesus

See on Mar 2:4.

Vincent: Luk 5:21

To reason

See on Mar 2:6. The words who is this that speaketh blasphemy, form an iambic verse in the Greek.

Vincent: Luk 5:22

Perceived

See on Mar 2:8.

Vincent: Luk 5:23

Walk ( περιπάτει )

Lit., walk about.

Vincent: Luk 5:24

Unto thee ( σοὶ )

Standing first for emphasis. Luke emphasizes the direct address to the man: unto thee I say, in contrast with the apparently less direct, thy sins be forgiven thee. In Jesus' mind the connection between the sins and the man's personal condition was assumed; now he brings out the personal side of the connection. In forgiving the man's sins he had healed him radically. The command to rise and walk was of the same piece.

Vincent: Luk 5:26

They were all amazed ( ἔκστασις ἔλαβεν ἅπαντας )

Lit., amazement took hold on all, as Rev. On ἔκστασις , amazement, see on Mar 5:42.

Vincent: Luk 5:26

Strange things ( οαρα.διξα )

From παρά , contrary to, and δόξα , opinion. Something contrary to received opinion, and hence strange. Compare the English paradox. Only here in New Testament.

Vincent: Luk 5:27

He saw ( ἐθεάσατο )

Better, as Rev., beheld, since the verb denotes looking attentively. See on Mat 11:7.

Vincent: Luk 5:27

A publican

See on Luk 3:12.

Vincent: Luk 5:27

Receipt of custom

See on Mat 9:9.

Vincent: Luk 5:28

He followed ( ἠκολούθει )

Imperfect. He began to follow, and continued following.

Vincent: Luk 5:29

Feast ( δοχὴν )

Only here and Luk 14:13. From the same root as δέχομαι , to receive. A reception.

Vincent: Luk 5:31

They that are whole ( οἱ ὑγιαίνοντες )

Both Matthew and Mark use ἰσχύοντες , the strong. This use of the verb in its primary sense, to be in sound health, is found in Luk 7:10; Luk 15:27; and once in John, 3 Ep. 3Jo 1:2. For this meaning it is the regular word in medical writings. Paul uses it only in the metaphorical sense: sound doctrine, sound words, sound in faith, etc. See 1Ti 1:10; 1Ti 6:3; Tit 1:13, etc.

Vincent: Luk 5:33

Often ( πυκνὰ )

Only here, Act 24:26; 1Ti 5:23. The word literally means close-packed, as a thicket, or the plumage of a bird.

Vincent: Luk 5:33

Prayers ( δεήσεις )

Used by no other evangelist. From δέομαι , to want, and hence distinctively of petitionary prayer. In classical Greek the word is not restricted to sacred uses, but is employed of requests preferred to men. Rev., more correctly, supplications.

Vincent: Luk 5:34

Children of the bride-chamber

Better, as Rev., sons (υἱοὺς ). See on Mar 2:19.

Vincent: Luk 5:35

But the days will come when, etc. ( ἐλεύσονται δὲ ἡμέραι καὶ ὅταν )

The A. V. follows a reading which omits καὶ , and, which is inserted in all the best texts. The thought is broken off. " The days shall come - and when the bridegroom shall be taken away, then shall they fast." So Rev.

Vincent: Luk 5:36

A parable

" From a garment and from wine, especially appropriate at a banquet" (Bengel).

Vincent: Luk 5:36

Putteth a piece of a new garment upon an old ( ἐπίβλημα ἱματίου καινοῦ ἐπιβάλλει ἐπὶ ἱμάτιον παλαιόν )

The best texts, however, insert σχίσας , having rent, which directly governs ἐπίβλημα , piece; so that the rendering is, No man having rent a piece from, a new garment, putteth it, etc. So Rev., No man tendeth a piece and putteth. Both Matthew and Mark have cloth instead of garment, by the use of which latter term " the incongruity of the proceeding comes more strongly into prominence" (Meyer). ἐπίβλημα , a piece, is, literally, a patch, from ἐπί , upon, and βάλλω , to throw: something clapped on. Compare the kindred verb here, ἐπιβάλλει , putteth upon.

Vincent: Luk 5:36

The new maketh a rent ( τὸ καινὸν σχίζει )

The best texts read σχίσει , will rend, governing the new, instead of being used intransitively. Render, as Rev., He will rend the new.

Vincent: Luk 5:36

Agreeth not ( οὐ συμφωνεῖ )

The best texts read συμφωνήσει , the future; will not agree. So Rev.

In Matthew and Mark there is only a single damage, that, namely, to the old garment, the rent in which is enlarged. In Luke the damage is twofold; first, in injuring the new garment by cutting out a piece; and second, in making the old garment appear patched, instead of widening the rent, as in Matthew and Mark.

Vincent: Luk 5:37

Bottles ( ἀσκοὺς )

Rev., wine-skins. See on Mat 9:17.

Vincent: Luk 5:39

Better ( χρηστότερος )

The best texts read χρηστός , good. See on Mat 11:30.

Wesley: Luk 5:17

As being more honourable than the bulk of the congregation, who stood.

Wesley: Luk 5:17

To heal the sickness of their souls, as well as all bodily diseases.

Wesley: Luk 5:18

Mat 9:2; Mar 2:3.

Wesley: Luk 5:19

roofed house, and let him down through the trap door, such as was on the top of most of the Jewish houses: doubtless, with such circumspection as the circumstances plainly required.

Wesley: Luk 5:26

We have seen strange things to.

Wesley: Luk 5:26

Sins forgiven, miracles wrought.

Wesley: Luk 5:27

Mat 9:9; Mar 2:14.

Wesley: Luk 5:28

His business and gain.

Wesley: Luk 5:29

It was necessarily great, because of the great number of guests.

Wesley: Luk 5:33

Long and solemn. Mat 9:14; Mar 2:18.

Wesley: Luk 5:34

That is, is it proper to make men fast and mourn, during a festival solemnity?

Wesley: Luk 5:36

Taken from clothes and wine; therefore peculiarly proper at a feast.

Wesley: Luk 5:39

And beside, men are not wont to be immediately freed from old prejudices.

JFB: Luk 5:17

The highest testimony yet borne to our Lord's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him.

JFB: Luk 5:17

With Jesus.

JFB: Luk 5:17

The sick people.

JFB: Luk 5:19

The flat roof.

JFB: Luk 5:19

(See on Mar 2:2).

JFB: Luk 5:24

"sweet saying! The bed had borne the man; now the man shall bear the bed!" [BENGEL].

JFB: Luk 5:30

A mode of expression showing that Luke was writing for Gentiles.

Clarke: Luk 5:17

On a certain day - This was when he was at Capernaum. See Mar 2:1

Clarke: Luk 5:17

The power of the Lord - Δυναμις Κυριου The mighty or miraculous power of the Lord, i.e. of Jesus, was there to heal them - as many as were diseased either in body or soul. Where the teaching of Christ is, there also is the power of Christ to redeem and save.

Clarke: Luk 5:18

A man - taken with a palsy - See this case described on Mat 9:1 (note), etc., and Mar 2:1 (note), etc.

Clarke: Luk 5:19

Went upon the housetop - See on Mat 24:17 (note).

Clarke: Luk 5:21

Who can forgive sins, but God alone? - If Jesus were not God, he could not forgive sins; and his arrogating this authority would have been blasphemy against God, in the most proper sense of the word. That these scribes and Pharisees might have the fullest proof of his Godhead, he works in their presence three miracles, which from their nature could only be effected by an omniscient and omnipotent Being. The miracles are

1.    The remission of the poor man’ s sins

2.    The discernment of the secret thoughts of the scribes

3.    The restoration of the paralytic in an instant to perfect soundness

See on Mat 9:5, Mat 9:6 (note).

Clarke: Luk 5:26

Strange things - Παραδοξα, paradoxes. A paradox is something that appears false and absurd, but is not really so: or, something contrary to the commonly received opinion. We have seen wonders wrought which seem impossible; and we should conclude them to be tricks and illusions, were it not for the indisputable evidence we have of their reality.

Clarke: Luk 5:27

Levi - See on Mat 9:9 (note); Mar 2:14 (note).

Clarke: Luk 5:28

And he left all - Καταλιπων - completely abandoning his office, and every thing connected with it. He who wishes to preach the Gospel, like the disciples of Christ, must have no earthly entanglement. If he have, his whole labor will be marred by it. The concerns of his own soul, and those of the multitudes to whom he preaches, are sufficient to engross all his attention, and to employ all his powers.

Clarke: Luk 5:29

A great feast - Δοχην μεγαλην, A splendid entertainment. The word refers more properly to the number of the guests, and the manner in which they were received, than to the quality or quantity of the fare. A great number of his friends and acquaintance was collected on the occasion, that they might be convinced of the propriety of the change he had made, when they had the opportunity of seeing and hearing his heavenly teacher.

Clarke: Luk 5:30

Why do ye eat and drink, etc. - See what passed at this entertainment considered at large on Mat 9:10-17 (note); Mar 2:15-22 (note).

Clarke: Luk 5:37

The new wine will burst the bottles - These old bottles would not be able to stand the fermentation of the new wine, as the old sewing would be apt to give way. It is scarcely necessary to remark, that the eastern bottles are made of skins; generally those of goats.

Clarke: Luk 5:39

The old is better - ΧρηϚοτερος - Is more agreeable to the taste or palate. Herodotus, the scholiast on Aristophanes, and Homer, use the word in this sense. See Raphelius. The old wine, among the rabbins, was the wine of three leaves; that is, wine three years old; because, from the time that the vine had produced that wine, it had put forth its leaves three times. See Lightfoot

1.    The miraculous draught of fishes, the cleansing of the leper, the healing of the paralytic person, the calling of Levi, and the parable of the old and new bottles, and the old and new wine - all related in this chapter, make it not only very entertaining, but highly instructive. There are few chapters in the New Testament from which a preacher of the Gospel can derive more lessons of instruction; and the reader would naturally expect a more particular explanation of its several parts, had not this been anticipated in the notes and observations on Matthew 9, to which chapter it will be well to refer

2.    The conduct as well as the preaching of our Lord is highly edifying. His manner of teaching made every thing he spoke interesting and impressive. He had many prejudices to remove, and he used admirable address in order to meet and take them out of the way. There is as much to be observed in the manner of speaking the truth, as in the truth itself, in order to make it effectual to the salvation of them who hear it. A harsh, unfeeling method of preaching the promises of the Gospel, and a smiling manner of producing the terrors of the Lord, are equally reprehensible. Some preachers are always severe and magisterial: others are always mild and insinuating: neither of these can do God’ s work; and it would take two such to make one Preacher.

Calvin: Luk 5:29

Luk 5:29.And Levi made him a great banquet This appears to be at variance with what Luke relates, that he left all: but the solution is easy. Matthew disregarded every hinderance, and gave up himself entirely to Christ, but yet did not abandon the charge of his own domestic affairs. When Paul, referring to the example of soldiers, exhorts the ministers of the word to be free and disentangled from every hinderance, and to devote their labors to the church, he says:

No man that warreth entangleth himself with the affairs of life,
that he may please the commander, (2Ti 2:4.)

He certainly does not mean, that those who enroll themselves in the military profession divorce their wives, forsake their children, and entirely desert their homes; but that they quit their homes for a time, and leave behind them every care, that they may be wholly employed in war. In the same manner, nothing kept Matthew from following where Christ called; and yet he freely used both his house and his property, as far as the nature of his calling allowed. It was necessary, indeed, that he should leave the custom-house: for, had he been detained there, he would not have been a follower of Christ. ⁵¹⁹

It is called a great banquet, with reference not to the multitude of the guests, but to the abundance and magnificence of the provisions: for we know that Christ did not practise such austerity, as not to allow himself to be sometimes entertained more splendidly by the rich, provided that there were no superfluity. Yet we cannot doubt that, as he was a remarkable example of temperance, so he exhorted those who entertained him to frugality and moderation in diet, and would never have endured wasteful and extravagant luxuries. Matthew says that sinners — that is, men of wicked lives and of infamous character — came to the banquet. The reason was, that the publicans, being themselves generally hated and despised, did not disdain to associate with persons of that description; for, as moderate correction produces shame and humiliation in transgressors, so excessive severity drives some persons to despair, makes them leave off all shame, and abandon themselves to wickedness. In levying custom or taxes there was nothing wrong: but when the publicans saw themselves cast off as ungodly and detestable persons, they sought consolation in the society of those who did not despise them on account of the bad and disgraceful reputation which they shared along with them. Meanwhile, they mixed with adulterers, drunkards, and such characters; whose crimes they would have detested, and whom they would not have resembled, had not the public hatred and detestation driven them to that necessity.

Calvin: Luk 5:39

Luk 5:39.And no person who has drunk old wine This statement is given by Luke alone, and is undoubtedly connected with the preceding discourse. Though commentators have tortured it in a variety of ways, I take it simply as a warning to the Pharisees not to attach undue importance to a received custom. For how comes it that wine, the taste of which remains unaltered, is not equally agreeable to every palate, but because custom and habit form the taste? Hence it follows, that Christ’s manner of acting towards his disciples is not less worthy of approbation, because it has less show and splendor: as old wine, though it does not foam with the sharpness of n ew wine, is not less agreeable on that account, or less fitted for the nourishment of the body.

Defender: Luk 5:20

It was not the faith of the palsied man, but the faith of His friends that prompted Jesus to heal the man. However, the man must have exercised repentance and faith as well, for Jesus to forgive his sins. Significantly, he was immediately "glorifying God" after his cure (Luk 5:25; see notes on Mat 9:6)."

Defender: Luk 5:27

Levi is the same as Matthew (Mat 9:9). With reference to the discussions at Matthew's feast by both Christ and the Pharisees, see Mat 9:13, Mat 9:17, note; and Mar 2:20, note."

Defender: Luk 5:39

This is a statement of fact, not a commendation of drinking intoxicating (old) wine. The new, unfermented wine is much better for one's health and conduct, but the half-intoxicated man will not say so. The same holds true with the Pharisees, who preferred their old economy and traditions to the new and better way brought by Christ."

TSK: Luk 5:17

that there : Luk 5:21, Luk 5:30, Luk 7:30, Luk 11:52-54, Luk 15:2; Joh 3:21

Jerusalem : Mat 15:1; Mar 3:22, Mar 7:1

power : Luk 6:19, Luk 8:46; Mat 11:5; Mar 16:18; Act 4:30, Act 19:11

TSK: Luk 5:18

Mat 9:2-8; Mar 2:3-12; Joh 5:5, Joh 5:6; Act 9:33

TSK: Luk 5:19

they went : Mar 2:4

housetop : Deu 22:8; 2Sa 11:2; Jer 19:13; Mat 10:27

TSK: Luk 5:20

he saw : Gen 22:12; Joh 2:25; Act 11:23, Act 14:9; Jam 2:18

Man : Luk 7:48; Psa 90:7, Psa 90:8, Psa 107:17, Psa 107:18; Isa 38:17; Mat 9:2; Mar 2:5; Joh 5:14; 2Co 2:10; Col 3:13; Jam 5:14, Jam 5:15

TSK: Luk 5:21

scribes : Luk 5:17, Luk 7:49; Mar 2:6, Mar 2:7

blasphemies : Lev 24:16; 1Ki 21:10-14; Mat 9:3, Mat 26:65; Joh 10:33; Act 6:11-13

Who can : Exo 34:6, Exo 34:7; Psa 32:5, Psa 35:5, Psa 103:3, Psa 130:4; Isa 1:18, Isa 43:25, Isa 44:22; Dan 9:9, Dan 9:19; Mic 7:19; Rom 8:33

TSK: Luk 5:22

perceived : 1Ch 28:9; Psa 139:2; Pro 15:26; Isa 66:18; Eze 38:10; Mat 9:4, Mat 12:25; Heb 4:12; Rev 2:23

What : Luk 24:38; Mar 8:17; Act 5:3

TSK: Luk 5:23

Mat 9:5; Mar 2:9

TSK: Luk 5:24

that the : Dan 7:13; Mat 16:13, Mat 25:31, Mat 26:64; Joh 3:13, Joh 5:27; Rev 1:13

power : Isa 53:11; Mat 9:6, Mat 28:18; Joh 5:8, Joh 5:12, Joh 5:22, Joh 5:23, Joh 17:2, Joh 20:22, Joh 20:23; Act 5:31

I say : Luk 5:13, Luk 7:14, Luk 8:54; Joh 11:43; Act 3:6-8, Act 9:34, Act 9:40, Act 14:10

and take : Joh 5:8-12

TSK: Luk 5:25

immediately : Luk 5:13; Gen 1:3; Psa 33:9

glorifying : Luk 13:13, Luk 17:15-18, Luk 18:43; Psa 50:23, Psa 103:1-3, Psa 107:20-22; Joh 9:24

TSK: Luk 5:26

and they : Luk 7:16; Mat 9:8, Mat 12:23; Mar 2:12; Act 4:21; Gal 1:24

and were : Luk 5:8, Luk 8:37; Jer 33:9; Hos 3:5; Mat 28:8; Act 5:11-13

TSK: Luk 5:27

and saw : Mat 9:9-13, Mat 10:3, Matthew, Mar 2:13, Mar 2:14, Mar 3:18

Follow me : Luk 18:22; Mat 4:19-21, Mat 8:22, Mat 16:24; Joh 1:43, Joh 12:26, Joh 21:19-22

TSK: Luk 5:28

Luk 5:11, Luk 9:59-62; 1Ki 19:19-21; Mat 19:22-27

TSK: Luk 5:29

made : Joh 12:2

and there : Mat 9:10; Mar 2:15; 1Co 5:9-11, 1Co 10:27

TSK: Luk 5:30

Luk 5:17, Luk 5:21, Luk 7:29, Luk 7:30,Luk 7:34, Luk 7:39, Luk 15:1, Luk 15:2, Luk 18:11, Luk 19:7; Isa 65:5; Mat 21:28-32; Mar 7:3

TSK: Luk 5:31

They that : Jer 8:22; Mat 9:12, Mat 9:13; Mar 2:17

TSK: Luk 5:32

Luk 4:18, Luk 4:19, Luk 15:7, Luk 15:10, Luk 18:10-14, Luk 19:10, Luk 24:47; Isa 55:6, Isa 55:7, Isa 57:15; Mat 18:11; Mar 15:7, Mar 15:10; Act 2:38, Act 3:19, Act 3:26, Act 5:31, Act 17:30, Act 20:21, Act 26:18-20; 1Co 6:9-11; 1Ti 1:15, 1Ti 1:16; 2Ti 2:25, 2Ti 2:26; 2Pe 3:9

TSK: Luk 5:33

Why : Luk 18:12; Isa 58:3-6; Zec 7:6; Mat 9:14-17; Mar 2:18-22

and make : Luk 11:1, Luk 20:47; Pro 28:9; Isa 1:15; Mat 6:5, Mat 6:6, Mat 23:14; Mar 12:40; Act 9:11; Rom 10:2, Rom 10:3

but : Luk 7:34, Luk 7:35

TSK: Luk 5:34

the children : Jdg 14:10,Jdg 14:11; Psa 45:14; Son 2:6, Son 2:7, Son 3:10,Son 3:11, Son 5:8, Son 6:1; Mat 25:1-10; Rev 19:7-9

bridegroom : Psa 45:10-16; Isa 54:5, Isa 62:5; Zep 3:17; Mat 22:2; Joh 3:29; 2Co 11:2; Eph 5:25-27

TSK: Luk 5:35

when : Luk 24:17-21; Dan 9:26; Zec 13:7; Joh 12:8, Joh 13:33, Joh 14:3, Joh 14:4, Joh 16:4-7, Joh 16:16-22; Joh 16:28, Joh 17:11-13; Act 1:9, Act 3:21

and : Isa 22:12; Mat 6:17, Mat 6:18; Act 13:2, Act 13:3, Act 14:23; 1Co 7:5; 2Co 11:27

TSK: Luk 5:36

No man : Mat 9:16, Mat 9:17; Mar 2:21, Mar 2:22

agreeth : Lev 19:19; Deu 22:11; 2Co 6:16

TSK: Luk 5:37

old : Jos 9:4, Jos 9:13; Psa 119:83

TSK: Luk 5:38

Eze 36:26; 2Co 5:17; Gal 2:4, Gal 2:12-14, Gal 4:9-11, Gal 5:1-6, Gal 6:13, Gal 6:14; Phi 3:5-7; Col 2:19-23; 1Ti 4:8; Heb 8:8-13, Heb 13:9, Heb 13:10; Rev 21:5

TSK: Luk 5:39

Jer 6:16; Mar 7:7-13; Rom 4:11, Rom 4:12; Heb 11:1, Heb 11:2, Heb 11:39

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 5:17-26

See this passage explained in the notes at Mat 9:1-7.

Luk 5:17

On a certain day - The time and place are not particularly mentioned here, but from Mat 9:1 it seems it was at Capernaum.

Luk 5:19

The tiling - See the notes at Mat 9:1-7.

Barnes: Luk 5:27-32

See the notes at Mat 9:9-13.

Luk 5:29

Made him a great feast - This circumstance "Matthew,"or "Levi"as he is here called, has omitted in his own gospel. This fact shows how little inclined the evangelists are to say anything in favor of themselves or to praise themselves. True religion does not seek to commend itself, or to speak of what it does, even when it is done for the Son of God. It seeks retirement; it delights rather in the consciousness of doing well than in its being known; and it leaves its good deeds to be spoken of, if spoken of at all, by others. This is agreeable to the direction of Solomon Pro 27:2; "Let another man praise thee, and not thine own mouth."This feast was made expressly for our Lord, and was attended by many publicans, probably people of wicked character; and it is not improbable that Matthew got them together for the purpose of bringing them into contact with our Lord to do them good. Our Saviour did not refuse to go, and to go, too, at the risk of being accused of being a gluttonous man and a winebibber, a friend of publicans and sinners, Mat 11:19. But his motives were pure. In the thing itself there was no harm. It afforded an opportunity of doing good, and we have no reason to doubt that the opportunity was improved by the Lord Jesus. Happy would it be if all the "great feasts"that are made were made in honor of our Lord; happy if he would be a welcome guest there; and happy if ministers and pious people who attend them demeaned themselves as the Lord Jesus did, and they were always made the means of advancing his kingdom. But, alas! there are few places where our Lord would be "so unwelcome"as at great feasts, and few places that serve so much to render the mind gross, dissipated, and irreligious.

Barnes: Luk 5:33-39

See this passage illustrated in the notes at Mat 9:14-17.

Luk 5:39

Having drunk old wine ... - Wine increases its strength and flavor, and its mildness and mellowness, by age, and the old is therefore preferable. They who had tasted such mild and mellow wine would not readily drink the comparatively sour and astringent juice of the grape as it came from the press. The meaning of this proverb in this place seems to be this: You Pharisees wish to draw my disciples to the "austere"and "rigid"duties of the ceremonial law - to fasting and painful rites; but they have come under a milder system. They have tasted the gentle and tender blessings of the gospel; they have no "relish"for your stern and harsh requirements. To insist now on their observing them would be like telling a man who had tasted of good, ripe, and mild wine to partake of that which is sour and unpalatable. At the proper time all the sterner duties of religion will be properly regarded; but "at present,"to teach them to fast when they see "no occasion"for it - when they are full of joy at the presence of their Master - would be like putting a piece of new cloth on an old garment, or new wine into old bottles, or drinking unpleasant wine after one had tasted that which was more pleasant. It would be ill-timed, inappropriate, and incongruous.

Poole: Luk 5:17

We shall observe that the scribes and Pharisees much haunted our Saviour wherever he came, either to cavil at him, or out of curiosity to see the miracles he wrought. It seems they were many of them present at this time. But here ariseth a question or two.

1. How is it said, the power of the Lord was present with Christ to heal? had not Christ this power of healing then at all times?

Answer: Doubtless he had, for he was always the Lord that healeth us. The Divine nature once united to the human was never separated from Christ, but it did not always put forth itself, being as to that directed by his will. But as the end of Christ’ s miracles was for the confirmation of his doctrine; so we shall observe, that mostly after preaching he wrought his miraculous operations.

2. Who are here meant by them? by reading the words one would think them related to the Pharisees and doctors of the law, of none of which we read that they were sick, nor do we read of any cures that Christ made upon them.

Answer: We must know that sometimes in holy writ these relative terms are put out of due order, as in Mat 11:1 , where we have these words, And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities: not in the disciples’ cities; poor men, they had no cities; but in the Jewish cities, the cities of that country: yet the verse mentions no other persons than Jesus and the twelve disciples.

So here, though the verse mentions no other persons present than the Pharisees and doctors of the law, yet there doubtless were many others, and some amongst them labouring under chronical distempers; of these the text is to be understood.

Poole: Luk 5:18-26

Ver. 18-26. See Poole on "Mat 9:2" , and following verses to Mat 9:8 . See Poole on "Mar 2:3" , and following verses to Mar 2:12 . Both those evangelists record the same story with very small alterations in the phrase, nothing in the sense. Instead of the last words, We have seen strange things today , Matthew saith, they glorified God, who had given such power unto men . By which appeareth that all the effect this miracle had was,

1. Amazement. A thing was done; they understood not how it could be effected.

2. They apprehended a Divine power as to the effect.

They therefore

glorified God, who had given such power unto men So as it is plain they only looked upon Christ as a great Prophet, to whom God had communicated such a Divine power, as of old he had communicated to Elijah, and then to Elisha. Lest any should stumble at what is said, that they uncovered the house, and let him down through the tiling, fancying the roofs of their houses built as ours, they must know, that the most of their houses were built (like some amongst us) with flat roofs, which were covered with some slates or stones, so as they might easily be uncovered; and this appeareth by the command of God, Deu 22:8 , concerning making battlements on the tops of their houses, to prevent casualties. The object of the faith here mentioned, was plainly the Divine power and goodness, but not as coming from Christ originally, as eternal God, but as an instrument by which God conveyed it to men under such miserable circumstances as this poor man was.

Poole: Luk 5:20

See Poole on "Luk 5:18 "

Poole: Luk 5:21

See Poole on "Luk 5:18 "

Poole: Luk 5:22

See Poole on "Luk 5:18 "

Poole: Luk 5:23

See Poole on "Luk 5:18 "

Poole: Luk 5:24

See Poole on "Luk 5:18 "

Poole: Luk 5:25

See Poole on "Luk 5:18 "

Poole: Luk 5:26

See Poole on "Luk 5:18 "

Poole: Luk 5:27-32

Ver. 27-32. See Poole on "Mat 9:9" , and following verses to Mat 9:13 . See Poole on "Mar 2:14" , and following verses to Mar 2:17 , both which evangelists have also recorded this call of Levi; the first calls him Matthew ; Mark and Luke call him Levi . There was nothing more ordinary amongst the Jews than for persons to have two names. Mark tells us his father’ s name also, saying he was the son of Alphaeus. All agree in his employment, that he was a publican, one employed in the gathering of the public revenue, that part of it which arose from the exportation and importation of commodities; for he was sitting at the receipt of custom. Christ from thence calls him; he follows him, that is, gave up his name to be his disciple; in gratitude, Matthew, or Levi, invites him to a feast, and with him several other publicans and others. The other two evangelists say nothing of Matthew’ s preparing this feast; but it is implied in them, for they take notice of his sitting at meat in his house, and of the offence taken at it by the scribes and the Pharisees, and of our Saviour’ s taking notice of it, and what he said in justification of himself: see the notes before mentioned above. Only Matthew adds, that our Lord also said unto them, Go ye and learn what that meaneth, I will have mercy, and not sacrifice. But for the explication of our Saviour’ s entire answer,

See Poole on "Mat 9:9" , and following verses to Mat 9:13 .

Poole: Luk 5:28

See Poole on "Lu 5:27 "

Poole: Luk 5:29

See Poole on "Lu 5:27 "

Poole: Luk 5:30

See Poole on "Lu 5:27 "

Poole: Luk 5:31

See Poole on "Lu 5:27 "

Poole: Luk 5:32

See Poole on "Lu 5:27 "

Poole: Luk 5:33-39

Ver. 33-39. We have also both in Matthew and Mark met with this piece of history. See Poole on "Mat 9:14" , and following verses to Mat 9:17 ; See Poole on "Mar 2:18" , and following verses to Mar 2:22 . Both Matthew and Mark say, that they were the disciples of John who came, and thus said to our Saviour. In our notes upon the two former evangelists, we have fully opened this piece of history. John the Baptist was of a more severe deportment than our Saviour thought fit to show himself; and complying more with the practices of the Pharisees (though in much more sincerity) in their exercises of discipline, the Pharisees did more easily get his disciples to join with them in this address to our Saviour; though probably John’ s disciples did it more out of infirmity, and the Pharisees out of malice, that they might have whereby to lessen Christ’ s reputation amongst the people: thus weak, though good, men are often drawn in by those who are more subtle and malicious to promote their designs. Besides, we naturally desire to be the standard to all, and that others should take their measures from us, and possibly John’ s disciples might have a little of that envy for their master’ s sake, which we find them sick of, Joh 3:26 . Our Lord, who might have told them that he was to be their exemplar, and not they his, dealeth more gently with them, and gives them sufficient reason why, as yet, he did not inure his disciples to those severer acts of religion:

1. Because this was all the rejoicing time they were like to have. He was now with them; when he should be gone from them, before which it would not be long, they should have time to mourn.

2. That they were but newly entered into his discipleship, and therefore not at first to be discouraged, that they might not have a temptation upon them to leave off as soon as they began. But see the notes more fully upon the same history in Matthew and Mark.

Lightfoot: Luk 5:17

And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them.   

[On a certain day.] In Talmudic writing it is on a certain time.

Lightfoot: Luk 5:27

And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.   

[At the receipt of custom.] The house of tribute. "This thing is like a king of flesh and blood passing by the house of tribute. He saith to his servants, Pay the tax to the publicans."

Lightfoot: Luk 5:39

No man also having drunk old wine straightway desireth new: for he saith, The old is better.   

[The old is better.] Is not the old better? The Gloss is, Old wine: that is, of three years old.  

Wine of three leaves. The Gloss is, "Of three years: because from the time that the vine had produced that wine, it had put forth its leaves three times."

Haydock: Luk 5:17

But the fame of Jesus had spread far and wide. It was for this reason that it is here said, the Pharisees and doctors of the law came out of every town in Galilee, &c. not indeed through any intention of becoming his disciples, but through a spirit of envy; as they now saw every one leaving them, and following our Saviour. Perhaps also to calumniate him, as we often find them to have done, when they beheld him making converts from them. (Denis the Carthusian)

Haydock: Luk 5:19

Let us learn from this example, how diligent we should be in procuring spiritual health, both for ourselves and for our friends. (Haydock)

Haydock: Luk 5:20

Great is the Lord, who pardons men on account of the merits of others. If you are diffident of the pardon of your grievous sins, have recourse to the Church. She will pray for you; and the Almighty, at her intercession, will grant you that pardon he might have denied to your prayers. (St. Ambrose, lib. v. in Luc.)

Haydock: Luk 5:21

How great is the madness of this unbelieving people, who confessing that God alone can forgive sins, will not believe God when he grants pardon. (St. Ambrose) ---

They indeed spoke the truth, for none can forgive sins but God only, who forgives our offences by the ministry of others, to whom he has committed this power, both in baptism and penance. But Christ, by forgiving sins as God, i.e. with his own power, clearly proves to all his divinity. (Ven. Bede)

Haydock: Luk 5:24

The Son of man ... on earth. By which act, says St. Cyril, it is clear that the Son of man hath power on earth to remit sins; which he said both for himself and us. For he, as God-man, the Lord of the law, forgiveth sins; and we also have obtained by him that wonderful grace when he said to his disciples: Whose sins you shall forgive, they are forgiven them. (John xx. 23.) And how should he not be able to remit sins, who gave others the power to do the same? (Bristow)

Haydock: Luk 5:26

At the sight of the exertion of divine power, the Jews would rather fear than believe; for had they believed they would never have feared, but rather loved; for perfect love excludes fear. (St. Ambrose)

Haydock: Luk 5:28

The profane Julian charge St. Matthew with levity, in leaving all and following a stranger at one word. But hereby is seen the marvellous efficacy of Christ's word and internal working, which in a moment can alter the heart of man, and cause him to despise what before was most near and dear to him. And this was done not only whilst Christ was living on earth, but daily in his Church. Thus St. Anthony, St. Francis, and others, hearing this word in the Church, forsook all and followed Jesus. (St. Jerome, in Matt. ix.; St. Athanasius, in vita. St. Anthony; St. Augustine, Confess. lib. viii. chap. 11.; St. Bonaventure, in vit. St. Francis.)

Haydock: Luk 5:29

And Levi made him a great feast, to testify his gratitude to Jesus for the favour he had done him. It appears that both St. Mark and St. Luke affect, through consideration for St. Matthew, to designate him here by his less known name of Levi; whereas he designates himself, through humility, in this same circumstance, by his more known appellation of Matthew. (See Matthew ix. 9.) (Bible de Vence)

Haydock: Luk 5:31

Jesus Christ gives them here to understand, that they were of the number of those who languished under a severe indisposition, and that he was come to act as their Physician. (St. John Chrysostom, hom. xxxi. in Matt.)

Haydock: Luk 5:33

St. Matthew says, it was St. John the Baptist's disciples themselves that objected this to Christ. Most probably both they and the Pharisees endeavoured all they could to press this objection. (St. Augustine, de cons. Evang. lib. ii. chap. 27) ---

Why do you not fast, as is customary with all that wish to regulate their lives according to the law? The reason why the saints fasted was, that they might, by afflicting their bodies, subdue their passions. Jesus Christ, therefore, had no need of fasting, being God, and of course free from every, the least, disorderly motion of concupiscence. Neither did his attendants stand in need of fasting, for being enriched with his grace, they were strengthened in virtue, without the help of fasting. When, therefore, Christ fasted forty days, he fasted to set an example to carnal men. (St. Cyril) ---

As long as the Spouse is with us, we are in joy, we cannot fast, we cannot mourn. But when he has been driven away by sin, then we must both fast and weep. (Ven. Bede)

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

Gill: Luk 5:17

And it came to pass on a certain day,.... When he was at Capernaum, as appears from Mar 2:1

As he was teaching: in the house where such numbers were gathered together, to hear the word of God preached by him, that there was not room for them, neither within the house, nor about the door, Mar 2:2

That there were Pharisees and doctors of the law sitting by; who were sometimes called Scribes, and sometimes lawyers, and were generally of the sect of the Pharisees:

which were come out of every town of Galilee, and Judea, and Jerusalem: having heard much of his doctrine and miracles, they came from all parts to watch and observe him, and to take all opportunities and advantages against him, that they might expose him to the people:

and the power of the Lord was present to heal them; not the Pharisees and doctors of the law, who did not come to be healed by him, either in body or mind; but the multitude, some of whom came to hear his doctrine, and others to be healed of their infirmities, Luk 5:15. The Persic version reads the words thus, "and from all the villages of Galilee, and from Judea, and from Jerusalem, multitudes came, and the power of God was present to heal them."

Gill: Luk 5:18

And behold, men brought in a bed a man which was taken with a palsy,.... Four men brought him, as Mark says, Mar 2:3 and which the Ethiopic version expresses here: "and they sought means to bring him in": into the house where Jesus was:

and to lay him before him; at his feet, in hope of moving his compassion, and to obtain a cure of him: of the nature of this disease, and of the sort which this man's seems to be; see Gill on Mar 2:3.

Gill: Luk 5:19

And when they could not find by what way,.... As by the door, or in at a window of the house:

they might bring him in; to Jesus, in the house:

because of the multitude; which was about the door, and all the fore part of the house:

they went upon the housetop; by a ladder, or pair of stairs, which usually were on the outside of houses; See Gill on Mat 24:17 the houses of the Jews being flat roofed:

and let him down through the tiling with his couch, into the midst before Jesus; that is, they untiled the roof, or took away the tiles which were about the trap door, or passage, into the inside of the house; and so making it wider, let down the man upon his couch, or bed, into the middle of the room and of the people, just before Jesus, where he was sitting; See Gill on Mar 2:4.

Gill: Luk 5:20

And when he saw their faith,.... That is, Jesus, as the Syriac and Persic versions express it; when he saw the faith both of the paralytic man, and of the men that brought him, which was shown in the pains they took, and trouble they were at, in getting him to him;

he said unto him. The Vulgate Latin only reads, "he said"; but the Syriac, Arabic, and Persic versions, still more fully express the sense, rendering it, "he said to the paralytic man"; and the Ethiopic version, "he said to the infirm man"; as follows:

man, thy sins are forgiven thee. The other evangelists say, he said "son"; perhaps he used both words: however, all agree that he pronounced the forgiveness of sins, which were the cause of his disease; and which being removed, the effect must cease; so that he had healing both for soul and body; See Gill on Mat 9:2.

Gill: Luk 5:21

And the Scribes and the Pharisees began to reason,.... To think and say within themselves, and it may be to one another, in a private manner:

saying, who is this which speaketh blasphemies? what vain boaster, and blaspheming creature is this, who assumes that to himself, which is the prerogative of God?

Who can forgive sins but God alone? against whom they are committed, whose law is transgressed, and his will disobeyed, and his justice injured and affronted. Certain it is, that none can forgive sins but God; not any of the angels in heaven, or men on earth; not holy good men, nor ministers of the Gospel; and if Christ had been a mere man, though ever so good a man, even a sinless one, or ever so great a prophet, he could not have forgiven sin; but he is truly and properly God, as his being a discerner of the thoughts of these men, and his healing the paralytic man in the manner he did, are sufficient proofs. The Scribes and Pharisees therefore, though they rightly ascribe forgiveness of sin to God alone, yet grievously sinned, in imputing blasphemy to Christ: they had wrong notions of Christ, concluding him to be but a mere man, against the light and evidence of his works and miracles; and also of his office as a Redeemer, who came to save his people from their sins; and seem to restrain the power of forgiving sin to God the Father, whereas the Son of God, being equal with him, had the same power, and that even on earth, to forgive sin; See Gill on Mar 2:7.

Gill: Luk 5:22

But when Jesus perceived their thoughts,.... Being God omniscient;

he answering said unto them, what reason ye in your hearts? This he said, not as being ignorant what their reasonings were, for it is before said he perceived their thoughts, but to expose the wickedness of them; in one exemplar of Beza's it is added, "evil things", as in Mat 9:4. See Gill on Mat 9:4.

Gill: Luk 5:23

Whether is it easier to say,.... Mark adds, "to the sick of the palsy"; to whom Christ had said that his sins were forgiven him, which had given offence to the Scribes and Pharisees, imagining that he had assumed too much to himself: wherefore he proposes the following case to them, which they thought was most easy for man, or more proper and peculiar to God to say,

thy sins be forgiven thee, or to say, rise up and walk? Neither of them could be said by a mere man, with effect, so as that sins would be really remitted on so saying; or that a man sick of a palsy, by such a word speaking, would be able to stand upon his feet and walk; but both of them were equally easy to him, that is truly God; and he that could say the one effectually, could also say the other: or in other words, he that could cure a man of a palsy with a word speaking, ought not to be charged with blasphemy, for taking upon him to forgive sin: our Lord meant, by putting this question, and acting upon it, to prove himself to be God, and to remove the imputation of blasphemy from him; See Gill on Mat 9:5. See Gill on Mar 2:9.

Gill: Luk 5:24

But that ye may know, that the son of man,.... Whom the Scribes and Pharisees took for a mere man, in which they were mistaken; for though he was really a man, and the son of man, yet he was God as well as man; he was God manifest in the flesh:

hath power upon earth to forgive sins; even in the days of his flesh, whilst he was in his humble form on earth; for he did not cease to be God by becoming man, nor lose any branch of his power, not this of forgiving sin, by appearing in the form of a servant; and, that it might be manifest,

he said unto the sick of the palsy: these are the words of the evangelist, signifying, that Christ turned himself from the Scribes and Pharisees to the paralytic man, and thus addressed him:

I say unto thee, arise, and take up thy couch, and go into thine house.

Gill: Luk 5:25

And immediately he rose up before them,.... As soon as ever these words were spoken by Christ, the man, before sick of the palsy, finding himself perfectly well, got off of his couch, and stood up on his feet before the Scribes and Pharisees, and all the people:

and took up that whereon he lay; his couch, or bed: and departed to his own house; with it upon his back: "and went to his business", as the Persic version renders it:

glorifying God; both for the healing of his body, and for the pardon of his sins; each of which he knew none but God could do. This circumstance is only mentioned by Luke, and shows the sense the man had of the great favours bestowed upon him: he glorified God, by ascribing them to his goodness and power; by offering the sacrifice of praise, or giving thanks unto him for them; by publishing them among his neighbours, to the honour of his name; and by living a holy life and conversation, to his glory, under a grateful sense of his kindness: yea, he glorified Jesus Christ as God, who he knew must be God, by forgiving his sins, and curing his disease; he proclaimed his divine power, and ascribed greatness to him; he confessed him as the Messiah, and owned him as his Saviour, and became subject to him as his Lord.

Gill: Luk 5:26

And they were all amazed, and they glorified God,.... Not the Pharisees, and doctors of the law, but the common people:

and were filled with fear; of the Divine Being, whose presence and power they were sensible must be in this case:

saying, we have seen strange things today; paradoxes, things wonderful, unthought of, unexpected, and incredible by carnal reason, and what were never seen, nor known before; as that a man, who was so enfeebled by the palsy, that he was obliged to be carried on a bed by four men, yet, on a sudden, by a word speaking, rose up, and carried his bed, on his back, home.

Gill: Luk 5:27

And after these things he went forth,.... After his discourse with the Scribes and Pharisees, and his healing of the man, sick with the palsy, he went forth from the city of Capernaum, to the sea side; not only for retirement and recreation, after the work of the day hitherto, but in order to meet with, and call one that was to be a disciple of his:

and saw a publican named Levi who is said to be the son of Alphaeus, Mar 2:14 and so it is said to be in Beza's ancient copy here; and who was also called Matthew, see Mat 9:9

sitting at the receipt of custom; at the place where custom was received, and toll taken, near the sea side, of such that went over. The Syriac and Persic versions read, "sitting among publicans", of which business he himself was; and these might be his servants under him, or partners with him; See Gill on Mar 2:14.

and he said unto him, follow me: of all the publicans that were there, he singled out Levi, or Matthew, and directed his discourse to him, and called him to be a follower of him: an instance of powerful, special, and distinguishing grace this; See Gill on Mat 9:9.

Gill: Luk 5:28

And he left all,.... His company, his business, and all the profits of it:

rose up; directly; such power went along with the words of Christ, that he could not withstand it:

and followed him; not only in a literal, but in a spiritual sense, and became a disciple of his.

Gill: Luk 5:29

And Levi made him a great feast in his own house,.... At Capernaum, which, very likely, was made some time after his call, though recorded here; for it is not reasonable to think there could be time enough that day to get ready so great a feast, as this is said to be Levi, it should seem, was a rich man, and in gratitude to Christ for his special grace and honour bestowed on him, made this entertainment for him; and he seems to have had also another view in it, to bring him into the company of his fellow publicans, hoping he might be useful to them, as he had been to him; for of this nature is true grace, to wish for, and desire the salvation of the souls of others, as well as a man's own:

and there was a great company of publicans, and of others: אחרים, which word is sometimes used in Talmudic writings for Gentiles; so אשת אחרים, "the wife of others", is interpreted the wife of the Cuthites, or Samantans ^f: and thus the Jews explain the text in Deu 24:14 "thou shalt not oppress an hired servant, that is poor and needy", whether he be "of thy brethren", on which they make this remark, פרט לאחרים, "this excepts others"; that, is, as the gloss interprets it, it excepts the nations of the world, or the Gentiles: they go on to expound the text, "or of thy strangers that are in thy land"; these are the proselytes of righteousness: "within thy gates"; these are they that eat things that are torn ^g: so that the "others" are distinguished from the Jews, and from both the proselytes of righteousness, and of the gate; and it is easy to observe, that publicans and Heathens are sometimes mentioned together: here it means sinners, as appears from Mat 9:10 such the Gentiles were reckoned:

that sat down with them; being invited by Matthew.

Gill: Luk 5:30

But their Scribes and Pharisees,.... Not the Scribes of the publicans and sinners that sat down, but the Scribes of the people in general; the Scribes of the Jewish nation: all the eastern versions leave out the word "their":

murmured against his disciples, saying; or, "murmured, and said unto his disciples", as the Syriac and Persic versions render it: that is, they either murmured at the publicans and sinners sitting down at meat; or "against him", as the Ethiopic version reads: either against Matthew for inviting them; or rather against Christ for sitting down with them: and not caring to speak to him, address themselves to his disciples in these words,

why do ye eat and drink with publicans and sinners? The other evangelists represent these as saying, why does he, or your master, eat with such? doubtless, they included both Christ, and his disciples; though they chiefly designed him, and to bring an accusation against him, and fix a charge upon him, in order to render him odious to the people.

Gill: Luk 5:31

And Jesus answering, said unto them,.... Knowing that they aimed at him; though, according to this evangelist, they only mentioned his disciples, however, he takes up the cause, and vindicates both himself and them, by observing to them the following proverb;

they that are whole need not a physician, but they that are sick: suggesting hereby, that as such who are in good health, who are free from all diseases, wounds, bruises, and putrefying sores, stand in no need of the advice and assistance of a physician, or surgeon, but such who have either distempers or sores on their bodies; so they, the Scribes and Pharisees, who, in their own opinion, were free from the disease of sin, original and actual, and touching the righteousness of the law, were blameless, stood not in any need of him, the physician, who came to cure the maladies of the souls, as well as of the bodies of men; but such persons, who not only are sick with sin, but sick of it, who are sensible of it, and desire healing: and therefore this was the reason of his conduct, why he conversed with sinners, and not with the Scribes and Pharisees; his business, as a physician, lying among the one, and not the other; See Gill on Mat 9:12. See Gill on Mar 2:17.

Gill: Luk 5:32

I came not to call the righteous,.... Such as the Scribes and Pharisees were in their own apprehension, and in the esteem of others, who trusted in themselves, that they were righteous, and submitted not to the righteousness of Christ: these Christ came not to call by his grace, and therefore did not associate himself with them: but sinners to repentance; such as the publicans, and others, with them, were; and therefore he was chiefly with such, and chose to be among them: these he not only called to repentance by the outward ministry of the word, but brought them to it; he having power to bestow the grace of repentance, as well as to call to the duty of it; See Gill on Mat 9:13. See Gill on Mar 2:17.

Gill: Luk 5:33

And they say unto him,.... The Scribes and Pharisees, or the disciples of John; see Mat 9:14

why do the disciples of John fast often, and make prayers? set times apart frequently for fasting and prayer. The Ethiopic version reads, "why do the disciples of John baptize frequently, fast, and make prayers?" in which the former clause is added; and as without any authority, so without judgment, since it must suppose that the Pharisees did so likewise, whereas they rejected the baptism of John; for it follows, and "likewise" the disciples of "the Pharisees"; who fasted often, at least twice in the week, and made frequent prayers in the synagogues, and corners of the streets, and in widows' houses.

But thine eat and drink? instead of fasting and praying; See Gill on Mat 9:14.

Gill: Luk 5:34

And he said unto them,.... The disciples of John, or the Scribes and Pharisees:

can ye make the children of the bride chamber fast, while the bridegroom is with them? signifying, that he was the bridegroom, and his disciples the children of the bride chamber; and that as it is unreasonable to expect, and morally impossible, that persons, attending the festivals of a nuptial solemnity, should be engaged in severe fastings; so it was not to be thought, that whilst Christ was corporeally present with his disciples, that they should be prevailed upon to live such an austere and mortified life.

Gill: Luk 5:35

But the days will come,.... And that in a very little time, as they did:

when the bridegroom shall be taken away from them: as their master, John, was taken away from them, and now in prison, and therefore it was no wonder they mourned and fasted; signifying, that in a short time he, the bridegroom of his church and people, should be taken away by death:

and then they shall fast in those days; mourn, and be humbled, of which fasting was, a sign, for the death of their Lord, and on account of the many afflictions and persecutions they should endure for his sake; See Gill on Mat 9:15.

Gill: Luk 5:36

And he spake also a parable unto them,.... The Scribes and Pharisees; illustrating what he had just now said:

no man putteth a piece of a new garment upon an old; by "a piece of a new garment" meaning the new and upstart notions and traditions of the elders, which were so in comparison of the law of Moses; and by the "old", the robe of their own righteousness, wrought out in obedience to the moral and ceremonial law: and Christ suggests, that to join these together, in order to patch up a garment of righteousness, to appear in before God, was equally as weak and ridiculous, as to put a piece of new and undressed cloth into a garment that was old, and wore threadbare.

If otherwise, then both the new, maketh the rent; that is, much worse than it was, as it is expressed both in Matthew and Mark; the old and new cloth being unsuitable, and not of equal strength to hold together: by this Christ intimates, that the Jews, by being directed to the observance of the traditions of the elders, were drawn off from a regard to the commandments of God; so that instead of having a better righteousness, they had one much the worse, a ragged, and a rent one.

And the piece that was taken out of the new, agreeth not with the old; and so the statutes of men, and the ordinances of God, or the traditions of the elders, and the commands of God, are no more like one another, than the piece of a new and an old garment, and as unlike is obedience to the one, and to the other;

See Gill on Mat 9:16. See Gill on Mat 9:17. See Gill on Mar 2:21.

See Gill on Mar 2:22 where this, and the following parable, are more largely explained.

Gill: Luk 5:37

And no man putteth new wine into old bottles,.... To which the Scribes and Pharisees are here compared, into whose hearts the new wine of Gospel grace was not put; or to whom was not made known the love of God Comparable to new wine; nor the blessings of the new covenant of grace, now exhibited; nor the truths of the Gospel now more clearly and newly revealed.

Else the new wine will burst the bottles, and be spilled; they not being able to receive and bear these things, no, not the relation of them: these were hard sayings to them, of which they said, who can hear them? they could not hear them with patience, much less receive them in the love of them; but were at once filled with wrath and indignation, and rejected them.

And the bottles shall perish; their condemnation shall be the greater.

Gill: Luk 5:38

But new wine must be put into new bottles,.... Such as the disciples of Christ were, and sinners called to repentance are, who are renewed by the Spirit and grace of God: and these are filled with spiritual joy and comfort, as with new wine, arising from discoveries of the love of God, a view of interest in the blessings of the covenant, and an application of Gospel truths and promises.

And both are preserved; both these renewed ones, who are preserved unto the kingdom and glory of Christ; and the grace that is put into them, which is a well of living water, springing up to everlasting life; as well as the Gospel, and its blessings.

Gill: Luk 5:39

No man also having drunk old wine,.... "Wine", though not in the text, is rightly supplied by our translators, as it is by the Syriac and Persic versions:

straightway desireth new; new wine:

for he saith, the old is better; old wine is more grateful, more generous, and more reviving to the spirits, than new wine is. This is a proverbial expression, and which Luke only records; which may be applied to natural men, who having drunk the old wine of their carnal lusts and pleasures, do not desire the new wine of the Gospel, and of the grace of God, and of spiritual things, but prefer their old sins and lusts unto them: carnal lusts may be signified by old wine, both for the antiquity of them, being as old as men themselves, and therefore called the old man, and for the gratefulness of them to them; and who may be said to drink of them, as they do drink iniquity like water; which is expressive of their great desire and thirst after it, and delight in it: now whilst they are such, they cannot desire the new wine of the Gospel, which is insipid and ungrateful to them; nor the grace of God, to which their carnal minds are enmity; nor any thing that is evangelical and spiritual, at least, not straightway, or immediately; not until they are regenerated by the Spirit of God, and their taste is changed, but will prefer their old lusts and former course of life unto them: or it may be accommodated to legalists, and men of a "pharisaical spirit", to whom spiritual and evangelical things are very disagreeable: Scribes and Pharisees, who have drank of the old wine of the law, and the traditions of the elders, do not desire the new wine of the Gospel, but prefer the former to it: the ceremonial law may be expressed by old wine, being originally instituted of God, and acceptable to him; and one part of which lay in libations of wine, and was of long standing, but now waxen old, and ready to vanish away; and likewise the traditions of the elders, which were highly pleasing to the Pharisees, and which pretended to great antiquity: and of these they might be said to drink, being inured to them from their youth, and therefore could not like the new dispensation of the Gospel, neither its doctrines, nor its ordinances; but preferred their old laws and traditions to them: or rather this proverb, as used by Christ here, may be considered as intimating the reason why the disciples did not give into the practices of the Pharisees, because they had drank of the old wine of the Gospel; which, as upon some account it may be called new, because of the new dispensation, fresh discovery and clearer revelation of it; in other respects it may be said to be old, being what was prepared and ordained before the world began; and what Adam drank of, in the first hint and promise of the Messiah; and after him Noah, the preacher of righteousness; and Abraham, Isaac, and Jacob, to whom the Gospel was preached before; and even Moses, who wrote and testified of Christ; and David, and Solomon, and Isaiah, and all the prophets of the former dispensation: and now the disciples having more largely drank of it, under the ministry of Christ, could not easily desire the new wine of the fastings and prayers of the Pharisees, and John's disciples; for the old wine of the Gospel was much better in their esteem, more grateful to the taste, more refreshing to their spirits, and more salutary and healthful, being the wholesome words of our Lord Jesus Christ. Old wine, with the Jews ^h was wine of three years old, and was always by them preferred to new: so they descant on those words in Deu 15:16 "because he is well with thee ⁱ, (i.e. the servant,)"

"with thee in food, with thee in drink; for thou shalt not eat bread of fine flour, and he eat bread of bran; or thou drink, יין ישן, "old wine", and he drink, יין הדש, "new wine".''

And sometimes they use this distinction of old and new wine proverbially and parabolically, as here ^k.

"Rabbi Jose bar Juda, a man of a village in Babylon, used to say, he that learns of young men, to what is he like? to him that eateth unripe grapes, and drinks wine out of the fat: but he; that learns of old men, to what is he like? to him that eats ripe grapes, and drinks, יין ישן, "old wine"''

signifying, that the knowledge of old men is more solid, and mature, and unmixed, and free from dregs of ignorance, than that of young men: though it follows, that

"Ribbi had used to say, do not look upon the tankard, but on what is in it; for sometimes there is a new tankard full of old wine, and an old one in which there is not so much as new in it:''

signifying, that sometimes young men are full of wisdom and knowledge, when old men are entirely devoid of them.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 5:17

¹ tn Grk “And it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

³ tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.

⁴ sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁵ tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.

NET Notes: Luk 5:18

¹ tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.

² tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.

³ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

⁴ tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.

⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

NET Notes: Luk 5:19

¹ tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.

² tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.

³ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

⁴ tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).

⁵ tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.

⁶ tn Grk “in the midst.”

⁷ sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?

NET Notes: Luk 5:20

¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

⁴ tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).

⁵ tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.

sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

NET Notes: Luk 5:21

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

² tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

³ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

⁴ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

⁵ tn Grk “this one” (οὗτος, Joutos).

⁶ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

NET Notes: Luk 5:22

¹ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

² tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

³ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

⁴ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”

NET Notes: Luk 5:23

¹ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

NET Notes: Luk 5:24

¹ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

² sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

³ tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.

sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

⁴ tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).

⁵ tn Grk “to your house.”

NET Notes: Luk 5:25

¹ tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.

³ tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.

⁴ sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.

NET Notes: Luk 5:26

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

² tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

³ tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.

⁴ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

⁵ tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).

⁶ tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.

⁷ sn See the note on today in 2:11.

NET Notes: Luk 5:27

¹ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

³ sn See the note on tax collectors in 3:12.

⁴ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

⁵ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

⁶ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

NET Notes: Luk 5:28

¹ sn On the phrase leaving everything see Luke 5:10-11; 14:33.

² tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.

NET Notes: Luk 5:29

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

² sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.

³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁴ tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.

NET Notes: Luk 5:30

¹ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

² sn See the note on Pharisees in 5:17.

³ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

⁴ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

⁵ sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

NET Notes: Luk 5:31

¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

² sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.

NET Notes: Luk 5:32

¹ sn I have not come is another commission statement by Jesus; see 4:43-44.

² sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.

NET Notes: Luk 5:33

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

² tc Most mss (א*^,2 A C D Θ Ψ Ë^1,13 Ï latt sy) read διὰ τί (dia ti, “Why do John’s…?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by Ì⁴ א¹ B L W Ξ 33 892* 1241 sa.

sn John refers to John the Baptist.

³ sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

⁴ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

⁵ sn See the note on Pharisees in 5:17.

⁶ tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).

NET Notes: Luk 5:34

¹ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.

² tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

³ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

⁴ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).

NET Notes: Luk 5:35

¹ sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.

² tn Grk “then in those days.”

NET Notes: Luk 5:36

¹ sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.

² tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.

³ tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.

⁴ sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.

NET Notes: Luk 5:37

¹ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

NET Notes: Luk 5:38

¹ tc Most mss (A C [D] Θ Ψ Ë¹³ Ï latt sy) have καὶ ἀμφότεροι συντηροῦνται (kai amfoteroi sunthrountai, “and both will be preserved”), assimilating the text to Matt 9:17. The earliest and best witnesses, as well as many others (Ì^4,75vid א B L W ˹ 33 579 700 1241 2542 co), however, lack the words.

sn The meaning of the saying new wine…into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.

NET Notes: Luk 5:39

¹ tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.

² tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (Ì^4,75vid א² B 579 700 892 1241). NA²⁷ puts the word in brackets indicating doubts as to its authenticity.

³ tc Most mss, especially the later ones (A C Θ Ψ Ë^1,13 33 Ï lat), read χρηστότερος (crhstotero", “better”), a smoother reading. The reading of the text (found in Ì⁴ א B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.

tn Grk “good.”

sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).

Geneva Bible: Luk 5:17

^{( 4 )} And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord ^{( c )} was [present] to heal them.

^{( 4 )} Christ, in healing him that was sick from paralysis, shows the cause of all diseases, and the remedy.

^{( c )} The mighty power of Christ's Godhead showed itself in him at that time.

Geneva Bible: Luk 5:27

^{( 5 )} And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.

^{( 5 )} The Church is a company of sinners who are repentant through the grace of Christ, who banquet with him to the great offence of the proud and envious people of the world.

Geneva Bible: Luk 5:33

^{( 6 )} And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise [the disciples] of the Pharisees; but thine eat and drink?

^{( 6 )} Hypocrites and ignorant men make a point of making fasting and unimportant things a matter of holiness.

Geneva Bible: Luk 5:34

^{( 7 )} And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?

^{( 7 )} Laws generally made without any consideration of circumstances; for fasting and other things of like sort are not only tyrannous but very harmful to the Church.

Commentary -- Verse Range Notes

TSK Synopsis: Luk 5:1-39

1 Christ teaches the people out of Peter's ship;

4 in a miraculous taking of fishes, shows how he will make him and his partners fishers of men;

12 cleanses the leper;

16 prays in the wilderness;

17 heals one sick of the palsy;

27 calls Matthew the Publican;

29 eats with sinners, as being the physician of souls;

33 foretells the fastings and afflictions of the apostles after his ascension;

36 and illustrates the matter by the parable of old bottles and worn garments.

Maclaren: Luk 5:17-26

Blasphemer, Or--Who?

And it came to pass on a certain day, as He was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judea, and Jerusalem; and the power of the Lord was present to heal them. 18. And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before Him. 19. And when they could not find by what way they might bring him in because of the multitude, they went upon the house-top, and let him down through the tiling, with his couch, into the midst before Jesus. 20. And when He saw their faith, He said unto him, Man, thy sins are forgiven thee. 21. And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins but God alone? 22. But when Jesus perceived their thoughts, He, answering, said unto them, What reason ye in your hearts? 23. Whether is easier to say, Thy sins be forgiven thee; or to say, Rise up and walk? 24. But that ye may know that the Son of man hath power upon earth to forgive sins, (He said unto the sick of the palsy,) I say unto thee, .Arise, and take up thy couch, and go unto thine house. 25. And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. 26. And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to-day.'--Luke 5:17-26.

LUKE describes the composition of the unfriendly observers in this crowd with more emphasis and minuteness than the other Evangelists do. They were Pharisees and doctors, and they were assembled from every part of Galilee, and even from Judea, and, what was most remarkable, from Jerusalem itself. Probably the conflict with the authorities in the capital recorded in John v. had taken place by this time, and if so, a deputation from the Sanhedrim would very naturally be despatched to Capernaum, and its members would as naturally summon the local lights to sit with them, and watch this revolutionary young teacher, who had no licence from them, and apparently not much reverence for them.

One can easily imagine that these heresy-hunters would be much too superior persons to mix with the crowd about the door of Peter's house, and would, as Luke says, be sitting by,' near enough to see and hear, but far enough to show that they had no share in the vulgar enthusiasm of these provincial peasants.

They were too holy to mingle with the mob, so they kept together by themselves, and waited hopefully for some heresy or breach of their multitudinous precepts. They got more than they expected.

We may note the contrast between their cynical watchfulness and the glorious manifestations for which they had no eyes. The power of the Lord'--that is, of Christ--was' (operative) in His healing,' or, according to another reading, to heal them.' But the critics took no heed of that. There is a temper of mind which is sharp-eyed as a lynx for faults, and blind as a bat to evidences of divine power in the Gospel or its adherents. Some noses are keen to smell stenches, and dull to perceive fragrance. The race of such inquisitors is not extinct.

They contrast, too, with the earnestness of the four friends who brought the paralysed man. The former sat cool and critical, because they had no sense of need either for themselves or for others. The latter made all the effort they could to fight through the crowd, and then took to the roof by some outside stair, and hastily stripping off enough of the tiling, lowered their friend, bed and all, right down in front of' the young Rabbi. The house would be low, and the roof slight, and Jesus was probably seated in an open inner court or verandah. At any rate, the description gives a piece of local colour, and presents no improbability.

Earnestness in striving to come oneself or to bring a dear one to Christ's feet seems a supremely absurd waste of energy to a cynical critic, who feels no need of anything that Christ can give. It looks rather different to the paralytic on his couch, and to the friends who long for his healing.

The first lesson from this incident is that our deepest need is forgiveness. No doubt, something in the paralytic's case determined Christ's method with him. Perhaps his sickness had been brought on by dissipation, and possibly conscience was lashing him with a whip of scorpions, so that, while his friends sought for his healing, he himself was more anxious for pardon. It is very unlikely that Jesus would have offered forgiveness unless He had known that it was yearned for. But whether that is so or not, we may fairly generalise the order of givings in this miracle, and draw from it the lesson that what Jesus then gave first is His chief gift. In most of His other miracles He gave bodily healing first. First or second, it is always Christ's chief gift in the beginning of discipleship. His miracles of bodily healing are parables of that higher miracle. This incident brings out what is always the order of relative importance, whether it is that of chronological sequence or not.

And we all need to lay that truth to heart for ourselves. No tinkering with superficial discomforts, or culture of intellect and taste, or success in worldly pursuits, will avail to stanch the deep wound through which our life-blood is ebbing out. We need something that goes deeper than all these styptics. Only a power which can deal with our sense of sin, and soothe that into blessed assurance of pardon, is strong enough to grapple with our true root of misery. It is useless to give a man dying of cancer medicine for pimples. That is what all attempts to make man happy and restful while sin remains unforgiven, are doing.

Social reformers need this lesson. Many voices proclaim many gospels to-day. Culture, economical or social reconstruction, is trumpeted as the panacea. But it matters comparatively little how society is organised. If its individual members retain their former natures, the former evils will come back, whatever its organisation. The only thorough cure for social evils is individual regeneration. Christ deals with men singly, and remoulds society by renewing the individual. The most elaborate machinery may be used for filtering the black waters. What will be the good of that if the fountain of blackness is not sealed up, or rather purified, at its hidden source? Make the tree good, and its fruit will be good. To make the tree good, you must begin with dealing with sin.

The second lesson from this incident is that Christ's claim to forgive sins is either blasphemy or the manifest token of divinity. These Pharisees scented heresy at once. They were blind to the pathos of the story, and hard as millstones towards the poor sufferer's wistful looks. But they pounced at once gleefully on Christ's words. They were perfectly right in their premises that forgiveness was a divine prerogative which no man could share. For sin is the name of evil, when considered in its relation to God. He only can forgive it, for against Thee, Thee only,' as David confessed, is it committed. True, the same act may be full of harmful results to men, and may be a breach of human law, but in its character as sin it refers to God only. Forgiveness is the outpouring of God's love on a sinner, uninterrupted by his sin. Only God can pour out that love.

But the cavillers were quite wrong in their conclusion. He did not blaspheme.' The fact that Jesus knew and answered their whispered or unspoken reasonings in their hearts' might have taught them that here was more than a rabbi, or even a prophet. But He goes on to reiterate His assertion that He has power to forgive sins.

Observe that He does not deny their premises. Nor does He, as He was bound in common honesty to do, set them right if they were wrong in supposing that He had claimed divine power. A wise religious teacher, who saw himself misunderstood as asserting that he could give what he only meant to assure a penitent that God would give, would have instantly said, Do not mistake me. I am only doing what every servant of God's should and can do, telling this poor brother that God is ready to forgive. God forbid that I should be supposed to do more than to declare his forgiveness!' Christ's answer is the strongest possible contrast to that. He knew what these Pharisees supposed Him to have meant by His authoritative words, and knowing it, He repeats them, and points to the miracle about to be done as their vindication.

Is there any possible way of escaping from the conclusion that Jesus solemnly and deliberately laid claim to exercise the divine prerogative of dispensing pardon? If He did, what shall we say of Him? Surely there is no third judgment of Him and His words possible; but either the Pharisees were right, and this man,' this pattern of all meekness and perfect "example of humility, blasphemed, or else Peter was right when he said,' Thou art the Christ, the Son of the living God.'

The third lesson is that the visible effects of Christ's power attest the reality of His claim to produce the invisible effects of peaceful assurance of forgiveness. It was equally easy to say, Thy sins are forgiven thee,' and to say,' Take up thy bed and walk.' It was equally impossible for a mere man to forgive, and to give the paralytic muscular force to move. But the one saying could be tested, and its fulfilment verified by sight. The other could not; but if the visible impossibility was done, it was a witness that the invisible one could be.

The striking way in which our Lord weaves in His command to the palsied man to take up his bed with His words to the Pharisees is preserved in all the Gospels, and gives vividness to the narrative, while it brings out the main purpose of the miracle. It was a demonstration in the visible sphere of Christ's power in the invisible. Both were divine acts, and that which could be verified by sight established the reality of that which could not.

The same principle may be widely extended. It includes all the outward effects of Christ's gospel in the world. There are abundance of these which are patent to fair-minded observers. If one wishes to know what these are, he has only to contrast heathen lands with those in which, however imperfectly, Jesus is recognised as King and Example. The lives of His disciples are full of faults, but they should, and in a measure, do, witness to the reality of His gifts of forgiveness and conquest of sin. He has done more to restore strength to humanity paralysed for good than all other would-be physicians put together have done; and since He has visibly effected such manifest changes on outward lives, it is no rash conclusion to draw that He can change the inward nature. If He has healed the palsy, that is a work surpassing human power, and it proves that He can forgive the sin which brought the paralysis, and tied the helpless sufferer to his couch of pain.

MHCC: Luk 5:17-26

How many are there in our assemblies, where the gospel is preached, who do not sit under the word, but sit by! It is to them as a tale that is told them, not as a message that is sent to them. Observe the duties taught and recommended to us by the history of the paralytic. In applying to Christ, we must be very pressing and urgent; that is an evidence of faith, and is very pleasing to Christ, and prevailing with him. Give us, Lord, the same kind of faith with respect to thy ability and willingness to heal our souls. Give us to desire the pardon of sin more than any earthly blessing, or life itself. Enable us to believe thy power to forgive sins; then will our souls cheerfully arise and go where thou pleasest.

MHCC: Luk 5:27-39

It was a wonder of Christ's grace, that he would call a publican to be his disciple and follower. It was a wonder of his grace, that the call was made so effectual. It was a wonder of his grace, that he came to call sinners to repentance, and to assure them of pardon. It was a wonder of his grace, that he so patiently bore the contradiction of sinners against himself and his disciples. It was a wonder of his grace, that he fixed the services of his disciples according to their strength and standing. The Lord trains up his people gradually for the trials allotted them; we should copy his example in dealing with the weak in faith, or the tempted believer.

Matthew Henry: Luk 5:17-26

Here is, I. A general account of Christ's preaching and miracles, Luk 5:17. 1. He was teaching on a certain day, not on the sabbath day, then he would have said so, but on a week-day; six days shalt thou labour, not only for the world, but for the soul, and the welfare of that. Preaching and hearing the word of God are good works, if they be done well, any day in the week, as well as on sabbath days. It was not in the synagogue, but in a private house; for even there where we ordinarily converse with our friends it is not improper to give and receive good instruction. 2. There he taught, he healed (as before, Luk 5:15): And the power of the Lord was to heal them - ēn eis to iasthai autous . It was mighty to heal them; it was exerted and put forth to heal them, to heal those whom he taught (we may understand it so), to heal their souls, to cure them of their spiritual diseases, and to give them a new life, a new nature. Note, Those who receive the word of Christ in faith will find a divine power going along with that word, to heal them; for Christ came with his comforts to heal the broken-hearted, Luk 4:18. The power of the Lord is present with the word, present to those that pray for it and submit to it, present to heal them. Or it may be meant (and so it is generally taken) of the healing of those who were diseased in body, who came to him for cures. Whenever there was occasion, Christ had not to seek for his power, it was present to heal. 3. There were some grandees present in this assembly, and, as it should seem, more than usual: There were Pharisees, and doctors of the law, sitting by; not sitting at his feet, to learn of him; then I should have been willing to take the following clause as referring to those who are spoken of immediately before (the power of the Lord was present to heal them ); and why might not the word of Christ reach their hearts? But, by what follows (Luk 4:21), it appears that they were not healed, but cavilled at Christ, which compels us to refer this to others, not to them; for they sat by as persons unconcerned, as if the word of Christ were nothing to them. They sat by as spectators, censors, and spies, to pick up something on which to ground a reproach or accusation. How many are there in the midst of our assemblies, where the gospel is preached, that do not sit under the word, but sit by! It is to them as a tale that is told them, not as a message that is sent them; they are willing that we should preach before them, not that we should preach to them. These Pharisees and scribes (or doctors of the law) came out of every town of Galilee, and Judea, and Jerusalem; they came from all parts of the nation. Probably, they appointed to meet at this time and place, to see what remarks they could make upon Christ and what he said and did. They were in a confederacy, as those that said, Come, and let us devise devices against Jeremiah, and agree to smite him with the tongue, Jer 18:18. Report, and we will report it, Jer 20:10. Observe, Christ went on with his work of preaching and healing, though he saw these Pharisees, and doctors of the Jewish church, sitting by, who, he knew, despised him, and watched to ensnare him.

II. A particular account of the cure of the man sick of the palsy, which was related much as it is here by both the foregoing evangelists: let us therefore only observe in short,

1. The doctrines that are taught us and confirmed to us by the story of this cure. (1.) That sin is the fountain of all sickness, and the forgiveness of sin is the only foundation upon which a recovery from sickness can comfortably be built. They presented the sick man to Christ, and he said, " Man, thy sins are forgiven thee (Luk 5:20), that is the blessing thou art most to prize and seek; for if thy sins be forgiven thee, though the sickness be continued, it is in mercy; if they be not, though the sickness be removed, it is in wrath."The cords of our iniquity are the bands of our affliction. (2.) That Jesus Christ has power on earth to forgive sins, and his healing diseases was an incontestable proof of it. This was the thing intended to be proved (Luk 5:24): That ye may know and believe that the Son of man, though now upon earth in his state of humiliation, hath power to forgive sins, and to release sinners, upon gospel terms, from the eternal punishment of sin, he saith to the sick of the palsy, Arise, and walk; and he is cured immediately. Christ claims one of the prerogatives of the King of kings when he undertakes to forgive sin, and it is justly expected that he should produce a good proof of it. "Well,"saith he, "I will put it upon this issue: here is a man struck with a palsy, and for his sin; if I do not with a word's speaking cure his disease in an instant, which cannot be done by nature or art, but purely by the immediate power and efficacy of the God of nature, then say that I am not entitled to the prerogative of forgiving sin, am not the Messiah, am not the Son of God and King of Israel: but, if I do, you must own that I have power to forgive sins. "Thus it was put upon a fair trial, and one word of Christ determined it. He did but say, Arise, take up thy couch, and that chronical disease had an instantaneous cure; immediately he arose before them. They must all own that there could be no cheat or fallacy in it. They that brought him could attest how perfectly lame he was before; they that saw him could attest how perfectly well he was now, insomuch that he had strength enough to take up and carry away the bed he lay upon. How well is it for us that this most comfortable doctrine of the gospel, that Jesus Christ, our Redeemer and Saviour, has power to forgive sin, has such a full attestation! (3.) That Jesus Christ is God. He appears to be so, [1.] By knowing the thoughts of the scribes and Pharisees (Luk 5:22), which it is God's prerogative to do, though these scribes and Pharisees knew as well how to conceal their thoughts, and keep their countenances, as most men, and probably were industrious to do it at this time, for they lay in wait secretly. [2.] By doing that which their thoughts owned none could do but God only (Luk 5:21): Who can forgive sins, say they, but only God? "I will prove,"saith Christ, "that I can forgive sins;"and what follows then but that he is God ? What horrid wickedness then were they guilty of who charged him with speaking the worst of blasphemies, even when he spoke the best of blessings, Thy sins are forgiven thee!

2. The duties that are taught us, and recommended to us, by this story. (1.) In our applications to Christ, we must be very pressing and urgent: that is an evidence of faith, and is very pleasing to Christ and prevailing with him. They that were the friends of this sick man sought means to bring him in before Christ (Luk 5:18); and, when they were baffled in their endeavour, they did not give up their cause; but when they could not get in by the door, it was so crowded, they untiled the house, and let the poor patient down through the roof, into the midst before Jesus, Luk 5:19. In this Jesus Christ saw their faith, Luk 5:20. Now here he has taught us (and it were well if we could learn the lesson) to put the best construction upon words and actions that they will bear. When the centurion and the woman of Canaan were in no care at all to bring the patients they interceded for into Christ's presence, but believed that he could cure them at a distance, he commended their faith. But though in these there seemed to be a different notion of the thing, and an apprehension that it was requisite the patient should be brought into his presence, yet he did not censure and condemn their weakness, did not ask them, "Why do you give this disturbance to the assembly? Are you under such a degree of infidelity as to think I could not have cured him, though he had been out of doors?"But he made the best of it, and even in this he saw their faith. It is a comfort to us that we serve a Master that is willing to make the best of us. (2.) When we are sick, we should be more in care to get our sins pardoned than to get our sickness removed. Christ, in what he said to this man, taught us, when we seek to God for health, to begin with seeking to him for pardon. (3.) The mercies which we have the comfort of God must have the praise of. The man departed to his own house, glorifying God, Luk 5:25. To him belong the escapes from death, and in them therefore he must be glorified. (4.) The miracles which Christ wrought were amazing to those that saw them, and we ought to glorify God in them, Luk 5:26. They said, " We have seen strange things today, such as we never saw before, nor our fathers before us; they are altogether new."But they glorified God, who had sent into their country such a benefactor to it; and were filled with fear, with a reverence of God, with a jealous persuasion that this was the Messiah and that he was not treated by their nation as he ought to be, which might prove in the end the ruin of their state; perhaps they were some such thoughts as these that filled them with fear, and a concern likewise for themselves.

Matthew Henry: Luk 5:27-39

All this, except the last verse, we had before in Matthew and Mark; it is not the story of any miracle in nature wrought by our Lord Jesus, but it is an account of some of the wonders of his grace, which, to those who understand things aright, are no less cogent proofs of Christ's being sent of God than the other.

I. It was a wonder of his grace that he would call a publican, from the receipt of custom, to be his disciple and follower, Luk 5:27. It was wonderful condescension that he should admit poor fishermen to that honour, men of the lowest rank; but much more wonderful that he should admit publicans, men of the worst reputation, men of ill fame. In this Christ humbled himself, and appeared in the likeness of sinful flesh. By this he exposed himself, and got the invidious character of a friend of publicans and sinners.

II. It was a wonder of his grace that the call was made effectual, became immediately so, Luk 5:28. This publican, though those of that employment commonly had little inclination to religion, for his religion's sake left a good place in the custom-house (which, probably, was his livelihood, and where he stood fair for better preferment), and rose up, and followed Christ. There is no heart too hard for the Spirit and grace of Christ to work upon, nor any difficulties in the way of a sinner's conversion insuperable to his power.

III. It was a wonder of his grace that he would not only admit a converted publican into his family, but would keep company with unconverted publicans, that he might have an opportunity of doing their souls good; he justified himself in it, as agreeing with the great design of his coming into the world. Here is a wonder of grace indeed, that Christ undertakes to be the Physician of souls distempered by sin, and ready to die of the distemper (he is a Healer by office, Luk 5:31) - that he has a particular regard to the sick, to sinners as his patients, convinced awakened sinners, that see their need of the Physician - that he came to call sinners, the worst of sinners, to repentance, and to assure them of pardon, upon repentance, Luk 5:32. These are glad tidings of great joy indeed.

IV. It was a wonder of his grace that he did so patiently bear the contradiction of sinners against himself and his disciples, Luk 5:30. He did not express his resentment of the cavils of the scribes and Pharisees, as he justly might have done, but answered them with reason and meekness; and, instead of taking that occasion to show his displeasure against the Pharisees, as afterwards he did, or of recriminating upon them, he took that occasion to show his compassion to poor publicans, another sort of sinners, and to encourage them.

V. It was a wonder of his grace that, in the discipline under which he trained up his disciples, he considered their frame, and proportioned their services to their strength and standing, and to the circumstances they were in. It was objected, as a blemish upon his conduct, that he did not make his disciples to fast so often as those of the Pharisees and John Baptist did, Luk 5:33. He insisted most upon that which is the soul of fasting, the mortification of sin, the crucifying of the flesh, and the living of a life of self-denial, which is as much better than fasting and corporal penances as mercy is better than sacrifice.

VI. It was a wonder of his grace that Christ reserved the trials of his disciples for their latter times, when by his grace they were in some good measure better prepared and fitted for them than they were at first. Now they were as the children of the bride-chamber, when the bridegroom is with them, when they have plenty and joy, and every day is a festival. Christ was welcomed wherever he came, and they for his sake, and as yet they met with little or no opposition; but this will not last always. The days will come when the bridegroom shall be taken away from them, Luk 5:35. When Christ shall leave them with their hearts full of sorrow, their hands full of work, and the world full of enmity and rage against them, then shall they fast, shall not be so well fed as they are now. We both hunger and thirst and are naked, 1Co 4:11. Then they shall keep many more religious fasts than they do now, for Providence will call them to it; they will then serve the Lord with fastings, Act 13:2.

VII. It was a wonder of his grace that he proportioned their exercises to their strength. He would not put new cloth upon an old garment (Luk 5:36), nor new wine into old bottles (Luk 5:37, Luk 5:38); he would not, as soon as ever he had called them out of the world, put them upon the strictnesses and austerities of discipleship, lest they should be tempted to fly off. When God brought Israel out of Egypt, he would not bring them by the way of the Philistines, lest they should repent, when they saw war, and return to Egypt, Exo 13:17. So Christ would train up his followers gradually to the discipline of his family; for no man, having drank old wine, will of a sudden, straightway, desire new, or relish it, but will say, The old is better, because he has been used to it, Luk 5:39. The disciples will be tempted to think their old way of living better, till they are by degrees trained up to this way whereunto they are called. Or, turn it the other way: "Let them be accustomed awhile to religious exercises, and then they will abound in them as much as you do: but we must not be too hasty with them."Calvin takes it as an admonition to the Pharisees not to boast of their fasting, and the noise and show they made with it, nor to despise his disciples because they did not in like manner signalize themselves; for the profession the Pharisees made was indeed pompous and gay, like new wine that is brisk and sparkling, whereas all wise men say, The old is better; for, though it does not give its colour so well in the cup, yet it is more warming in the stomach and more wholesome. Christ's disciples, though they had not so much of the form of godliness, had more of the power of it.

Barclay: Luk 5:16-17

There are only two verses here; but as we read them we must pause, for this indeed is a milestone. The scribes and the Pharisees had arrived on the scene. The opposition which would never be satisfied until it had killed Jesus had emerged into the open.

If we are to understand what happened to Jesus we must understand something about the Law, and the relationship of the scribes and the Pharisees to it. When the Jews returned from Babylon about 440 B.C. they knew well that, humanly speaking, their hopes of national greatness were gone. They therefore deliberately decided that they would find their greatness in being a people of the law. They would bend all their energies to knowing and keeping God's law.

The basis of the law was the Ten Commandments. These commandments are principles for life. They are not rules and regulations; they do not legislate for each event and for every circumstance. For a certain section of the Jews that was not enough. They desired not great principles but a rule to cover every conceivable situation. From the Ten Commandments they proceeded to develop and elaborate these rules.

Let us take an example. The commandment says, "Remember the Sabbath day to keep it holy"; and then goes on to lay it down that on the Sabbath no work must be done (Exo 20:8-11). But the Jews asked, "What is work?" and went on to define it under thirty-nine different heads which they called "Fathers of Work." Even that was not enough. Each of these heads was greatly sub-divided. Thousands of rules and regulations began to emerge. These were called the Oral Law, and they began to be set even above the Ten Commandments.

Again, let us take an actual example. One of the works forbidden on the Sabbath was carrying a burden. Jer 17:21-24says, "Take heed for the sake of your lives, and do not bear a burden on the Sabbath day." But, the legalists insisted, a burden must be defined. So definition was given. A burden is "food equal in weight to a dried fig, enough wine for mixing in a goblet, milk enough for one swallow, oil enough to anoint a small member, water enough to moisten an eye-salve, paper enough to write a custom-house notice upon, ink enough to write two letters, reed enough to make a pen" . . . and so on endlessly. So for a tailor to leave a pin or needle in his robe on the Sabbath was to break the law and to sin; to pick up a stone big enough to fling at a bird on the Sabbath was to sin. Goodness became identified with these endless rules and regulations.

Let us take another example. To heal on the Sabbath was to work. It was laid down that only if life was in actual danger could healing be done; and then steps could be taken only to keep the sufferer from getting worse, not to improve his condition. A plain bandage could be put on a wound, but not any ointment; plain wadding could be put into a sore ear, but not medicated. It is easy to see that there was no limit to this.

The scribes were the experts in the law who knew all these rules and regulations, and who deduced them from the law. The name Pharisee means "The Separated One"; and the Pharisees were those who had separated themselves from ordinary people and ordinary life in order to keep these rules and regulations. Note two things. First, for the scribes and Pharisees these rules were a matter of life and death; to break one of them was deadly sin. Second, only people desperately in earnest would ever have tried to keep them, for they must have made life supremely uncomfortable. It was only the best people who would even make the attempt.

Jesus had no use for rules and regulations like that. For him, the cry of human need superseded all such things. But to the scribes and Pharisees he was a law-breaker, a bad man who broke the law and taught others to do the same. That is why they hated him and in the end killed him. The tragedy of the life of Jesus was that those who were most in earnest about their religion drove him to the Cross. It was the irony of things that the best people of the day ultimately crucified him.

From this time on there was to be no rest for him. Always he was to be under the scrutiny of hostile and critical eyes. The opposition had crystallized and there was but one end.

Jesus knew this and before he met the opposition he withdrew to pray. The love in the eyes of God compensated him for the hate in the eyes of men. The approval of God nerved him to meet the criticism of men. He drew strength for the battle of life from the peace of God--and it is enough for the disciple that he should be as his Lord.

Barclay: Luk 5:18-26

Here we have a vivid story. Jesus was in a house teaching. The Palestinian house was flat-roofed. The roof had only the slightest tilt, sufficient to make the rain water run off. It was composed of beams laid from wall to wall and quite a short distance apart. The space between the beams was filled with close packed twigs, compacted together with mortar and then marled over. It was the easiest thing in the world to take out the packing between two beams. In fact coffins were very often taken in and out of a house via the roof.

What does the passage about forgiving sins mean? We must remember that sin and suffering were in Palestine inextricably connected. It was implicitly believed that if a man was suffering he had sinned. And therefore the sufferer very often had an even morbid sense of sin. That is why Jesus began by telling the man that his sins were forgiven. Without that the man would never believe that he could be cured. This shows how in debate the scribes and Pharisees were completely routed. They objected to Jesus claiming to extend forgiveness to the man. But on their own arguments and assumptions the man was ill because he had sinned; and if he was cured that was proof that his sins were forgiven. The complaint of the Pharisees recoiled on them and left them speechless.

The wonderful thing is that here is a man who was saved by the faith of his friends. When Jesus saw their faith--the eager faith of those who stopped at nothing to bring their friend to Jesus won his cure. It still happens.

(i) There are those who are saved by the faith of their parents. Carlyle used to say that still across the years there came his mother's voice to him, "Trust in God and do the right." When Augustine was living a reckless and immoral life his devout mother came to ask the help of a Christian bishop. "It is impossible," he said, "that the child of such prayers and tears should perish." Many of us would gladly witness that we owe all that we are and ever will be to the faith of godly parents.

(ii) There are those who are daily saved by the faith of those who love them. When H. G. Wells was newly married and success was bringing new temptations to him, he said, "It was as well for me that behind the folding doors at 12 Mornington Road there slept one so sweet and clean that it was unthinkable that I should appear before her squalid or drunken or base." Many of us would do the shameful thing but for the fact that we could not meet the pain and sorrow in someone's eyes.

In the very structure of life and love--blessed be God--there are precious influences which save men's souls.

Barclay: Luk 5:27-32

Here we have the call of Matthew (compare Mat 9:9-13). Of all people in Palestine the tax-collectors were the most hated. Palestine was a country subject to the Romans; tax-collectors had taken service under the Roman government; therefore they were regarded as renegades and traitors.

The taxation system lent itself to abuse. The Roman custom had been to farm out the taxes. They assessed a district at a certain figure and then sold the right to collect that figure to the highest bidder. So long as the buyer handed over the assessed figure at the end of the year he was entitled to retain whatever else he could extract from the people; and since there were no newspapers, radio or television, and no ways of making public announcements that would reach everyone, the common people had no real idea of what they had to pay.

This particular system had led to such gross abuses that by New Testament times it had been discontinued. There were, however, still taxes to be paid, still quisling tax-collectors working for the Romans, and still abuses and exploitation.

There were two types of taxes. First, there were stated taxes. There was a poll tax which all men from 14 to 65, and all women from 12 to 65, had to pay simply for the privilege of existing. There was a ground tax which consisted of one-tenth of all grain grown, and one-fifth of wine and oil. This could be paid in kind or commuted into money. There was income tax, which was one per cent. of a man's income. In these taxes there was not a great deal of room for extortion.

Second, there were all kinds of duties. A tax was payable for using the main roads, the harbours, the markets. A tax was payable on a cart, on each wheel of it, and on the animal which drew it. There was purchase tax on certain articles, and there were import and export duties. A tax-collector could bid a man stop on the road and unpack his bundles and charge him well nigh what he liked. If a man could not pay, sometimes the tax-collector would offer to lend him money at an exorbitant rate of interest and so get him further into his clutches.

Robbers, murderers and tax-collectors were classed together. A tax-collector was barred from the synagogue. A Roman writer tells us that he once saw a monument to an honest tax-collector. An honest specimen of this renegade profession was so rare that he received a monument.

Yet Jesus chose Matthew the tax-collector to be an apostle.

(i) The first thing Matthew did was to invite Jesus to a feast--he could well afford it--and to invite his fellow tax-collectors and their outcast friends to meet him. Matthew's first instinct was to share the wonder he had found. John Wesley once said, "No man ever went to Heaven alone; he must either find friends or make them." It is a Christian duty to share the blessedness that we have found.

(ii) The scribes and Pharisees objected. The Pharisees--the separated ones--would not even let the skirt of their robe touch the like of Matthew. Jesus made the perfect answer. Once Epictetus called his teaching "the medicine of salvation." Jesus pointed out that it is only sick people who need doctors; and people like Matthew and his friends were the very people who needed him most. It would be well if we were to regard the sinner not as a criminal but as a sick man; and if we were to look on the man who has made a mistake not as someone deserving contempt and condemnation but as someone needing love and help to find the right way.

Barclay: Luk 5:33-35

What amazed and shocked the scribes and the Pharisees was the normality of the followers of Jesus. Collie Knox tells how once a well-loved chaplain said to him, "Young Knox, don't make an agony of your religion." It was said of Burns that he was haunted rather than helped by his religion. The orthodox Jews had an idea--not yet altogether dead--that a man was not being religious unless he was being uncomfortable.

They had systematised their religious observances. They fasted on Mondays and Thursdays; and often they whitened their faces so that no one could fail to see that they were fasting. True, fasting was not so very serious because it lasted only from sunrise to sunset and after that ordinary food could be taken. The idea was to call God's attention to the faster. Sometimes they even thought of it in terms of sacrifice. By fasting a man was in essence offering nothing less than his own flesh to God. Even prayer was systematised. Prayer was to be offered at 12 midday, 3 p.m. and 6 p.m.

Jesus was opposed radically to religion by rule. He used a vivid picture. When two young people married in Palestine they did not go away for a honeymoon; they stayed at home, and for a week kept open house. They dressed in their best; sometimes they even wore crowns; for that week they were king and queen and their word was law. They would never have a week like that again in their hard-wrought lives. And the favoured guests who shared this festive week were called the children of the bride-chamber.

(i) It is extremely significant that more than once Jesus likened the Christian life to a wedding feast. Joy is a primary Christian characteristic. It was said of a famous American teacher by one of her students, "She made me feel as if I was bathed in sunshine." Far too many people think of Christianity as something which compels them to do all the things they do not want to do and hinders them from doing all the things they do want to do. Laughter has become a sin, instead of--as a famous philosopher called it--"a sudden glory." Robert Louis Stevenson was right, when he wrote in The Celestial Surgeon:

If I have faltered more or less

In my great task of happiness;

If I have moved among my race

And shown no glorious morning face;

If beams from happy human eyes

Have moved me not; if morning skies,

Books, and my food, and summer rain

Knocked on my sullen heart in vain:

Lord, thy most pointed pleasure take

And stab my spirit broad awake;

Or, Lord, if too obdurate I,

Choose thou, before that spirit die,

A piercing pain, a killing sin,

And to my dead heart run them in!

(ii) At the same time Jesus knew there would come a day when the bridegroom would be taken away. He was not caught unawares by death. Ahead he saw the cross; but even on the way to the cross he knew the joy that no man can take away, because it is the joy of the presence of God.

Barclay: Luk 5:36-39

There is in religious people a kind of passion for the old. Nothing moves more slowly than a church. The trouble with the Pharisees was that the whole religious outlook of Jesus was so startlingly new they simply could not adjust to it.

The mind soon loses the quality of elasticity and will not accept new ideas. Jesus used two illustrations. "You cannot put a new patch on an old garment," he said, "The strong new cloth will only rip the rent in the old cloth wider." Bottles in Palestine were made of skin. When new wine was put into them it fermented and gave off gas. If the bottle was new, there was a certain elasticity in the skin and it gave with the pressure; but if it was old, the skin was dry and hard and it would burst. "Don't," says Jesus, "let your mind become like an old wineskin. People say of wine, 'The old is better.' It may be at the moment, but they forget that it is a mistake to despise the new wine, for the day will come when it has matured and it will be best of all."

The whole passage is Jesus' condemnation of the shut mind and a plea that men should not reject new ideas.

(i) We should never be afraid of adventurous thought. If there is such a person as the Holy Spirit, God must ever be leading us into new truth. Fosdick somewhere asks, "How would medicine fare if doctors were restricted to drugs and methods and techniques three hundred years old?" And yet our standards of orthodoxy are far older than that. The man with something new has always to fight. Galileo was branded a heretic when he held that the earth moved round the sun. Lister had to fight for antiseptic technique in surgical operations. Simpson had to battle against opposition in the merciful use of chloroform. Let us have a care that when we resent new ideas we are not simply demonstrating that our minds are grown old and inelastic; and let us never shirk the adventure of thought.

(ii) We should never be afraid of new methods. That a thing has always been done may very well be the best reason for stopping doing it. That a thing has never been done may very well be the best reason for trying it. No business could exist on outworn methods--and yet the church tries to. Any business which had lost as many customers as the church has would have tried new ways long ago--but the church tends to resent all that is new.

Once on a world tour Rudyard Kipling saw General Booth come aboard the ship. He came aboard to the beating of tambourines which Kipling's orthodox soul resented. Kipling got to know the General and told him how he disliked tambourines and all their kindred. Booth looked at him. "Young man," he said, "if I thought I could win one more soul for Christ by standing on my head and beating a tambourine with my feet I would learn how to do it."

There is a wise and an unwise conservatism. Let us have a care that in thought and in action we are not hidebound reactionaries when we ought, as Christians, to be gallant adventurers.

Constable: Luk 4:14--9:51

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

Luke commenced Jesus' public ministry with His return to Galilee following His temptation. This section of his Gospel ends with Jesus' decision to leave Galilee for Jerusalem and the Cross (9:51).

Constable: Luk 5:12--6:12

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

One of Luke's purposes in his Gospel and in Acts appears to have been to show why God stopped working particularly with Israel and began working with Jews and Gentiles equally in the church.¹⁸¹ The Jewish leaders' rejection of Jesus was a major reason for this change. The conflict between them is an important feature of this Gospel.

This section of the Gospel includes six incidents. In the first one Jesus served notice to the religious leaders in Jerusalem that the Messiah had arrived. In the remaining five pericopes, the Pharisees found fault with Jesus or His disciples. Mark stressed the conflict that was mounting, but Luke emphasized the positive aspects of Jesus' ministry that led to the opposition.¹⁸²

Constable: Luk 5:17-26

2. Jesus' authority to forgive sins 5:17-26 (cf. Matt. 9:1-8; Mark 2:1-12)

Luke documented Jesus' authority in yet another area of life by showing His power to forgive sins. In this incident the miracle is secondary and the issue of Jesus' authority is primary. Jesus claimed to be God by forgiving the man's sins.

5:17 Again Luke stressed the priority of Jesus' teaching ministry. The Pharisees and scribes had come to hear what He was teaching. These men, first appearing in Luke here, were the guardians of Israel's orthodoxy. The Pharisees were a political party in Israel noted for their strict observance of the Mosaic Law as traditionally interpreted by the rabbis. Some of these doctors of the law (i.e., scribes, lawyers) were probably Pharisees, but probably not all of them were. The figure is a hendiadys indicating that they were religious watchdogs and does not mean that other religious leaders were absent.¹⁸⁶

Luke viewed the power of God as extrinsic to Jesus (cf. John 5:1-19). Jesus did not perform miracles out of His divine nature. He laid those powers aside at the Incarnation. Rather He did His miracles in the power of God's Spirit who was on Him and in Him as a prophet.

"Why would Luke say that the power of the Lord was present for him to heal' if Jesus could heal at any time, under any condition, and solely at his own discretion? This statement only makes sense if we view healing as the sovereign prerogative of God the Father, who sometimes dispenses his power to heal and at other times withholds it."¹⁸⁷

In Acts, Luke would stress that the same Spirit is on and in every believer today, and He is the source of our power as He was the source of Jesus' power.

5:18-19 This incident happened in Capernaum (Mark 2:1), though that fact was irrelevant for Luke. Other details in his account again add the touch of reality to it.

5:20 The zeal with which the four friends of the paralytic sought to bring him into Jesus' presence demonstrated their faith, namely their belief that Jesus could heal him. However the sick man also appears to have had faith in Jesus or he would not have permitted his friends to do what they did. Perhaps Luke did not mention the paralytic's faith because to do so might have detracted from his emphasis on Jesus' power. God responds to the faith of others when they bring friends in need to Him in prayer as well as in person.

We should not regard physical healing and spiritual forgiveness as an "either or" proposition. Rather true forgiveness includes full restoration in every area of life. Jesus graciously did "both and" for this man though often God does not restore people to complete physical health, some not until after death.

"Miracle becomes a metaphor for salvation. All Jesus' miracles should be seen in this light."¹⁸⁸

5:21 The religious leaders were correct. Only God can forgive sins. However, they were unwilling to draw the conclusion that Jesus was God.

"Whenever Luke reports what someone is thinking, instruction from Jesus usually follows."¹⁸⁹

5:22-23 As a prophet, Jesus may have had special insight into what His critics were thinking (cf. Matt. 9:3; Mark 2:6). It was easier to say, "Your sins have been forgiven you," because no one could disprove that claim. In another sense, of course, both claims were equally difficult because healing and forgiving required supernatural power.

5:24 Jesus did the apparently more difficult thing to prove that He could also do the apparently easier thing. This is the first time Luke recorded Jesus calling Himself the "Son of Man." This was a messianic title with clear implications of deity (Dan. 7:13-14). Since the Son of Man is the divine judge and ruler, it is only natural that He would have the power to forgive. It was only consistent for Jesus to claim deity since He had just demonstrated His deity by forgiving the man's sins. He would demonstrate it by healing him.

5:25-26 The paralyzed man responded in faith immediately (Gr. parachrema) to Jesus' command.

"The ability of the paralyzed man to resume his walk of life is a picture of what Jesus does when he saves. His message is a liberating one."¹⁹⁰

Everyone present glorified God because of what Jesus had done. One of Luke's objectives was to glorify God and to encourage his readers to do the same in this Gospel and in Acts (cf. 2:20). The amazed reaction of the crowd recalls the same response of the people on the day of Pentecost (Acts 2:11-12; cf. Luke 7:16; 13:17; 18:43; Acts 3:9; 8:8). Perhaps Luke meant to draw the reader's attention to "today," the last word that is also the first word Jesus spoke when He announced the fulfillment of Isaiah 66:1-2a (4:21). The "day" of the Messiah's appearing had arrived, and the witnesses of this miracle testified to it albeit unknowingly.

Luke's emphasis in his account of this incident was on Jesus' authority and the people's acknowledgment of it. He also stressed Jesus' ongoing mission (cf. Acts).

"Three quest stories appear early in the narrative of Jesus' ministry, in Luke 5 and 7. Three reappear toward the end of Jesus' journey to Jerusalem, in Luke 17, 18, and 19. Thus they appear early and late in the narrative of Jesus' ministry prior to his arrival in Jerusalem. The tendency to bracket Jesus' ministry with this type of story suggests the importance of these encounters in Jesus' total activity."¹⁹¹

Constable: Luk 5:27-32

3. Jesus' attitude toward sinners 5:27-32 (cf. Matt. 9:9-13; Mark 2:13-17)

Luke painted Jesus bestowing messianic grace on a variety of people: a demoniac, a leper, a paralytic, and now a tax collector. He liberated these captives from a malign spirit, lifelong uncleanness, a physical handicap, and now social ostracism. Again the Pharisees were present. In Levi's case, Jesus not only provided forgiveness but fellowship with Himself. The incident shows the type of people Jesus called to Himself and justifies His calling them.

5:27-28 Levi (Matthew) was a tax collector ("publican," AV). However he was not a chief tax collector as Zaccheus was (19:2) nor does the text say that he was rich, though he appears to have been. Nevertheless the Pharisees and most of the ordinary Jews despised him because of his profession. He collected taxes from the Jews for the unpopular Roman government, and many of his fellow tax collectors were corrupt.

Jesus' authority is apparent in Levi's immediate and unconditional abandonment of his profession to follow Jesus. Levi obeyed Jesus' as he should have and in so doing gave Luke's readers a positive example to follow (cf. 5:11). Luke's terminology stresses Levi's decisive break with his former vocation and his continuing life of discipleship.

5:29-30 The joy of Levi and his outcast guests contrasts with the grumbling of the Pharisees and scribes. The religious leaders objected to Jesus and His disciples' eating and drinking with these tax gatherers and sinners because of the risk of ceremonial defilement they ran by doing so. They focused their criticism on Jesus' disciples rather than on Jesus, perhaps because Jesus was so popular.

5:31-32 Jesus used a proverb to summarize His mission (cf. ch. 15). He used the word "righteous" in a relative sense and perhaps a bit sarcastically since no one is truly righteous, though the Pharisees considered themselves righteous. A person must acknowledge his or her need for Jesus and His righteousness before that one will benefit from the Great Physician's powers. This acknowledgment of need is what Jesus meant by repentance. Repentance leads to joy in Luke as well as to life (cf. 15:7, 10, 22-27, 32). Luke stressed the positive call of sinners to repentance in this Gospel and in Acts.

"The connection between 5:32 and 19:10 suggests that they form an inclusion. That is, we have similar general statements about Jesus' mission early and late in his ministry, statements which serve to interpret the whole ministry which lies between them."¹⁹²

Constable: Luk 5:33-39

4. Jesus' attitude toward fasting 5:33-39 (cf. Matt. 9:14-17; Mark 2:18-22)

The setting of this controversy is the same as the previous one, Levi's banquet.

5:33 The religious leaders (v. 30; Mark 2:18) and John's disciples (Matt. 9:14; Mark 2:18) raised the question of fasting. They did so because it was another practice, besides eating with sinners, that marked Jesus and His disciples as unusual (cf. 7:34). Since Jesus preached repentance (v. 32), why did He not expect His followers to demonstrate the accepted signs that indicated it? These questioners made Jesus and His disciples appear to be out of step by contrasting their behavior with that of John the Baptist's and the Pharisees' disciples. All of those people appeared to be sympathetic to Jesus and righteous.

The Old Testament required only one day of fasting, namely the day of Atonement (Lev. 16:29), but over the years additional fasts had become traditional. Evidently John and his disciples fasted periodically. The Pharisees fasted every Monday and Thursday (cf. 18:12) as well as on four other days in memory of Jerusalem's destruction (Zech. 7:3, 5; 8:19).¹⁹³ Jesus did not oppose fasting, but He criticized its abuse (4:2; 22:16, 18; Matt. 6:16-18).

Luke alone mentioned the reference of Jesus' questioners to prayer. He probably did this to clarify the circumstances in which fasting happened for his readers. The questioners implied that Jesus' disciples neglected prayer as well as fasting.

5:34-35 Jesus compared the situation to a wedding, which calls for joy. He meant that He was the bridegroom who had come to claim His bride, Israel (cf. Isa. 54:5-8; 62:5; Jer. 2:2; Hos. 2:18, 21; Ezek. 16). His disciples were His friends who rejoiced at this prospect with Him. Therefore to compel them to fast was inappropriate. Thus Jesus rebuked His questioners. However, Jesus implied that the bridegroom would die. This was one of Jesus' early predictions of His death. Then His disciples would fast. They probably did this after His crucifixion but before His resurrection. They also do it after His ascension and before His return to the earth (cf. John 16:16-24).

5:36 Jesus next illustrated with parables the fact that His coming introduced a radical break with former religious customs. He did not come to patch Judaism up but to inaugurate a new order. Had Israel accepted Jesus this new order would have been the messianic kingdom, but since the Jews rejected Him it became the church. Eventually it will become the kingdom. Simply adding His new order to Judaism would have two detrimental effects. It would damage the new order, and it would not preserve the old order. It would also appear incongruous. Only Luke's account includes the first effect, that it would damage the new order. Luke evidently included this to help his Christian readers see that Israel and the church are distinct.

"The real point is the incompatibility of the two pieces of cloth, and the contrast of new and old is implicit. . . . Whereas in Mk. the deficiencies of Judaism cannot be mended simply by a Christian patch', in Lk. the emphasis is on the impossibility of trying to graft something Christian onto Judaism."¹⁹⁴

5:37-38 The second illustration adds the fact that the new order that Jesus had come to bring has an inherently expanding and potentially explosive quality. The gospel and Christianity would expand to the whole world. Judaism simply could not contain what Jesus was bringing since it had become too rigid due to centuries of accumulated tradition. Here Luke's account is very close to Mark's.

5:39 Only Luke included this statement. Jesus' point was that most people who have grown accustomed to the old order are content with it and do not prefer the new. They tend to assume that the old is better because it is old. This was particularly true of the Jewish religious leaders who regarded Jesus' teaching as new and inferior to what was old.

Jesus contrasted four pairs of things that do not mix in this pericope. They are feasting and fasting, a new patch and an old garment, new wine and old wineskins, and new wine and old wine. His point was that His way and the way that the Jewish leaders followed and promoted were unmixable. The religious leaders even refused to try Jesus' way believing that their old way was better.

College: Luk 5:1-39

LUKE 5

C. THE CALLING OF THE FIRST DISCIPLES (5:1-11)

¹ One day as Jesus was standing by the Lake of Gennesaret, ^a with the people crowding around him and listening to the word of God, ² he saw at the water's edge two boats, left there by the fishermen, who were washing their nets. ³ He got into one of the boats, the one belonging to Simon, and asked him to put out a little from shore. Then he sat down and taught the people from the boat.

⁴ When he had finished speaking, he said to Simon, " Put out into deep water, and let down ^b the nets for a catch."

⁵ Simon answered, " Master, we've worked hard all night and haven't caught anything. But because you say so, I will let down the nets."

⁶ When they had done so, they caught such a large number of fish that their nets began to break. ⁷ So they signaled their partners in the other boat to come and help them, and they came and filled both boats so full that they began to sink.

⁸ When Simon Peter saw this, he fell at Jesus' knees and said, " Go away from me, Lord; I am a sinful man!" ⁹ For he and all his companions were astonished at the catch of fish they had taken, ¹⁰ and so were James and John, the sons of Zebedee, Simon's partners.

Then Jesus said to Simon, " Don't be afraid; from now on you will catch men." ¹¹ So they pulled their boats up on shore, left everything and followed him.

^a 1 That is, Sea of Galilee ^b 4 The Greek verb is plural.

Luke's account of the call of Peter, James, and John shows a number of distinctive elements when compared to the call of these disciples in Mark and Matthew. In Luke the story tells of Jesus displaying his omniscience by knowing where the fish are. Peter responds as a sinner ought when confronted by one so holy - he begs Jesus to leave. When Jesus accepts Peter despite his sinfulness, Peter provides a model for subsequent disciples by leaving everything and following Jesus. The whole is very much reminiscent of Isaiah's call, when he sees God's train in the temple, realizes that he has seen a holy God, receives cleansing, and answers God's call to prophesy.

1-5. The call of the first disciples occurs at the Lake of Gennesaret , Luke's name for the Sea of Galilee. This lake was of great importance for the economy of Galilee (because of the fish pulled from its waters), and it is very important in the ministry of Jesus. Jesus uses the boat in the lake as a sort of pulpit and the shore as an amphitheater. He preaches the word of God , a phrase which is equivalent to the " good news" used before. Unlike Mark and Matthew, Luke shows that these disciples heard Jesus preaching, helping the reader to understand their readiness to leave all and follow him. The two boats belong to Simon and to James and John (v. 10), but only Simon is mentioned at first because the story centers around him and because he will become the leader among Jesus' followers. Simon's response to Jesus' request to let down the nets is at least obedient and may signify that he has faith in the outcome: " Master, we . . . haven't caught anything. But because you say so, I will . . . ." The term " master" (ejpistavta, epistata ), used only by Luke in the New Testament, is a recognition of Jesus' authority and is found only on the lips of Jesus' followers.

6-9. They not only caught fish, but in such numbers that their nets began to break and both boats began to sink . At this point Peter realizes that he is in the presence of more than a mere man. As one would before God himself, Peter falls at Jesus' knees . He now realizes who Jesus is and who he is: " Go away from me, Lord; for I am a sinful man!" Jesus he now calls " Lord" (kuvrio", kyrios ) and himself he calls " sinner." Peter's response is like that of Isaiah (who said, " Woe is me, for I am undone" ), Moses (who hid his face), or Gideon (who also expressed fear in the presence of God [Judg 6:22]).

10. James and John along with Peter will comprise the " inner circle" of disciples, those who are privileged to witness the raising of Jairus' daughter (8:51) and the transfiguration (9:28) and who were to be the most influential of the apostles in the early church (Acts 1-12).

Jesus' words, " Don't be afraid," are the equivalent of forgiveness of Peter's sinfulness. The call comes with the next words, " from now on you will catch men." Peter will begin to fulfill this promise in Luke (9:1-10); but it is especially in Acts that Peter will catch men and women. It is interesting that the net full of fish contained " multitudes" (plh'qo", plçthos) of fish and that Peter preached to (and baptized) " multitudes" (plçthos) of people in Acts (2:6; 5:14).

11. Peter, James, and John (and presumably Andrew) reacted as one must who has seen of the glory of the Lord and received his forgiveness: They pulled their boats up on shore, left everything and followed him . They left home, family, occupation, and security in order to follow Jesus. And they did so immediately. The picture one gets is that they simply pulled the boats onto the shore and walked off. There can be little doubt that Luke intends his reader to see these men as models, who do precisely what Jesus will later call all disciples to do. Peter will later recall this scene after Jesus tells the rich young man to sell all and follow him. " Peter said to him, 'We have left all we had to follow you.' 'I tell you the truth,' Jesus said to them, 'no one who has left home or wife or brothers or parents or children for the sake of the kingdom of God will fail to receive many times as much in this age and, in the age to come, eternal life'" (Luke 18:29-30).

D. THE MAN WITH LEPROSY (5:12-15)

¹² While Jesus was in one of the towns, a man came along who was covered with leprosy. ^a When he saw Jesus, he fell with his face to the ground and begged him, " Lord, if you are willing, you can make me clean."

¹³ Jesus reached out his hand and touched the man. " I am willing," he said. " Be clean!" And immediately the leprosy left him.

¹⁴ Then Jesus ordered him, " Don't tell anyone, but go, show yourself to the priest and offer the sacrifices that Moses commanded for your cleansing, as a testimony to them."

¹⁵ Yet the news about him spread all the more, so that crowds of people came to hear him and to be healed of their sicknesses. ¹⁶ But Jesus often withdrew to lonely places and prayed.

^a 12 The Greek word was used for various diseases affecting the skin - not necessarily leprosy.

Yet another miracle story follows, one of a different type because of complications regarding the Law. The term " leprosy" (levpra, lepra ) covered a fairly wide variety of diseases, from human ailments such as psoriasis and lupus (but not Hansen's disease), to mold on fabrics and walls. Leviticus 13-14 described how one was diagnosed and how one could be declared " clean," procedures which involved a priest. Perhaps the worst aspect of the disease was the exclusion from the community which resulted from being unclean and the fear of others that they might contact the disease. Of particular significance is the fact that Jesus will later relate this instance to his Messiahship, when John the Baptist sends his messengers to ask if Jesus is the expected Messiah. In that passage Jesus will respond, " Go back and report to John: . . . The blind receive their sight, the lame walk, those who have leprosy are cured . . . ." This healing is part and parcel of the ministry of Jesus.

12-13. He fell . . . to the ground and begged him . The reader catches a glimpse of the physical and emotional pain of this disease as the man begs Jesus for a cure. Like most of those healed in Luke, this man has great faith, and he expresses it well: " Lord, if you are willing, you can make me clean." The cure is immediate, as is the case in all of Luke's miracle stories. Jesus' demand that the man not tell anyone is probably because he does not want crowds to come just for the healing, as he has already said, " I must preach . . . because that is why I was sent" (4:43).

14-16. In keeping with what the reader has already witnessed with regard to keeping the Law, it is not surprising that Jesus tells the man, " But go, show yourself to the priest and offer the sacrifices that Moses commanded" (Lev 14:2-32). Despite Jesus' attempts to keep quiet such events, the news about him spread all the more . And just as he did after the last healings (4:42), he withdrew to lonely places and prayed . For more concerning Luke's emphasis on prayer, see the supplemental study on " Prayer."

E. THE BEGINNING OF CONFLICT (5:17-6:11)

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

¹⁷ One day as he was teaching, Pharisees and teachers of the law, who had come from every village of Galilee and from Judea and Jerusalem, were sitting there. And the power of the Lord was present for him to heal the sick. ¹⁸ Some men came carrying a paralytic on a mat and tried to take him into the house to lay him before Jesus. ¹⁹ When they could not find a way to do this because of the crowd, they went up on the roof and lowered him on his mat through the tiles into the middle of the crowd, right in front of Jesus.

²⁰ When Jesus saw their faith, he said, " Friend, your sins are forgiven."

²¹ The Pharisees and the teachers of the law began thinking to themselves, " Who is this fellow who speaks blasphemy? Who can forgive sins but God alone?"

²² Jesus knew what they were thinking and asked, " Why are you thinking these things in your hearts? ²³ Which is easier: to say, 'Your sins are forgiven,' or to say, 'Get up and walk'? ²⁴ But that you may know that the Son of Man has authority on earth to forgive sins . . . ." He said to the paralyzed man, " I tell you, get up, take your mat and go home." ²⁵ Immediately he stood up in front of them, took what he had been lying on and went home praising God. ²⁶ Everyone was amazed and gave praise to God. They were filled with awe and said, " We have seen remarkable things today."

Since his rejection at Nazareth, Jesus has been accepted in the villages of Galilee. In fact he has even been begged to stay. However, as the careful reader of the Nazareth story might expect, the full acceptance is to be short-lived. The following stories highlight the beginning of opposition to Jesus, an opposition which will follow him all the way to Jerusalem, where they will do to him what the residents of Nazareth attempted to do. Luke will now narrate five conflict stories, all of which are narrated in the same order in Mark 2:1-3:6.

The ability of Jesus to forgive sins seems to be the central teaching of this story. In forgiving sins, Jesus assumes the prerogative of God. This not only tells the bystanders (and the readers of the Gospel) something very important about who Jesus really is ( only God can forgive sins). It also gives the Pharisees their justification for opposing him (he has spoken blasphemy).

Supplemental Study:

Pharisees

The Pharisees are here introduced for the first time. For the most part the Pharisees play a negative role in the Gospels. They are portrayed as self-righteous, legalistic, hypocritical, power-hungry, money-lovers. While there were certainly many who fell into one or more of these categories, we should be careful about forcing all Pharisees into this mold.

The essence of Pharisaism had to do with their perspective on the Law. Every Pharisee devoted himself to the keeping of the Law of Moses, no matter what the cost. And where the Law of Moses was not clear, they had the " oral law," a memorized code which attempted to speak to every possible situation. For example, the Sabbath law was very vague, simply commanding that the Israelites not work. The question quickly arose regarding what constituted work, to which hundreds and hundreds of rules were given to deal with every imaginable situation. These oral traditions not only interpreted the Law; they also built a " fence" around the Law. That is, the Pharisees created rules which would keep a person from even coming close to breaking the Law. A good example is the oral law forbidding giving more than 39 stripes (with the whip) as punishment, even though the Law of Moses allowed 40. This fence around the Law kept them from breaking Moses' Law if they accidentally miscounted by one. In addition to the Law, the Pharisees were great students of the remainder of the Old Testament (unlike the Sadducees, who accepted only the Pentateuch). This was probably one of the reasons they accepted the spirit world and the doctrine of the resurrection, teachings more prominent in the latter writings of the Old Testament.

Of the three major Jewish sects, the Pharisees were the most influential. Even though they were a relatively small group, they were generally respected, because they were most concerned with keeping the commands of God. Their desire for purity led them to accept for themselves the ritual purity laws designed for the priests. Another way they sought to remain pure was to separate themselves from anything unclean, including people who were likely to be in any sense unclean. Therefore they refused to associate, especially to eat, with " sinners." They, unlike the Sadducees, believed in the spirit world and therefore in angels and in the resurrection.

Interestingly, it is Luke who gives the most favorable impression of the Pharisees (although he normally speaks very negatively of them; see 7:30; 11:39-44; 12:1; 16:14). Only in Luke does Jesus eat with Pharisees (on three occasions in chapters 7, 11, and 14). Also it is Luke who narrates that some Pharisees warned Jesus to leave the area at one point because Herod wanted to kill him (13:31). Most importantly, Luke shows the reader some good Pharisees. In the book of Acts there are Pharisees who have become Christians in 15:5, and the apostle Paul apparently still claims to be a Pharisee in 23:6 and 26:5.

17-20. Teachers of the law in this context could be virtually a synonym for " Pharisees." More likely, though, it refers to those who were " specialists" in the Law, who could have belonged to any of the sects but most of whom probably were Pharisees. Although Jesus was still in Galilee, his fame had spread to Judea and Jerusalem , from which representatives had come to see Jesus. Luke once again reminds us that Jesus received power from the same source that his followers later receive power. Luke's statement that, " The power of the Lord was present," surely refers to the power bestowed by the Holy Spirit, who is almost always the source of " power" in Luke-Acts (Luke 1:35; 4:14; Acts 1:8; 10:38). Unlike Mark's account of the story (Mark 2:4) Luke describes a roof like those under which his readers lived, a roof which had tiles which could be removed. When the men lowered their friend right in front of Jesus , it was evident to Jesus that they had faith that he could heal the paralyzed man. The readers of the Gospel along with the bystanders at the scene are caught off guard when Jesus says, " Your sins are forgiven." There is no indication that Jesus was thinking of the link between sin and illness, even though that assumption was common among the people (see John 9:2). It may be that this episode underscores the priority of Jesus' teaching (forgiveness) over his healing. He offers this man what he needs most and only afterward heals his physical disability.

21a. The word translated teachers of the law in this verse is not the same as the term (nomodidavskaloi, nomodidaskaloi ) translated the same way in verse 17. Here the term is grammatei'" ( grammateis ), better translated " scribes," a group who may have been the same as the " teachers of the law" in verse 17 and the " lawyers" (nomikoiv, nomikoi ) of 11:45. It is very difficult to make distinctions between these terms or to know what group is suggested by any of them. There is at least some distinction between Pharisees and lawyers, as is clear in 11:37-54. However, the lawyers are likely a subgroup of Pharisees who actually interpret the laws for all Pharisees to keep.

21b-22. The questions of Jesus' opponents are the right ones: " Who is this fellow . . . ? Who can forgive sins but God alone?" Jesus has made his statement intentionally, in order to reveal partially his relationship with God. Their reasoning is correct (no one but God can forgive), but they refuse to follow the evidence, even when Jesus backs up his claim. Their claim that he is speaking blasphemies is understandable, although Jesus is certainly not slandering God. He is claiming to do that which only God can do. It is interesting that Jesus displays another characteristic normally reserved for God here, as he knew what they were thinking .

23-25. Jesus' question is most likely correctly punctuated in the NIV: " Which is easier: to say . . ." (rather than, " Which is easier to say: . . ." ). The question is meant to ask whether it is easier to forgive sins or to heal, not whether it is easier to say , " you are forgiven" or " you are healed." His point seems to be that granting forgiveness is more difficult because it is exclusively the right of God. He then proves his ability to forgive by healing the man, assuming that God would only allow a righteous and trustworthy man to heal. " Get up, take your mat and go home." Immediately he stood up . . . .

Jesus' statement, " The Son of Man has authority on earth," introduces for the first time the title, " Son of Man." It is a somewhat mysterious title and needs explanation.

Supplemental Study:

Son of Man

The " Son of Man" is clearly an important title, being used dozens of times in the Gospels. Most interesting is the fact that this is the term Jesus uses of himself more often than any other. And he uses it not only with his disciples but also in public. Furthermore, no one else uses this title for Jesus. It is fascinating that he uses this self-designation even though he will not directly tell anyone his true identity. One might even guess that he is being intentionally cryptic, giving some sort of hint without telling all. So what does he mean?

Even though the Hebrew idiom, son of _________ , often means simply " one characterized by _________ ," the phrase " Son of Man" in the Gospels does not mean simply " a man" or " a human being." A brief look through a concordance reveals several times on which he uses the phrase when talking about " coming on the clouds." Those texts seem to be clear allusions to Daniel 7:13, a text which uses the term " Son of Man" in an unusual sense. There Daniel has a vision in which he sees " one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed."

It appears therefore that Jesus intentionally chose an ambiguous phrase by which to identify himself. For those with " ears to hear" and those whose hearts were open, he gave enough hints for them to discover over a period of time who he was. He was the one prophesied in Daniel 7, the " messianic" figure from heaven to whom God was to give his glorious kingdom. For those with hard hearts and those who opposed him, he gave only a mysterious phrase beyond their comprehension.

26. The unusual response of those who witnessed the miracle, " We have seen remarkable things today," reminds the reader that they saw not only a miracle but one which implied that the one who performed it was certainly more than simply a human being.

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

²⁷ After this, Jesus went out and saw a tax collector by the name of Levi sitting at his tax booth. " Follow me," Jesus said to him, ²⁸ and Levi got up, left everything and followed him.

²⁹ Then Levi held a great banquet for Jesus at his house, and a large crowd of tax collectors and others were eating with them. ³⁰ But the Pharisees and the teachers of the law who belonged to their sect complained to his disciples, " Why do you eat and drink with tax collectors and 'sinners'?"

³¹ Jesus answered them, " It is not the healthy who need a doctor, but the sick. ³² I have not come to call the righteous, but sinners to repentance."

Jesus' invitation to a tax collector to become a disciple was undoubtedly scandalous to even the average Jew, much less to the Pharisees who spent their lives avoiding just such people. The call of Levi serves in Luke's narrative to re-emphasize the importance of forgiveness and the proper response to Jesus' call to discipleship. However, Luke introduces two additional themes in this story which will recur frequently. The first is Jesus' acceptance of outcasts. Hardly any group among the Jews was more despised than tax collectors, and Jesus chose to enjoy a banquet with " a large crowd of tax collectors." The second theme is that of table fellowship. Luke shows Jesus and his disciples sitting " at table" more often than the other Gospel writers combined. Why is this so important?

Supplemental Study:

Table Fellowship

In the world of Jesus, to eat with another person implied far more than that two people needed nourishment. Meeting around a common table symbolized friendship, intimacy, and unity. Most meals were eaten in the home with a person's extended family, those who shared a common lifestyle and the same values. However, even though there were no " restaurants," it was quite common both in Israel and in the larger Greco-Roman world to attend banquets in homes and in other settings, such as temples and other civic buildings.

Outside the home one would only eat with those in one's own social group, and even then the seating was arranged according to status. The host would invite only those who were social, religious, and economic equals. It brought shame upon one's family or social group to violate these customs.

Among the Jews, the priests had to live in a higher state of purity than others for six weeks during the year (before and during their temple service). This concern for ritual purity meant that they could not eat with other Jews, who for many reasons were often ritually unclean. The Pharisees, although for the most part non-priests, chose to live in a state of priestly purity year round, and therefore avoided table fellowship with those not living up to their standards.

Jesus is seen eating with a wide variety of people in Luke, including the crowds (9:10-17), Mary and Martha (10:38-42), his disciples (22:14-38; 24:29-32, 41-43), Pharisees (7:36-50; 11:37-54; 14:1-24), and tax collectors (5:27-32; 19:1-10). In other words, while the Pharisees practiced an extreme exclusivism, Jesus practiced a radical inclusiveness. Because of this, the Pharisees regularly criticized Jesus for " eating with tax collectors and sinners." Jesus intentionally violated all of the Pharisees' eating traditions: he ate with the wrong crowd, ate with unwashed hands, criticized the practice of sitting according to status, encouraged serving instead of being served, and encouraged inviting to one's banquets those who could not repay, such as the poor and disabled. In so doing, Jesus turned every meal into an acted-out parable about the standards of the kingdom of God. His followers in Acts engage in the same activity, most clearly seen in Peter's evangelization of Cornelius. When he returned to Jerusalem, the criticism he received from some Jewish believers was, " You went into the house of uncircumcised men and ate with them" (Acts 11:3).

Supplemental Study:

Outcasts and Untouchables

This is the first episode in Luke in which Jesus purposefully welcomes Israel's outcasts. Here the primary despised ones are tax collectors (see the supplemental study on " Tax Collectors" ), a group which has already been mentioned in 3:12-13 and will be seen again in 7:29, 34; 15:1; 18:10-14; 19:1-10. This episode also mentions Jesus eating with " sinners," an undefined group which Luke mentions some ten times. He probably intended to include those who, like tax collectors and prostitutes (Matt 21:31-32), were " known sinners" (those who had the reputation of willfully breaking the Law of Moses). Jesus also accepts the despised Samaritans in Luke-Acts, seen in the stories of the Good Samaritan (10:25-37), the ten lepers (17:11-19), and the reception of the gospel in Samaria in Acts 8.

We should probably add to this list those whose diseases rendered them " untouchable." Jesus constantly ministers to and even touches those whom others avoid at almost all costs. Lepers (5:13), the dead (7:14), and people with various diseases (8:44-47) and disabilities are loved and healed by Jesus. The early church carries on the practice, just as the reader has come to expect.

27-28. The fact that Levi was sitting at his tax booth suggests that he collected customs on goods bought and sold in a commercial center. Levi is identified as Matthew (the apostle) in the Gospel of Matthew (9:9), but not in that of Luke. Luke does, however, narrate that Levi followed Jesus when called, so that he would be expected to be among the twelve apostles named in 6:13-16, where the name Matthew appears. It was not uncommon for Jewish men to have two names. Just as did Peter, James, and John, Levi left everything and followed him . Once again Luke tells the reader the cost of discipleship. It costs everything (see 14:33).

29-30a. The great banquet which Levi hosted is the first of many banquets in Luke (see above). Filled with tax collectors , this meal was sure to attract the attention of the Pharisees and the teachers of the law who complained . They will do the same later on two similar occasions (15:1-2, 19:7). While they are probably not happy that Jesus associates with tax collectors, their complaint focuses on Jesus' scandalous practice of eating with them . The Pharisees complain to his disciples , perhaps to encourage them to abandon Jesus. Jesus responds to them. Perhaps Luke is subtly reminding the Christians for whom he is writing that Jesus' disciples should expect criticism for their efforts to follow Jesus in breaking down social, economic, racial, and ethnic barriers.

30b-32. Jesus' answer to their question, " Why do you eat and drink with tax collectors and 'sinners'?" very well defines and explains his mission throughout the gospel. " I have not come to call the righteous, but sinners." Jesus does not think, of course, that any are righteous, but he knows well that those who think themselves righteous will accept little of what he has to offer. Therefore he associates primarily (though not exclusively) with those who know their sinfulness and are therefore open to his offer of forgiveness. Only sinners can accept forgiveness.

Jesus calls sinners to repentance . The reader is reminded that Jesus' association with tax collectors and sinners was for the purpose of calling them to repentance. They were expected, for example, to " collect no more than the amount prescribed for you," (3:13) and, if they had cheated anyone, to " pay back four times as much" (19:8).

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

³³ They said to him, " John's disciples often fast and pray, and so do the disciples of the Pharisees, but yours go on eating and drinking."

³⁴ Jesus answered, " Can you make the guests of the bridegroom fast while he is with them? ³⁵ But the time will come when the bridegroom will be taken from them; in those days they will fast."

³⁶ He told them this parable: " No one tears a patch from a new garment and sews it on an old one. If he does, he will have torn the new garment, and the patch from the new will not match the old. ³⁷ And no one pours new wine into old wineskins. If he does, the new wine will burst the skins, the wine will run out and the wineskins will be ruined. ³⁸ No, new wine must be poured into new wineskins. ³⁹ And no one after drinking old wine wants the new, for he says, 'The old is better.'"

This episode naturally follows the former because of its concern with fasting, an obvious contrast to Jesus' eating and drinking with the tax collectors. Jesus' rejection of fasting for his disciples underscores the difference that exists between the age of promise and the age of fulfillment. Luke consistently teaches his Gentile readers about the continuity between the days of the " Law and the Prophets" and the days in which they lived. He wants them to appreciate the fact that they have been graciously allowed to join the people of God. He wants them to go to their Jewish Scriptures, even the Law of Moses, for moral instruction. However, Luke knows well the fundamental difference between the former age and the present Christian age. God has sent his Messiah; the kingdom has been inaugurated and is growing; salvation belongs to those who follow Christ. Therefore it is not a time for the mourning usually associated with fasting. It is rather a time for rejoicing.

33. Once again Luke mentions John the Baptist. This time the Pharisees use John's good reputation against Jesus, pointing out one area where Jesus and John differ. John's disciples fasted regularly, as did the Pharisees. The Pharisees apparently fasted twice a week (Luke 18:12).

Fasting was demanded of all Jews on the Day of Atonement (a time of mourning over sin) but was voluntary at other times. It often accompanied prayer, as in the present context ( fast and pray ). People fasted in order to express various emotions and desires. They would fast at times of loss, at times of asking for God's help in some undertaking, or at times of seeking God's guidance. Most often in the Gospels fasting seems to be associated with sorrow for sin or a time of special devotion to the things of God. Jesus warns against those who want to appear to be fasting (Matt 6:16-18). In the book of Acts, Jesus' followers fast and pray before sending out Paul and Barnabas on their preaching tour (Acts 13:3; see also 14:23). Jesus himself fasted during his temptation (Matt 4:2), and it is assumed that his followers will fast voluntarily at times of sorrow and of special devotion to the things of God.

34-35. Jesus uses a parable to answer this criticism, and in so doing he implies without saying so directly that he is the bridegroom for which Israel has been waiting. The point is simple: It is inappropriate to fast during the wedding party. When he says, the bridegroom will be taken from them , Jesus speaks mysteriously about that which none of his hearers could yet understand. However, Luke's readers would know well that he was talking about the crucifixion, a time when fasting would be entirely appropriate. Some understand those days in which they will fast to include the days between Jesus' crucifixion and his (still future) coming again. This is a tempting interpretation in light of the fact that Christians in the book of Acts are seen fasting and praying (Acts 13:3; 14:23).

However, the days of the early church were characterized principally as days of joy, not sorrow, in the book of Acts. It is hard to imagine that Luke thought of those days primarily as days of fasting. Therefore, it may be best to assume that the " days [in which] they will fast" are the days of Jesus' suffering, death, and entombment, but before the resurrection. Of course, there would be other times to fast, as in Acts 13:3; 14:23.

Luke will make it clear that fasting was still appropriate at times for the Christians in the book of Acts (13:3; 14:23). Christians have through the centuries gained much from the practice of fasting. However, Luke reminds his readers here that there would never again be a time of fasting and praying for the coming of the Messiah or the arrival of his kingdom. Fasting in preparation for his Second Coming and the full; arrival of the kingdom, though, is still appropriate.

36. The parable concerning the patch envisions someone actually cutting a patch from a new garment and sewing it on an old one . The foolishness of such an act is obvious: not only will it not match the old ; it also means tearing the new garment. The meaning is that some new practices would be out of place before the coming of the Messiah, and, even more importantly, some practices which looked forward to his arrival make no sense after his arrival.

37-38. The point of the analogy of the new wine and old wineskins is the same. The new wine of the messianic age cannot be held in old wineskins such as traditions demanding fasting. The new wine must be put into new wineskins, that is, times of eating and drinking to celebrate forgiveness, not a fast but a feast.

Does Luke have in mind more than fasting here? Probably so. Certain activities, such as honoring the Day of Atonement, are incomprehensible after the death of Jesus. Other practices from the earlier days, however, are still entirely in keeping with the coming of the Messiah.

39. This verse is difficult because it seems to contradict the point Jesus has been making. Since older wine is traditionally better than more recent vintages, no one . . . wants the new . Perhaps, however, that is precisely the point. Because of their assumption about old wine, some will not taste the new. They are quite sure that the old is better . In any case, whether they taste the new and find it wanting or never taste it at all, they are wrong in choosing the old over the new.

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 5:17-26

XXXV.
JESUS HEALS A PARALYTIC AT CAPERNAUM.
^aMATT. IX. 2-8; ^bMARK II. 1-12; ^cLUKE V. 17-26.

   ^c17 And it came to pass on one of those days, bwhen he entered again into Capernaum after some days, cthat he was teaching; bit was noised that he was in the house. [Luke uses the general expression [181] "those days," referring to the early portion of our Lord's ministry in Galilee. Mark says, "some days," which implies the lapse of a considerable interval. The healing of the leper created such excitement that for some time, several weeks, Jesus kept out of the cities. He now, after the excitement has subsided, quietly enters Capernaum, and probably goes to the house of Simon Peter, now looked upon as his head quarters in Capernaum (Mar 1:29). His entrance into Capernaum marks the end of his first missionary tour through Galilee.]  2 And many were gathered together, so that there was no longer room for them, no, not even about the door: and he spake the word unto them. [Oriental houses are one or two storied structures, built in the form of a square, or rectangle, with an open space in the center called the court. They have one door which opens from the street into an open space called the porch, and this porch in turn opens upon the court. In this porch there is usually a stairway leading to the roof. The roofs are invariably flat, and are surrounded by a breastwork or parapet to keep those on them from falling off. Roofs or housetops are used as we use yards, only they are somewhat private. Some think that this house was a two-storied structure, and that Jesus was teaching in the upper room or second story. If this were so, there would have been little profit to the people who clung about the street door, for they could neither see nor hear. Besides, a two-storied house would probably have been beyond the means of Simon Peter. It is more likely that Jesus was in the room opposite the porch across the court. If so, the crowd at the door might catch an occasional word, or by tiptoing obtain a momentary glance; and thus fan the hope of some ultimate satisfaction. The gospel is here called "the word," for it is the Word among words, as the Bible is the Book among books.] cand there were Pharisees and doctors of the law sitting by [the fact that they were sitting, shows that they were honored above the rest: Jesus did not increase their ill-will by any needless disrespect], who were come out of every village of Galilee and Judaea and [182] Jerusalem [It is not likely that such a gathering came together by accident. Capernaum was known to be the headquarters of Jesus, and these leaders of the people had doubtless gathered there to wait for some opportunity to see or hear Jesus. They recognized the necessity of coming to some definite judgment regarding him. We shall see in this scene the beginning of their hostility to Jesus, which developed into four objections: 1. Alleged blasphemy; 2. Intercourse with publicans and sinners; 3. Supposed neglect of ascetic duties, such as washings, fastings, etc.; 4. Alleged violation of the sabbath]: and the power of the Lord was with him to heal. [That is to say, the power of God the Father was then working in Jesus to perform miracles (Joh 14:10). Some take this as implying that other miracles had been wrought that day, before the arrival of the paralytic. But the words are more likely a preface for what follows; in which case the meaning is that the cold disbelief of the Pharisees did not prevent Jesus from working miracles, as disbelief usually did -- Mat 13:58, Mat 16:1-4.]  18 And behold, men bring {athey brought bthey come, bringing} unto him a man sick of the palsy, {cthat was palsied:} alying on a bed: bborne of four [Palsy is an abbreviation of the word "paralysis." It is caused by a cessation of the nervous activities. See Act 8:22). So far as the church forgives sins (Joh 20:23), it does it merely as the organ of God, and must do so according to the methods and ordinances laid down by God. Those who profess to forgive sin by word of mouth, should be able to make good their claim to this boasted power by healing diseases or otherwise removing the consequences of sin. Failing to do this, they must forever rest under justified suspicion that they are, wittingly or unwittingly, guilty of blasphemy.]  ^b6 But there were certain of the scribes cand the Pharisees bsitting there,  ^a3 And behold, [they] cbegan to reason, band reasoning in their hearts, asaid within themselves, csaying, ^aThis man blasphemeth.  ^b7 Why doth this that man thus speak? [A scornful expression, shown by the repetition, houtos houtoo, which means, literally, "this one these things."] ^cWho is this that speaketh blasphemies? Who can forgive sins, bbut one, even God? calone? [In classic Greek to blaspheme means to speak evil or, or to slander a person, and it is used in this sense in the New Testament (Tit 3:2, 2Pe 2:2, Jud 1:8). Its ordinary New Testament use, however, is quite different, since it is employed to designate something which reflects evil on the character and nature of God. This use is peculiar to monotheistic writers, and was unknown to the Greeks. Such blasphemies may be divided into three general heads, thus: 1. To attribute the unworthy to God. 2. To deny the worthy to God. 3. To arrogate or claim any attribute, power, authority, etc., which belongs to exclusively to God. It was under this third head that Jesus seemed to lay himself open to accusation -- an accusation entirely just if he had not been the [185] Son of God. The Pharisees were not faulty in their logic, but were mistaken in their premises; hence Jesus does not deny their doctrine; he merely corrects their mistaken application of it to himself. As to this pronounced forgiveness of Jesus, two questions arise: 1. Why did he forgive the man's sins? The haste with which the man was brought to Jesus suggests that his condition was critical; in which case the torment of sin would be the greater. As a searcher of hearts, Jesus saw the unuttered desire of the sick man, and at once responded to it. If his words meant nothing to the conscience of the man, they were wasted; but Jesus knew what was in man. 2. Why did he pronounce the forgiveness so publicly? As the terms of pardon prescribed in the law were yet in full force, this open speech of Jesus was a surprising assertion of authority. In fact, such assertions were exceptional in his ministry; for only on three recorded occasions did he thus forgive sins (Luk 7:48, Luk 23:43). Being the exceptional and not the established method of pardon, and being thus employed in the presence of so representative an audience, it was evidently used for a special purpose; and that purpose was to show that Jesus had such power, that men seeing this power might believe him to be the Son of God. He was vindicating an eternal law of the universe, in which all human beings throughout all generations would be interested; viz.: that humanity has a Ruler who can present it spotless before the throne of God (Jud 1:24). Jesus propounded his law in the presence of those most interested in exposing it if false, and most able to explode it had it not been true. Whether his words were truth or blasphemy, was the controversy between Christ and the rulers from that day to the end of his ministry -- Mat 26:65.]  ^b8 And straightway Jesus, perceiving in his spirit that they so reasoned {ctheir reasonings,} bwithin themselves,  ^a4 And Jesus knowing their thoughts [Jesus read their thoughts by his divine insight, and not because of any recognized habit or tendency on their part to criticise him, for this is the first recorded indication of hostility on the part of the Pharisees, [186] though it is hinted at, at Joh 4:1. Such discernment of the thought was to be a characteristic mark of the expected Messiah (Isa 11:2, Isa 11:3), and Jesus had it (Joh 2:25). It also is an attribute peculiar to God -- 1Ch 28:9, Jer 17:10, Rom 8:27, Rev 2:23] canswered and said {bsaith} unto them, ^aWherefore think ye evil in your hearts? [Jesus could see invisible sin, and could forgive it or condemn it, as the conditions moved him. The powers of discernment, forgiveness and condemnation make him the perfect Judge.]  ^bWhy reason ye in your hearts?  ^a5 For which is easier, bto say to the sick of the palsy, ^cThy sins are forgiven thee; bor to say, Arise, and take up thy bed, and walk? [To understand this sentence we should place the emphasis upon the word "say," because the question at issue was the power or effect of his speech. The rabbis, after their first shock of surprise, thought that Jesus feared to attempt the fraud of a so-called miracle in the presence of learned men, lest he should be detected and exposed; and hence looked upon his present action as an attempt to bear himself safely off before the public, and to maintain his standing by the use of high-sounding words. They felt that he used words of unseen effect, because he dared not use those of seen effect. This was precisely the view that Jesus knew they would take, and that he wished them to take; for by showing his ability to work in the realms of sight that which is impossible; viz.: the healing of the sick man, he could place before them proof suited to their own reasoning that he had a like ability to work the impossible in the realms of the unseen; viz.: the forgiveness of the man's sins. By thus demonstrating his authority in the eternal and physical world, Jesus assures us of his dominion over the internal and spiritual.]  10 But that ye may know that the Son of man [Daniel's name for the Messiah -- Dan 7:10-13] hath authority on earth to forgive sins [The words "on earth" are taken by some to indicate the then existing contrast between Christ's present humiliation or ministry on earth, and his future glorification or enthronement in heaven; in which case they would [187] mean that Jesus could grant now that which some might think could only be exercised hereafter. Others take them to mean the same as if Jesus had said, "You think that forgiveness can only be granted by the Father in heaven, but it can also be granted by the Son upon earth. That which you have heretofore sought from the Father you may now seek from me." The latter is probably the correct view. As to the test of power or authority, the miracle of Jesus was very convincing; for in the popular opinion sin was a cause of which disease was the effect. We are told, on the authority of later rabbis, that it was a maxim among the Jews that no diseased person could be healed till his sins were blotted out. We also recognize a correlation between sins and diseases, which the Saviour's use of this miracle justifies. A mere miracle, such as swallowing fire or causing iron to float, would not prove his ability to forgive sins. The proof consisted in the relation which disease bears to sin, and the consequent relation which healing bears to forgiveness. The connection between disease and sin is a real and necessary one. The Jews were right in seeing this connection, but they erred in thinking that they were warranted in personally criminating every one whom they found afflicted, and in judging that the weight of the affliction indicated the quantity of the sin. The Book of Job should have corrected this error. Such unrighteous judgments are condemned by Christ (Joh 9:3, Luk 13:2-5). Paralysis is, however, to-day looked upon as ordinarily the punishment of some personal sin, usually that of intemperance or sensuality], a(then saith he to the sick of the palsy), {c(he said unto him that was palsied),} I say unto thee, Arise, and take up thy couch, {bbed,} cand go up unto thy house. [What command could be more pleasant than that which bade this sick man go home forgiven and healed?]  25 And immediately he rose up {aarose,} cbefore them, band straightway took up the bed, cthat whereon he lay ["A sweet saying! The bed had borne the man; now the man bore the bed" -- Bengel], band went forth before them all aand departed to his house. [188] cglorifying God. binsomuch that they were all amazed,  8 But when the multitudes saw it, they were afraid,  ^c26 And amazement took hold on all, and they glorified God [The "all" of this passage hardly includes the scribes and Pharisees, or, if it does, their admiration of Jesus was but a momentary enthusiasm, which quickly passed away]; awho had given such authority unto men. [Some take the word "men" as the plural of category, and apply it to Christ. Others think that they regarded Jesus as a mere man among other men, and that they therefore looked upon his power as a gift given to men generally, and not as something peculiar to himself. If this latter view is correct, it is likely that they took the words "Son of man" as referring to men generally, and not as a reference to the Messiah, such as Jesus meant it to be.] bsaying, We never saw it on this fashion, cand they were filled with fear, saying, We have seen strange things to-day. [Literally, seen paradoxes: things contrary to common thought and ordinary experience. They had seen a threefold miracle: sins forgiven, thoughts read and palsy healed.]

[FFG 181-189]

McGarvey: Luk 5:27-28

XXXVI.
THE CALL OF MATTHEW.
(At or near Capernaum.)
^aMATT. IX. 9; ^bMARK II. 13, 14; ^cLUKE V. 27, 28.

   ^c27 And after these thingsa [after the healing of the paralytic] he went forth, aagain by the seaside [i. e., he left Capernaum, and sought the shore of the sea, which formed a convenient auditorium for him, and which was hence a favorite scene for his teaching]; and all the multitude resorted unto him, and he taught them.  14 And as he ^aJesus passed by from thence, he saw cand beheld aa man, ca publican, named {ccalled} Matthew, ^cLevi, bthe son of Alphaeus [It will be observed that Matthew, in his account of his call, does not make himself prominent. All [189] the evangelists keep themselves in the background. Because Mark and Luke give us the name Levi, it has been thought by some that they describe the call of a different person from the one mentioned by Matthew -- an opinion which seems to have started with Origen. But the difference in name is not an important divergence, for many in that day had two names; as, for example, Lebbæus, who was called Thaddæus; Silas, who was called Sylvanus; John, who was called Mark; etc. Moreover, it was then common to change the name; as is shown by the cases of Simon, who became Peter; Joseph, who became Barnabas; Saul, who became Paul, etc. Therefore, as we have previously suggested (Mat 10:3). It is not likely, however, that Matthew and James were brothers, for Alphæus was a very common Jewish name, and brothers are usually mentioned in pairs in the apostolic lists, and these two are not so mentioned. Pool takes the extreme view here, contending that James, Matthew, Thaddæus, and Simon Zelotes were four brethren], sitting at the place of toll [Wherever it is at all practicable, Orientals sit at their work. The place of toil was usually a booth or a small hut. Whether Matthew's booth was by the lake, to collect duties on goods and people ferried across; or whether it was by the roadside on the great highway leading from Damascus to Acco, to collect taxes on all produce brought into Capernaum, is not material. The revenues which Rome derived from conquered nations consisted of tolls, tithes, harbor duties, taxes for use of public pasture lands, and duties for the use of mines and salt works], and he saith {csaid} unto him, Follow me.  28 And he forsook all, And he arose {crose up} and followed [190] him. [Such obedience was not, of course, performed in ignorance; it indicates that Matthew was already a disciple, as were the four fisherman when they also received a like call. Matthew was now called to become a personal attendant of Jesus, preparatory to being chosen an apostle. Nor are we to conclude from the abruptness of his movements that he went off without settling accounts with the head of his office. Though it may be more dramatic to thus picture him as departing at once, yet the settlement of accounts was indispensable to his good name in the future, and in no way diminishes the reality and beauty of his sacrifice -- a beauty which Matthew himself forbears to mention, as became him (Pro 27:2). But Matthew certainly neither delayed nor sought counsel (Gal 1:15, Gal 1:16). By thus calling a publican, Jesus reproved the religious narrowness of his times.] [191]

[FFG 189-191]

McGarvey: Luk 5:29-39

LVII.
MATTHEW'S FEAST. DISCOURSE ON FASTING.
(Capernaum.)
^aMATT. IX. 10-17; ^bMARK II. 15-22; ^cLUKE V. 29-39.

   ^c29 And Levi [another name for the apostle Matthew] made him a great feast in his house:  ^b15 And it came to pass, that he was sitting {aas he sat} at meat in the {bhis} ahouse, cand there was a great multitude of publicans [Matthew had invited his old friends] and of others band abehold, many publicans and sinners came and sat down with Jesus and his disciples. bfor there were many, cthat were sitting at meat with them. band they followed him.  ^c30 And the Pharisees and their scribes {bthe scribes of the Pharisees,} [that is, the scribes which were of their party or sect] when they saw that he was eating with the sinners and publicans, c murmured against his disciples, saying, {athey said} unto his disciples, ^cWhy do ye eat and drink with the publicans and sinners? ^aWhy eateth your Teacher with the publicans and sinners? bHow is it that he eateth and drinketh with publicans and sinners? [From their standpoint, the question was natural enough. No strict Jew could eat with a Gentile (Act 11:3, Gal 2:12), and Matthew's guests were classed with the heathen.]  ^a12 But {^b17 And} awhen he ^bJesus heard it, he canswering said {bsaith} unto them, They that are whole {cin health} have no need of a physician, but they that are sick.  ^a13 But go ye and learn what this meaneth, I desire mercy, and not sacrifice [For an explanation of this passage, see Mat 22:4, Luk 14:8, Joh 2:8, Joh 2:9). Mourning and fasting would therefore ill befit such an occasion.]  ^c35 But the days will come; and when the bridegroom shall [350] be taken from them, band then will they fast in that day. {cthose days.} [Jesus here foretells the removal of his visible presence from his disciples by his ascension. His words predict but do not command a fast. He prescribed no stated fasts, and the apostolic church kept none. History shows that prescribed fasts become formal and tend to Phariseeism.]  36 And he spake also a parable unto them: No man rendeth a piece from a new garment and putteth it upon an old garment, else he will rend the new, and also the piece from the new will not agree with the old.  ^a16 And no man putteth {bseweth} a piece of undressed cloth on {aupon} an old garment; for {belse} that which should fill it up taketh from it, {afrom the garment,} bthe new from the old, and a worse rent is made. [Jesus justifies the conduct of his disciples by an appeal to the principles of the new dispensation, by which they were governed. The disciples of John looked upon Jesus as a reformer of Judaism, but he corrects their false impressions. To tear the new dispensation to pieces to renovate or embellish the old would be to injure the new and to destroy the old. By the process of fulling or dressing, new cloth was cleansed and shrunk so as to become more compact. The new cloth, therefore, had in it, so to speak, a life-element, and in its movement while shrinking it would tear the weaker fiber of the old cloth to which it was sewed, and thus enlarge the rent. The new dispensation could have rites and forms of its own, but could not conform to the rites of the Pharisees. If the conduct of his disciples had made a rent in the rabbinical traditions with regard to fasting, Jesus could not so modify the conduct of his disciples as to patch the rent without injuring the moral sense of his disciples, and without making Phariseeism a more meaningless hypocrisy than ever.]  22 And no man putteth {^a17 Neither do men put} new wine into old wine-skins: celse the the new wine will burst the skins, aand the wine citself will be {ais} spilled, band the wine perisheth, and the skins: aburst, cand the skins will perish. abut they put new wine {cnew [351] wine must be put} binto fresh wine-skins. aand both are preserved. [This parable is also an illustration of the principles set forth above. Wine was then stored in casks of skin -- usually hides of goats. Wine-skins, newly made, were elastic, and would expand to accommodate the fermentation of the new wine within. But the old wine-skins were stiff and of little strength, and would burst if fermenting liquid were confined within them.]  ^c39 And no man having drunk old wine desireth new; for he saith, The old is good. [The thought here is that as wine should be put in skins suited for it, and as, at an entertainment, the different kinds of wine should be served in appropriate succession; so, fasting should be observed on suitable occasions -- not, for instance, at a wedding.]

[FFG 349-352]

Lapide: Luk 5:1-39

CHAPTER 5

Ver. 6. — They inclosed a great multitude of fishes— for Peter had said, "At Thy word I will let down the net." "Behold here the fruit and reward of obedience. Jesus did this—1. In order that by providing them with food, He might prepare them for their vocation and ministry. I have chosen you to be My disciples, make not excuse that ye must work for your livelihood as fishermen. Behold this miraculous draft of fishes, and believe that I am able to provide you with all things necessary for life more easily and more abundantly than ye are able to provide them yourselves. 2. To teach from this miracle, that they were soon to become successful fishers of men.

Ver. 7.— And they beckoned unto their partners— becausefrom joy and wondering astonishment they were unable to speak.

Ver. 10.— Fear not (be not lost in astonishment, from henceforth you are to be fishermen in a higher sense of the word), from henceforth thou shalt catch men. ζωγζω̃ν from ζωγζέω, which means—

First, to hunt or catch some living thing, hence the Arabic translates it, from henceforth thou shalt be a fisherman, for thou shalt fish for and take men. Thou, Peter, shalt catch men, not by wounding and disabling them, as wild animals are taken; but as fish which are unhurt by the net, so thou shalt catch men not by violence or force, but through the power and operation of the spirit.

Secondly (if we derive the word from ζω̃ν and ε̉γζομαι or ε̉γείζω, to quicken, or recall to life. Hence S. Ambrose (Hexam., lib. v. cap. vi.) "Thou shalt be a life-giver to men;" and the Syriac, "Thou shalt be a fisher of men, to recall them to life." Fishermen, indeed, catch fish to provide themselves with food, but thou, 0 Peter, art to become a fisher of men, not to destroy them, but to give them life by raising them from the death of sin unto the life of righteousness, for like as fish taken from the water die, so men caught by thee become dead indeed unto sin, but alive unto God, and, in a sense, as fish are assimilated by those who feed on them, so do those who are inclosed in the Gospel net, become in very truth members of Christ. Figuratively, the ship of Peter is the Church, the head of which is Peter and his successors. The Pope is therefore the chief fisherman to whom the words of Christ apply, "Thou shalt catch men." It is the duty, therefore, of the Roman Pontiff directly and by means of others to convert the heathen, as the early occupants of the see of Rome converted the Roman people and sent apostolic men to preach the word of life to heathen lands.

Thus S. Gregory sent Augustine to convert the English people.

S. Ambrose observes, that some men, e.g., the martyrs, like fish, are taken by the hook; others, i.e., the body of the faithful, by the net, and adds, "Nets are the means whereby the Apostles catch men, for nets do not destroy but preserve what they take, and bring to the surface that which is floating below."

Nets are called in Latin "retia," because they are retentive "retinentia," of that which they have taken.—Gloss.

Ver. 32.— I came not to call the righteous but sinners to repentance i.e., to call them by means of repentance to grace and future glory. Hence as S. Ambrose acutely remarks, "If grace flows from repentance, he who thinks little of repentance forfeits grace."

Commentary -- Other

Contradiction: Luk 5:27

68. Was the man Jesus saw sitting at the tax collector's office whom he called to be his disciple named Matthew (Matthew 9:9) or Levi (Mark 2:14; Luke 5:27)?

(Category: misunderstood the historical context)

The answer to this question is exactly the same as the previous one in that both scriptures are correct. Matthew was also called Levi, as the scriptures here attest.

It is somewhat amusing to hear Mr Ally drawing so much attention to this legitimate custom. In the run-up to a debate in Birmingham, England in February 1998, he felt free to masquerade under an alternative name (Abdul Abu Saffiyah, meaning 'Abdul, the father of Saffiyah', his daughter's name) in order to gain an unfair advantage over Mr Smith, his opponent. By disguising his identity he denied Mr Smith the preparation to which he was entitled. Now here he finds it a contradictory when persons in the 1st century Palestine either use one or the other of their names, a practice which is neither illegal nor duplicitous.

There are perfectly legitimate reasons for using an alternative name. However, in the light of Mr Ally's unfair and deceitful practice outlined above, there is a ring of hypocrisy to these last two questions raised by him.

Evidence: Luk 5:32

Repentance—its necessity for salvation. See Luk 13:2 .

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 5 (Chapter Introduction)

Overview

Luk 5:1, Christ teaches the people out of Peter’s ship; Luk 5:4, in a miraculous taking of fishes, shows how he will make him and his partners fishers of men; Luk 5:12, cleanses the leper; Luk 5:16, prays in the wilderness; Luk 5:17, heals one sick of the palsy; Luk 5:27, calls Matthew the Publican; Luk 5:29, eats with sinners, as being the physician of souls; Luk 5:33, foretells the fastings and afflictions of the apostles after his ascension; Luk 5:36, and illustrates the matter by the parable of old bottles and worn garments.

Poole: Luke 5 (Chapter Introduction)

CHAPTER 5

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 5 (Chapter Introduction)

(Luk 5:1-11) The miraculous draught of fishes, Peter, James, and John called.

(Luk 5:12-16) A leper cleansed.

(Luk 5:17-26) A paralytic cured.

(Luk 5:27-39) Levi called, Christ's answer to the Pharisees.

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 5 (Chapter Introduction)

In this chapter, we have, I. Christ preaching to the people out of Peter's ship, for want of a better pulpit (Luk 5:1-3). II. The recompence he made to Peter for the loan of his boat, in a miraculous draught of fishes, by which he intimated to him and his partners his design to make them, as apostles, fishers of men (Luk 5:4-11). III. His cleansing the leper (Luk 5:12-15). IV. A short account of his private devotion and public ministry (Luk 5:16, Luk 5:17). V. His cure of the man sick of the palsy (Luk 5:18-26). VI. His calling Levi the publican, and conversing with publicans on that occasion (Luk 5:27-32). VII. His justifying his disciples in not fasting so frequently as the disciples of John and the Pharisees did (Luk 5:33-39).

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 5 (Chapter Introduction)

The Conditions Of A Miracle (Luk_5:1-11)

Touching The Untouchable (Luk_5:12-15)

The Opposition Intensifies (Luk_5:16-17)

Forgiven And Healed (Luk_5:18-26)

The Guest Of An Outcast (Luk_5:27-32)

The Happy Company (Luk_5:33-35)

The New Idea (Luk_5:36-39)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

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

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

Gill: Luke (Book Introduction)

INTRODUCTION TO LUKE

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

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

And the latter thus;

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

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

College: Luke (Book Introduction)

FOREWORD

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

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

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

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

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

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

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

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

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

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

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

AUTHORSHIP

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

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

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

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

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

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

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

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

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

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

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

DATE

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

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

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

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

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

AUDIENCE

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

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

PURPOSE

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

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

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

LUKE AND ACTS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

HISTORY AND THEOLOGY

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

SOURCES

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

THEMES

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

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

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

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

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

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

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

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

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

SECONDARY SOURCES

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

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

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

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

⁶⁹ Papyrus 69 (3rd century A.D.)

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

-College Press New Testament Commentary: with the NIV

College: Luke (Outline)

OUTLINE

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

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

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

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

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

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

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

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

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

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

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

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

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

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

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

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

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

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

C. Mary Visits Elizabeth - 1:39-45

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. Jesus Heals Many - 4:38-44

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

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

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

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

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

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

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

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

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

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

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

G. Jesus the Prophet - 7:1-50

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4. The Transfiguration - 9:28-36

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

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

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

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

1. Samaritan Opposition - 9:51-56

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

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

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

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

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

7. Jesus and Beelzebub - 11:14-28

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

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

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

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

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

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

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

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

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

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

1. The Narrow Door - 13:22-30

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

6. The Rich Ruler - 18:18-30

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

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

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

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

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

A. The Triumphal Entry - 19:28-34

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

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

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

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

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

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

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

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

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

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

B. The Last Supper - 22:7-38

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

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

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

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

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

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

A. The Resurrection - 24:1-12

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

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

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Book Introduction)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

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

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

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

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

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

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

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

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

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

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

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

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

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

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