Text -- Luke 7:36 (NET)

Jesus’ Anointing

7:36 Now one of the Pharisees asked Jesus to have dinner with him, so he went into the Pharisee’s house and took his place at the table.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 7:36

That he would eat with him ( hina phagēi met' autou ).

Second aorist active subjunctive. The use of hina after erōtaō (see also Luk 16:27) is on the border between the pure object clause and the indirect question (Robertson, Grammar , p. 1046) and the pure final clause. Luke has two other instances of Pharisees who invited Jesus to meals (Luk 11:37; Luk 14:1) and he alone gives them. This is the Gospel of Hospitality (Ragg). Jesus would dine with a Pharisee or with a publican (Luk 5:29; Mar 2:15; Mat 9:10) and even invited himself to be the guest of Zaccheus (Luk 9:5). This Pharisee was not as hostile as the leaders in Jerusalem. It is not necessary to think this Pharisee had any sinister motive in his invitation though he was not overly friendly (Plummer).

Wesley: Luk 7:36

Let the candour with which our Lord accepted this invitation, and his gentleness and prudence at this ensnaring entertainment, teach us to mingle the wisdom of the serpent, with the innocence and sweetness of the dove. Let us neither absolutely refuse all favours, nor resent all neglects, from those whose friendship is at best very doubtful, and their intimacy by no means safe.

Clarke: Luk 7:36

One of the Pharisees - Called Simon, Luk 7:40. This account is considered by many critics and commentators to be the same with that in Mat 26:6, etc., Mar 14:3; and Joh 12:3. This subject is considered pretty much at large in the notes on Mat 26:6, etc., to which the reader is requested to refer.

Calvin: Luk 7:36

36.And one of the Pharisees requested him This narrative shows the captious disposition, not only to take, but to seek out, offenses, which was manifested by those who did not know the office of Christ. A Pharisee invites Christ; from which we infer, that he was not one of those who furiously and violently opposed, nor of those who haughtily despised his doctrine. But whatever might be his mildness, he is presently offended when he sees Christ bestow a gracious reception on a woman who, in his opinion, ought not to have been permitted to approach or to converse with him; and, accordingly, disowns him as a prophet, because he does not acknowledge him to be the Mediator, whose peculiar office it was to bring miserable sinners into a state of reconciliation with God. It was something, no doubt, to bestow on Christ the honor due to a prophet; but he ought also to have inquired for what purpose he was sent, what he brought, and what commission he had received from the Father. Overlooking the grace of reconciliation, which was the main feature to be looked for in Christ, the Pharisee concluded that he was not a prophet And, certainly, had it not been that through the grace of Christ this woman had obtained the forgiveness of her sins, and a new righteousness, she ought to have been rejected.

Simon’s mistake lies only in this: Not considering that Christ came to save what was lost, he rashly concludes that Christ does not distinguish between the worthy and the unworthy. That we may not share in this dislike, let us learn, first, that Christ was given as a Deliverer to miserable and lost men, ²³⁹ and to restore them from death to life. Secondly, let every man examine himself and his life, and then we will not wonder that others are admitted along with us, for no one will dare to place himself above others. It is hypocrisy alone that leads men to be careless about themselves, ²⁴⁰ and haughtily to despise others.

TSK: Luk 7:36

one : Mat 26:6, etc. Mar 14:3-9; Joh 11:2-16

And he : Luk 7:34, Luk 11:37, Luk 14:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 7:36

One of the Pharisees - His name was Simon, Luk 7:10. Nothing more is known of him. It is not improbable, however, from what follows Luk 7:40-47, that he had been healed by the Saviour of some afflictive disease, and made this feast to show his gratitude.

Sat down to meat - The original word here means only that he placed himself or reclined at the table. The notion of "sitting"at meals is taken from modern customs, and was not practiced by the Jews. See the notes at Mat 23:6.

Meat - Supper. Food of any kind. Sat down to eat.

Poole: Luk 7:36

This was no small civility from a Pharisee, for the Pharisees were of all others, in the generality of them, the most desperate and implacable enemies of our Saviour. But God hath his number amongst all nations, and all sorts and orders of men. Our Saviour, as was said before, was of a free and open converse, and never refused any opportunity offered him to do good. We may soberly eat and drink with sinners pursuing such designs.

Haydock: Luk 7:36

A woman in the city, who was a sinner. Some say she had only been of a vain airy carriage; on that loved to be admired from her beauty and wit; but the common exposition and more conformable to the text, is, that she had been of a lewd, debauched life and conversation. (Witham) ---

Mary Magdalene.

Gill: Luk 7:36

And one of the Pharisees,.... Whose name was Simon, Luk 7:40

Desired that he would eat with him; take a meal with him, either a dinner or a supper: this he did under a disguise of respect, and show of affection to him; though very likely with a design upon him to ensnare him, or take some advantage against him if he could; for it is certain, that he did not treat him with those civilities and ceremonies commonly used to guests; see Luk 7:44.

And he went into the Pharisee's house, and sat down to meat: he made no hesitation about it, but at once accepted of his invitation, though he knew both the man and his intentions; having nothing to fear from him, and being willing to carry it courteously to all men, and give proof of what he had just now said of himself, Luk 7:34.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 7:36

¹ sn See the note on Pharisees in 5:17.

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

³ tn Here καί (kai) has been translated as “so” to indicate that Jesus’ action was the result of the Pharisee’s invitation.

⁴ tn Grk “and reclined at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

Geneva Bible: Luk 7:36

^{( 6 )} And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat.

^{( 6 )} Proud men deprive themselves of the benefits of the presence of Christ, even when he is at home with them in their houses; and these benefits the humble and base enjoy.

Commentary -- Verse Range Notes

TSK Synopsis: Luk 7:1-50

1 Christ finds a greater faith in the centurion, a Gentile than in any of the Jews;

10 heals his servant, being absent;

11 raises from death the widow's son at Nain;

18 answers John's messengers with the declaration of his miracles;

24 testifies to the people what opinion he held of John;

31 inveighs against the Jews, who with neither the manners of John nor of Jesus could be won;

36 and suffering his feet to be washed and anointed by a woman who was a sinner, he shows how he is a friend to sinners, to forgive them their sins, upon their repentance.

MHCC: Luk 7:36-50

None can truly perceive how precious Christ is, and the glory of the gospel, except the broken-hearted. But while they feel they cannot enough express self-abhorrence on account of sin, and admiration of his mercy, the self-sufficient will be disgusted, because the gospel encourages such repenting sinners. The Pharisee, instead of rejoicing in the tokens of the woman's repentance, confined his thoughts to her former bad character. But without free forgiveness none of us can escape the wrath to come; this our gracious Saviour has purchased with his blood, that he may freely bestow it on every one that believes in him. Christ, by a parable, forced Simon to acknowledge that the greater sinner this woman had been, the greater love she ought to show to Him when her sins were pardoned. Learn here, that sin is a debt; and all are sinners, are debtors to Almighty God. Some sinners are greater debtors; but whether our debt be more or less, it is more than we are able to pay. God is ready to forgive; and his Son having purchased pardon for those who believe in him, his gospel promises it to them, and his Spirit seals it to repenting sinners, and gives them the comfort. Let us keep far from the proud spirit of the Pharisee, simply depending upon and rejoicing in Christ alone, and so be prepared to obey him more zealously, and more strongly to recommend him unto all around us. The more we express our sorrow for sin, and our love to Christ, the clearer evidence we have of the forgiveness of our sins. What a wonderful change does grace make upon a sinner's heart and life, as well as upon his state before God, by the full remission of all his sins through faith in the Lord Jesus!

Matthew Henry: Luk 7:36-50

When and where this passage of story happened does not appear; this evangelist does not observe order of time in his narrative so much as the other evangelists do; but it comes in here, upon occasion of Christ's being reproached as a friend to publicans and sinners, to show that it was only for their good, and to bring them to repentance, that he conversed with them; and that those whom he admitted hear him were reformed, or in a hopeful way to be so. Who this woman was that here testified so great an affection to Christ does not appear; it is commonly said to be Mary Magdalene, but I find no ground in scripture for it: she is described (Luk 8:2 and Mar 16:9) to be one out of whom Christ had cast seven devils; but that is not mentioned here, and therefore it is probable that it was not she. Now observe here,

I. The civil entertainment which a Pharisee gave to Christ, and his gracious acceptance of that entertainment (Luk 7:36): One of the Pharisees desired him that he would eat with him, either because he thought it would be a reputation to him to have such a guest at his table or because his company would be an entertainment to him and his family and friends. It appears that this Pharisee did not believe in Christ, for he will not own him to be a prophet (Luk 7:39), and yet our Lord Jesus accepted his invitation, went into his house, and sat down to meat, that they might see he took the same liberty with Pharisees that he did with publicans, in hopes of doing them good. And those may venture further into the society of such as are prejudiced against Christ, and his religion, who have wisdom and grace sufficient to instruct and argue with them, than others may.

II. The great respect which a poor penitent sinner showed him, when he was at meat in the Pharisee's house. It was a woman in the city that was a sinner, a Gentile, a harlot, I doubt, known to be so, and infamous. She knew that Jesus sat at meat in the Pharisee's house, and, having been converted from her wicked course of life by his preaching, she came to acknowledge her obligations to him, having no opportunity of doing it in any other way than by washing his feet, and anointing them with some sweet ointment that she brought with her for that purpose. The way of sitting at table then was such that their feet were partly behind them. Now this woman did not look Christ in the face, but came behind him, and did the part of a maid-servant, whose office it was to wash the feet of the guests (1Sa 25:41) and to prepare the ointments.

Now in what this good woman did, we may observe,

1. Her deep humiliation for sin. She stood behind him weeping; her eyes had been the inlets and outlets of sin, and now she makes them fountains of tears. Her face is now foul with weeping, which perhaps used to be covered with paints. Her hair now made a towel of, which before had been plaited and adorned. We have reason to think that she had before sorrowed for sin; but, now that she had an opportunity of coming into the presence of Christ, the wound bled afresh and her sorrow was renewed. Note, It well becomes penitents, upon all their approaches to Christ, to renew their godly sorrow and shame for sin, when he is pacified, Eze 16:63.

2. Her strong affection to the Lord Jesus. This was what our Lord Jesus took special notice of, that she loved much, Luk 7:42, Luk 7:47. She washed his feet, in token of her ready submission to the meanest office in which she might do him honour. Nay, she washed them with her tears, tears of joy; she was in a transport, to find herself so near her Saviour, whom her soul loved. She kissed his feet, as one unworthy of the kisses of his mouth, which the spouse coveted, Son 1:2. It was a kiss of adoration as well as affection. She wiped them with her hair, as one entirely devoted to his honour. Her eyes shall yield water to wash them, and her hair be a towel to wipe them; and she anointed his feet with the ointment, owning him hereby to be the Messiah, the Anointed. She anointed his feet in token of her consent to God's design in anointing his head with the oil of gladness. Note, All true penitents have a dear love to the Lord Jesus.

III. The offence which the Pharisee took at Christ, for admitting the respect which this poor penitent paid him (Luk 7:39): He said within himself (little thinking that Christ knew what he thought), This man, if he were a prophet, would then have so much knowledge as to perceive that this woman is a sinner, is a Gentile, is a woman of ill fame, and so much sanctity as therefore not to suffer her to come so near him; for can one of such a character approach a prophet, and his heart not rise at it? See how apt proud and narrow souls are to think that others should be as haughty and censorious as themselves. Simon, if she had touched him, would have said, Stand by thyself, come not near me, for I am holier than thou (Isa 65:5); and he thought Christ should say so too.

IV. Christ's justification of the woman in what she did to him, and of himself in admitting it. Christ knew what the Pharisee spoke within himself, and made answer to it: Simon, I have something to say unto thee, Luk 7:40. Though he was kindly entertained at his table, yet even there he reproved him for what he saw amiss in him, and would not suffer sin upon him. Those whom Christ hath something against he hath something to say to, for his Spirit shall reprove. Simon is willing to give him the hearing: He saith, Master, say on. Though he could not believe him to be a prophet (because he was not so nice and precise as he was), yet he can compliment him with the title of Master, among those that cry Lord, Lord, but do not the things which he saith. Now Christ, in his answer to the Pharisee, reasons thus: - It is true this woman has been a sinner: he knows it; but she is a pardoned sinner, which supposes her to be a penitent sinner. What she did to him was an expression of her great love to her Saviour, by whom her sins were forgiven. If she was pardoned, who had been so great a sinner, it might reasonably be expected that she should love her Saviour more than others, and should give greater proofs of it than others; and if this was the fruit of her love, and flowing from a sense of the pardon of her sin, it became him to accept of it, and it ill became the Pharisee to be offended at it. Now Christ has a further intention in this. The Pharisee doubted whether he was a prophet or no, nay, he did in effect deny it; but Christ shows that he was more than a prophet, for he is one that has power on earth to forgive sins, and to whom are due the affections and thankful acknowledgments of penitent pardoned sinners. Now, in his answer,

1. He by a parable forces Simon to acknowledge that the greater sinner this woman had been the greater love she ought to show to Jesus Christ when her sins were pardoned, Luk 7:41-43. A man had two debtors that were both insolvent, but one of them owed him ten times more than the other. He very freely forgave them both, and did not take the advantage of the law against them, did not order them and their children to be sold, or deliver them to the tormentors. Now they were both sensible of the great kindness they had received; but which of them will love him most? Certainly, saith the Pharisee, he to whom he forgave most; and herein he rightly judged. Now we, being obliged to forgive, as we are and hope to be forgiven, may hence learn the duty between debtor and creditor.

(1.) The debtor, if he have any thing to pay, ought to make satisfaction to his creditor. No man can reckon any thing his own or have any comfortable enjoyment of it, but that which is so when all his debts are paid.

(2.) If God in his providence have disabled the debtor to pay his debt, the creditor ought not to be severe with him, nor to go to the utmost rigour of the law with him, but freely to forgive him. Summum jus est summa injuria - The law stretched into rigour becomes unjust. Let the unmerciful creditor read that parable, Mat 18:23, etc., and tremble; for they shall have judgment without mercy that show no mercy.

(3.) The debtor that has found his creditors merciful ought to be very grateful to them; and, if he cannot otherwise recompense them, ought to love them. Some insolvent debtors, instead of being grateful, are spiteful, to their creditors that lose by them, and cannot give them a good word, only because they complain, whereas losers may have leave to speak. But this parable speaks of God as the Creator (or rather of the Lord Jesus himself, for he it is that forgives, and is beloved by, the debtor) and sinners are the debtors: and so we may learn here, [1.] That sin is a debt, and sinners are debtors to God Almighty. As creatures, we owe a debt, a debt of obedience to the precept of the law, and, for non-payment of that, as sinners, we become liable to the penalty. We have not paid our rent; nay, we have wasted our Lord's goods, and so we become debtors. God has an action against us for the injury we have done him, and the omission of our duty to him. [2.] That some are deeper in debt to God, by reason of sin, than others are: One owed five hundred pence and the other fifty. The Pharisee was the less debtor, yet he a debtor too, which was more than he thought himself, but rather that God was his debtor, Luk 18:10, Luk 18:11. This woman, that had been a scandalous notorious sinner, was the greater debtor. Some sinners are in themselves greater debtors than others, and some sinners, by reason of divers aggravating circumstances, greater debtors; as those that have sinned most openly and scandalously, that have sinned against greater light and knowledge, more convictions and warnings, and more mercies and means. [3.] That, whether our debt be more or less, it is more than we are able to pay: They had nothing to pay, nothing at all to make a composition with; for the debt is great, and we have nothing at all to pay it with. Silver and gold will not pay our debt, nor will sacrifice and offering, no, not thousands of rams. No righteousness of our own will pay it, no, not our repentance and obedience for the future; for it is what we are already bound to, and it is God that works it within us. [4.] That the God of heaven is ready to forgive, frankly to forgive, poor sinners, upon gospel terms, though their debt be ever so great. If we repent, and believe in Christ, our iniquity shall not be our ruin, it shall not be laid to our charge. God has proclaimed his name gracious and merciful, and ready to forgive sin; and, his Son having purchased pardon for penitent believers, his gospel promises it to them, and his Spirit seals it and gives them the comfort of it. [5.] That those who have their sins pardoned are obliged to love him that pardoned them; and the more is forgiven them, the more they should love him. The greater sinners any have been before their conversion, the greater saints they should be after, the more they should study to do for God, and the more their hearts should be enlarged in obedience. When a persecuting Saul became a preaching Paul he laboured more abundantly.

2. He applies this parable to the different temper and conduct of the Pharisee and the sinner towards Christ. Though the Pharisee would not allow Christ to be a prophet, Christ seems ready to allow him to be in a justified state, and that he was one forgiven, though to him less was forgiven. He did indeed show some love to Christ, in inviting him to his house, but nothing to what this poor woman showed. "Observe,"saith Christ to him, "she is one that has much forgiven her, and therefore, according to thine own judgment, it might be expected that she should love much more than thou dost, and so it appears. Seest thou this woman? Luk 7:44. Thou lookest upon her with contempt, but consider how much kinder a friend she is to me than thou art; should I then accept thy kindness, and refuse hers?"(1.) "Thou didst not so much as order a basin of water to be brought, to wash my feet in, when I came in, wearied and dirtied with my walk, which would have been some refreshment to me; but she has done much more: she has washed my feet with tears, tears of affection to me, tears of affliction for sin, and has wiped them with the hairs of her head, in token of her great love to me."(2.) "Thou didst not so much as kiss my cheek"(which was a usual expression of a hearty and affectionate welcome to a friend); "but this woman has not ceased to kiss my feet (Luk 7:45), thereby expressing both a humble and an affectionate love."(3.) "Thou didst not provide me a little common oil, as usual, to anoint my head with; but she has bestowed a box of precious ointment upon my feet (Luk 7:46), so far has she outdone thee."The reason why some people blame the pains and expense of zealous Christians, in religion, is because they are not willing themselves to come up to it, but resolve to rest in a cheap and easy religion.

3. He silenced the Pharisee's cavil: I say unto thee, Simon, her sins, which are many, are forgiven, Luk 7:47. He owns that she had been guilty of many sins: "But they are forgiven her, and therefore it is no way unbecoming in me to accept her kindness. They are forgiven, for she loved much. "It should be rendered, therefore she loved much; for it is plain, by the tenour of Christ's discourse, that the loving much was not the cause, but the effect, of her pardon, and of her comfortable sense of it; for we love God because he first loved us; he did not forgive us because we first loved him. "But to whom little is forgiven, as is to thee, the same loveth little, as thou dost."Hereby he intimates to the Pharisee that his love to Christ was so little that he had reason to question whether he loved him at all in sincerity; and, consequently, whether indeed his sin, though comparatively little, were forgiven him. Instead of grudging greater sinners the mercy they find with Christ, upon their repentance, we should be stirred up by their example to examine ourselves whether we be indeed forgiven, and do love Christ.

4. He silenced her fears, who probably was discouraged by the Pharisee's conduct, and yet would not so far yield to the discouragement as to fly off. (1.) Christ said unto her, Thy sins are forgiven, Luk 7:48. Note, The more we express our sorrow for sin, and our love to Christ, the clearer evidence we have of the forgiveness of our sins; for it is by the experience of a work of grace wrought in us that we obtain the assurance of an act of grace wrought for us. How well was she paid for her pains and cost, when she was dismissed with this word from Christ, Thy sins are forgiven! and what an effectual prevention would this be of her return to sin again! (2.) Though there were those present who quarrelled with Christ, in their own minds, for presuming to forgive sin, and to pronounce sinners absolved (Luk 7:49), as those had done (Mat 9:3), yet he stood to what he had said; for as he had there proved that he had power to forgive sin, by curing the man sick of the palsy, and therefore would not here take notice of the cavil, so he would now show that he had pleasure in forgiving sin, and it was his delight; he loves to speak pardon and peace to penitents: He said to the woman, Thy faith hath saved thee, Luk 7:50. This would confirm and double her comfort in the forgiveness of her sin, that she was justified by her faith. All these expressions of sorrow for sin, and love to Christ, were the effects and products of faith; and therefore, as faith of all graces doth most honour God, so Christ doth of all graces put most honour upon faith. Note, They who know that their faith hath saved them may go in peace, may go on their way rejoicing.

Barclay: Luk 7:36-50

This story is so vivid that it makes one believe that Luke may well have been an artist.

(i) The scene is the courtyard of the house of Simon the Pharisee. The houses of well-to-do people were built round an open courtyard in the form of a hollow square. Often in the courtyard there would be a garden and a fountain; and there in the warm weather meals were eaten. It was the custom that when a Rabbi was at a meal in such a house, all kinds of people came in--they were quite free to do so--to listen to the pearls of wisdom which fell from his lips. That explains the presence of the woman.

When a guest entered such a house three things were always done. The host placed his hand on the guest's shoulder and gave him the kiss of peace. That was a mark of respect which was never omitted in the case of a distinguished Rabbi. The roads were only dust tracks, and shoes were merely soles held in place by straps across the foot. So always cool water was poured over the guest's feet to cleanse and comfort them. Either a pinch of sweet-smelling incense was burned or a drop of attar of roses was placed on the guest's head. These things good manners demanded, and in this case not one of them was done.

In the east the guests did not sit, but reclined, at table. They lay on low couches, resting on the left elbow, leaving the right arm free, with the feet stretched out behind; and during the meal the sandals were taken off. That explains how the woman was standing beside Jesus' feet.

(ii) Simon was a Pharisee, one of the separated ones. Why should such a man invite Jesus to his house at all? There are three possible reasons.

(a) It is just possible that he was an admirer and a sympathizer, for not all the Pharisees were Jesus' enemies (compare Luk 13:31). But the whole atmosphere of discourtesy makes that unlikely.

(b) It could be that Simon had invited Jesus with the deliberate intention of enticing him into some word or action which might have been made the basis of a charge against him. Simon may have been an agent provocateur. Again it is not likely, because in Luk 7:40Simon gives Jesus the title, Rabbi.

© Most likely, Simon was a collector of celebrities; and with a half-patronising contempt he had invited this startling young Galilaean to have a meal with him. That would best explain the strange combination of a certain respect with the omission of the usual courtesies. Simon was a man who tried to patronize Jesus.

(iii) The woman was a bad woman, and a notoriously bad woman, a prostitute. No doubt she had listened to Jesus speak from the edge of the crowd and had glimpsed in him the hand which could lift her from the mire of her ways. Round her neck she wore, like all Jewish women, a little phial of concentrated perfume; they were called alabasters; and they were very costly. She wished to pour it on his feet, for it was all she had to offer. But as she saw him the tears came and fell upon his feet. For a Jewish woman to appear with hair unbound was an act of the gravest immodesty. On her wedding day a girl bound up her hair and never would she appear with it unbound again. The fact that this woman loosed her long hair in public showed how she had forgotten everyone except Jesus.

The story demonstrates a contrast between two attitudes of mind and heart.

(i) Simon was conscious of no need and therefore felt no love, and so received no forgiveness. Simon's impression of himself was that he was a good man in the sight of men and of God.

(ii) The woman was conscious of nothing else than a clamant need, and therefore was overwhelmed with love for him who could supply it, and so received forgiveness.

The one thing which shuts a man off from God is self-sufficiency. And the strange thing is that the better a man is the more he feels his sin. Paul could speak of sinners "of whom I am foremost" (1Ti 1:15). Francis of Assisi could say, "There is nowhere a more wretched and a more miserable sinner than I." It is true to say that the greatest of sins is to be conscious of no sin; but a sense of need will open the door to the forgiveness of God, because God is love, and love's greatest glory is to be needed.

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 7:1-50

D. Jesus' compassion for people ch. 7

This section of Luke's Gospel records Jesus revealing Himself further to the people. Luke presented Him as the fulfillment of prophecies about God's gracious intervention into life (e.g., Isa. 61:1-2a; cf. Luke 4:18). Jesus met many needs of people, both physical and spiritual. Luke pictured Jesus showing compassion on a Gentile, a widow, and a sinful woman. The multitudes generally regarded these gracious acts as evidences of a divine visitation. However the Pharisees viewed them with suspicion.

"In his ministry Jesus intervenes on the side of the oppressed and excluded, assuring them that they share in God's salvation and defending them against others who want to maintain their own superiority at the expense of such people. The groups for whom Jesus intervenes are not sharply defined and delimited. They include a number of partly overlapping groups. In his ministry Jesus helps the poor, sinners, tax collectors, women, Samaritans, and Gentiles. Each of these groups was excluded or subordinated in the society to which Jesus spoke, and the Lukan narrator seems to be especially interested in Jesus' ministry to these people."²¹⁷

Constable: Luk 7:36-50

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

This incident, appearing only in Luke's Gospel, illustrates the truth just expressed in verse 35. Here is a case in point of what Jesus had just described happening (v. 34). Jesus reached out to a sinner only to receive criticism from a fastidious Pharisee. The love that the woman lavished on Jesus contrasts with Simon the Pharisee's lack of love for Him. The motif of Jesus' identity is also significant in this story since Jesus had forgiven the woman's sins, and this raised a question about His authority. Again Luke featured a woman in his narrative showing Jesus' concern for women. There are some similarities between this story and the one about Mary anointing Jesus' feet in Simon the leper's house, but that was a different incident (cf. Matt. 26:6-13; Mark 14:3-9; John 12:1-8).

". . . the story of the sinful woman in the Pharisee's house reminds us of the previous conflict over Jesus' authority to release sins, suggesting that this is a continuing conflict. This reminder may also help readers to recall Jesus' basic claim of authority to release sins in 5:24."²²⁴

7:36 We should not overlook the fact that Jesus accepted an invitation to dinner from a Pharisee. He did not cut all the religious leaders off simply because most of them rejected Him. He dealt with people as individuals. Simon appears to have been a critic rather than a disciple of His. Nevertheless Jesus accepted his invitation.

7:37 Social custom allowed needy people to visit such meals and to partake of some of the leftovers.²²⁵ Moreover it was not unusual for people to drop in when a rabbi was visiting.²²⁶ Luke gallantly omitted describing why the woman was a sinner, though the commentators love to guess. The point was that she was a member of the social class called sinners that the Pharisees regarded as treating the law loosely.

7:38 Jesus was probably reclining on a divan to eat with His head and arms close to the table and His feet stretched out away from it, as was customary at important meals. The woman's sacrificial gift and her tears raise questions the text does not answer. Was she grateful to Jesus for some act of kindness that He had showed her, or was she seeking His help? By constantly kissing (Gr. katephilei, the imperfect tense) Jesus' feet the woman was expressing her affection, respect, and submission (cf. 1 Sam. 10:1). Normally people anointed the heads of others, not their feet.

7:39 Simon deduced that Jesus could not be a prophet since if He was He would not permit a sinful woman to do what this woman was doing. The touch of a "sinner" brought ceremonial defilement.

7:40 Simon had no reason to expect Jesus' words to him to have anything to do with what Simon had been thinking. Simon had concluded that Jesus could not tell sinners from non-sinners. He would now learn that Jesus knew what was in his heart (cf. 5:22). Simon politely addressed Jesus as "teacher" (Gr. didaskale, Luke's equivalent of "rabbi," cf. 9:38; 20:21, 38; 21:7; 22:11), less than a prophet.

7:41-42 Jesus proceeded to tell His host a parable about two debtors. A denarius was worth one day's wage for an agricultural laborer. Regardless of the buying power of the money in view obviously both men owed considerable debts, but one was 10 times greater than the other. Jesus regarded love as the expression of gratitude.

7:43 The answer to Jesus' question may have been obvious to Simon though he seems to have known very little about forgiveness and love. However, he apparently knew that Jesus sometimes used questions to lure His critics into a trap. So he replied with uneasy reluctance allowing the possibility that the answer might not be as obvious as it appeared to be.

7:44-46 Jesus probably surprised Simon by making the woman the focus of his parable and by contrasting her with Simon. Moreover Jesus made her the heroine and Simon the villain, the opposite of how Simon thought. All the things Simon had failed to do for Jesus were courtesies that hosts frequently extended their guests. However Simon had not acted discourteously. He had just not performed any special acts of hospitality on Jesus.²²⁷ The oil in view would have been olive oil that was plentiful and inexpensive. The woman, however, had gone far beyond courtesy and had made unusual sacrifices for Jesus out of love. Simon appears in the incident as the greater sinner of the two.

7:47 Jesus next drew a conclusion from what He had just said. The woman's great love showed that she had received great forgiveness. Jesus did not mean that she had earned great forgiveness with her great love. Her love was the result of, not the reason for, her forgiveness. This is clear from the parable (vv. 42-43) as well as from Jesus' later statement that it was her faith, not her love, that had saved her (v. 50). As a maxim, the intensity of one's love tends to be proportionate to his perception of the greatness of his forgiveness.

7:48 Jesus now confirmed to the woman what had already taken place. This was a word of assurance. Jesus used the perfect tense in Greek (sosoken). We could translate it, "Your sins have been forgiven and stand forgiven." She had evidently obtained God's forgiveness sometime before she entered Simon's house. Jesus was not now imparting forgiveness to her for the first time but was commenting on her forgiven condition. This is clear because throughout the story Jesus consistently regarded the woman as a forgiven person. Her acts of love sprang from her sense of gratitude for having received forgiveness. Jesus had earlier forgiven the sins of the paralytic man in Capernaum (5:20). Here he did not forgive the sins of the sinful woman but announced authoritatively that they stood forgiven.

7:49 Some of the people present mistakenly assumed that Jesus was forgiving the woman's sins. This again raised the question of who He was (cf. v. 39; 5:21). Jesus did not answer it nor did Luke. Those present and the readers could and can draw their own conclusion, which should have been and should be obvious by now.

7:50 Jesus concluded the incident by giving the woman a further word of encouragement and clarification. It was her faith, not her love, that had resulted in her salvation, of which her forgiveness was a part. Consequently she could depart at peace about her condition even though others might continue to regard her as a "sinner" (cf. 8:48; 17:19; 18:42). Here salvation has the larger meaning of spiritual deliverance. This is clear because of Jesus' previous comments about forgiveness and the lack of reference to physical deliverance (i.e., healing). Likewise the common Jewish farewell, "May God's peace be yours" (Judg. 18:6; 1 Sam. 1:17; 2 Sam. 15:9; 1 Kings 22:17; Acts 16:36; James 2:16), assumes a larger meaning when connected with spiritual salvation. This woman was able to go into a lasting condition of peace because of her faith (cf. Rom. 5:1).

". . . 7:36-50 is the first of three reported occasions (see 11:37-54; 14:1-24) on which Jesus is invited to dine at a Pharisee's house, and each of the three is a comparatively lengthy scene. This type-scene repetition suggests that this is a characteristic situation during Jesus' ministry and one of special interest to the narrator. Each of these scenes is an occasion of conflict."²²⁸

College: Luk 7:1-50

LUKE 7

G. JESUS THE PROPHET (7:1-50)

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

¹ When Jesus had finished saying all this in the hearing of the people, he entered Capernaum. ² There a centurion's servant, whom his master valued highly, was sick and about to die. ³ The centurion heard of Jesus and sent some elders of the Jews to him, asking him to come and heal his servant. ⁴ When they came to Jesus, they pleaded earnestly with him, " This man deserves to have you do this, ⁵ because he loves our nation and has built our synagogue." ⁶ So Jesus went with them.

He was not far from the house when the centurion sent friends to say to him: " Lord, don't trouble yourself, for I do not deserve to have you come under my roof. ⁷ That is why I did not even consider myself worthy to come to you. But say the word, and my servant will be healed. ⁸ For I myself am a man under authority, with soldiers under me. I tell this one, 'Go,' and he goes; and that one, 'Come,' and he comes. I say to my servant, 'Do this,' and he does it."

⁹ When Jesus heard this, he was amazed at him, and turning to the crowd following him, he said, " I tell you, I have not found such great faith even in Israel." ¹⁰ Then the men who had been sent returned to the house and found the servant well.

Like most of Luke's miracle stories, this story is much more than Jesus doing a miracle, even though it is amazing because it is done by just saying the word, and that from a distance. The recipient of this miracle is a Gentile who has more faith than those in Israel. Luke includes this story to foreshadow the coming Gentile mission in the book of Acts. It also looks back to the story of Elisha's healing a Gentile military officer (Naaman), a story already referred to in Jesus' inaugural sermon (4:27). The telling of the story of the first Gentile convert in Acts 10, also a centurion, will make the careful reader recall this story on several counts.

1. Jesus returns to Capernaum (see 4:23, 31), the town identified by Mark as the " home" of Jesus (Mark 2:1). A centurion was normally a Roman military leader who had charge of one hundred men. This particular centurion may not have been Roman, since Rome had no troops stationed in Capernaum at this time. However, it is clear that he was a Gentile, as verses 5 and 9 imply.

2-5. Because he had a servant who was about to die and he had heard about Jesus, he sent some elders. The elders were the leaders of the local synagogue, the governing board for the Jewish community (called a gerousiva [ gerousia ], as in Acts 5:21). The elders told Jesus that the centurion deserves to have you do this, because he loves our nation (the Jewish people). He may have been a " God-fearer," a Gentile who worshiped Israel's God and respected the moral code of Judaism. In the book of Acts the most responsive people to the gospel were often God-fearers. It was not unusual for Gentiles living among Jews to help support the synagogue, although it is unusual for a Gentile to have built a synagogue .

6-7. The centurion sent friends to Jesus to ask Jesus to come to him. There may be a parallel with the story of Elisha's healing of Naaman, who received Elisha's miracle because of a Jewish intermediary (the servant girl; see 2 Kgs 5:1-14). His Jewish friends relayed his message that he did not deserve to have Jesus come to him and that he had not personally come to Jesus because he did not even consider himself worthy . It may be that he was being sensitive to Jewish scruples about associating with Gentiles, but even more than that, this Gentile had an unusual awareness of the great worthiness and holiness of Jesus (as had Peter in 5:8: " Go away from me, Lord" ). He had faith that Jesus had such power that he could simply say the word, and his servant would be healed . The centurion's thinking was that even with his own (limited) authority , he could simply issue a command, and his will would be done. He reasoned that Jesus, with his extraordinary authority, would be able to heal even without the benefit of special salves (such as Elisha used), touch, or even sight.

9-10. The final statements of Jesus are often found to provide the central point in Gospel stories, and this seems to be the case in this episode. In Luke's day when the Gentile believers seemed to be outnumbering the Jewish believers, this story would be told to suggest that even from the beginning, Gentiles had exhibited great faith.

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

¹¹ Soon afterward, Jesus went to a town called Nain, and his disciples and a large crowd went along with him. ¹² As he approached the town gate, a dead person was being carried out - the only son of his mother, and she was a widow. And a large crowd from the town was with her. ¹³ When the Lord saw her, his heart went out to her and he said, " Don't cry."

¹⁴ Then he went up and touched the coffin, and those carrying it stood still. He said, " Young man, I say to you, get up!" ¹⁵ The dead man sat up and began to talk, and Jesus gave him back to his mother.

¹⁶ They were all filled with awe and praised God. " A great prophet has appeared among us," they said. " God has come to help his people." ¹⁷ This news about Jesus spread throughout Judea ^a and the surrounding country.

^a 17 Or the land of the Jews

The raising of the widow's son (found only in Luke) is a companion story to the healing of the centurion's son. Together they recall Jesus' sermon at Nazareth (4:16-30), in which he portrayed himself as the expected prophet like Elisha and Elijah, who, respectively, healed a Gentile officer and raised the son of a widow. In this story Jesus also raises from the dead the son of a widow, his most spectacular miracle yet. The response from the people shows that they see the prophetic nature of his actions, as they proclaim, " A great prophet has appeared among us."

11-17. As Jesus walks to the town called Nain , he is still very popular, being attended by a crowd which meets another crowd, this one a funeral procession. The death of the only son of a widow was doubly tragic, because widows in the ancient world were often doomed to poverty, having no one to support them. (Luke has a special fondness for widows, mentioning them on six occasions in his Gospel and twice in Acts.) After Jesus touched the coffin and commanded him to get up , the dead man sat up . Luke uses the exact words of 1 Kings 17:23 (when Elijah raised the son of the widow at Zarephath) when he writes the beautiful words, Jesus gave him back to his mother . Luke's readers recall Jesus' previous comments about Elijah's miracle from the Nazareth sermon in which he explained what type of Messiah he was to be. The clear implication there was that he was to be a prophetic Messiah, greater even than the prophet Elijah. This miracle convinces the crowd that a great prophet has appeared among us , no doubt because he performed a miracle just like that of Elijah. The crowd's words are probably meant to suggest that Jesus is the great prophet promised by Moses in Deuteronomy 18:15: " The Lord your God will raise up for you a prophet like me." The last words of the crowd, " God has come (ejpeskevyato, epeskepsato ) to help his people," recall Zechariah's prophecy of 1:68: " He has come ( epeskepsato ) and has redeemed his people ."

Luke's narration of Peter's sermon in Acts 3 confirms this Lukan identification of Jesus as the expected prophet-Messiah, as Peter quotes Deuteronomy 18:15 and identifies Jesus as that prophet (Acts 3:21). A number of scholars have argued that this is the leading theme in Luke-Acts, since it encompasses many other Lukan themes, such as the type of ministry of Messiah Jesus (preaching and healing), the rejection by Israel (Israel always rejects those God sends), and the mission to the Gentiles (the Elisha and Elijah stories).

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

¹⁸ John's disciples told him about all these things. Calling two of them, ¹⁹ he sent them to the Lord to ask, " Are you the one who was to come, or should we expect someone else?"

²⁰ When the men came to Jesus, they said, " John the Baptist sent us to you to ask, 'Are you the one who was to come, or should we expect someone else?'"

²¹ At that very time Jesus cured many who had diseases, sicknesses and evil spirits, and gave sight to many who were blind. ²² So he replied to the messengers, " Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy ^a are cured, the deaf hear, the dead are raised, and the good news is preached to the poor. ²³ Blessed is the man who does not fall away on account of me."

²⁴ After John's messengers left, Jesus began to speak to the crowd about John: " What did you go out into the desert to see? A reed swayed by the wind? ²⁵ If not, what did you go out to see? A man dressed in fine clothes? No, those who wear expensive clothes and indulge in luxury are in palaces. ²⁶ But what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. ²⁷ This is the one about whom it is written:

" 'I will send my messenger ahead of you,

who will prepare your way before you.' ^b

²⁸ I tell you, among those born of women there is no one greater than John; yet the one who is least in the kingdom of God is greater than he."

²⁹ (All the people, even the tax collectors, when they heard Jesus' words, acknowledged that God's way was right, because they had been baptized by John. ³⁰ But the Pharisees and experts in the law rejected God's purpose for themselves, because they had not been baptized by John.)

³¹" To what, then, can I compare the people of this generation? What are they like? ³² They are like children sitting in the marketplace and calling out to each other:

" 'We played the flute for you,

and you did not dance;

we sang a dirge,

and you did not cry.'

³³ For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.' ³⁴ The Son of Man came eating and drinking, and you say, 'Here is a glutton and a drunkard, a friend of tax collectors and " sinners." ' ³⁵ But wisdom is proved right by all her children."

^a 22 The Greek word was used for various diseases affecting the skin - not necessarily leprosy. ^b 27 Mal. 3:1

Luke continues to portray Jesus as the expected messianic prophet in this account of the visit of John's disciples. Apparently some doubts have arisen in John's mind about Jesus, since Jesus' ministry looked nothing like what he and most Jews were expecting of the Messiah. (May we assume that John also expected a new David to rule righteously over political Israel?) Jesus' response is reminiscent of his Nazareth sermon in which he defined his mission: " the blind receive sight, the lame walk, . . . the dead are raised, and the poor have good news preached to them." His final words to John's messengers call on all to accept this definition of Messiah. And they sound a warning against every generation which would remake Jesus in its own image and to its own liking.

18-22. John's disciples were very loyal to him, even many decades after his death. Luke highlights several of his disciples (or at least former disciples) in Luke-Acts. John has to send disciples because he is in prison (3:20), and they ask if Jesus is the one who was to come . Luke's readers remember that John has already spoken of the " one more powerful than I [who] will come," the one who is the Messiah. Jesus' answer calls on them simply to report to John what you have seen and heard . The activities he then mentions are precisely the ones Luke has told about thus far: healing of the blind , the lame, those who have leprosy, the deaf ; raising of the dead ; and the preaching of good news to the poor . John was expected to be able to understand Jesus' messianic mission on the basis of these activities, perhaps because he was expected to know of the prophecies of Isaiah 61. Luke's readers, of course, know exactly what these activities mean, because these words intentionally echo the words of Jesus' inaugural sermon at Nazareth (4:18-19).

23. Those who were looking for the Messiah to recreate the days of David and Solomon and to deal with the Romans were disappointed by Jesus' vision of the messianic future. Others were bound to be just as disappointed when Jesus also rejected their view of the Messiah. Perhaps John wondered where the fiery preaching of the coming wrath was. Jesus knows well that there will be many who doubt, and so he ends with this ominous message: " Blessed is the man who does not fall away on account of me."

Part two of this passage dealing with John encourages an appreciation of John; and yet at the same time it speaks of the wonderful blessing of being a part of the kingdom about which John could only prophesy.

24-26. After John's messengers leave, Jesus praises John in the highest of terms. His questions for the crowd are purely rhetorical. Did they go out into the desert to see . . . a reed swayed by the wind . . . or a man dressed in fine clothes? Of course not. They would not go out into the desert to see such things. They had gone out to see a prophet . Jesus will shortly ask, in effect, " Then why did you not repent, as he called on you to do? It is because you always reject those whom God sends to you" (vv. 30-35).

27-28. Jesus first tells them that John is more than just a prophet . He is the one Malachi wrote about, the messenger sent by God to prepare the way of the Messiah (Mal 3:1). And in fact no one born of women is greater than John . In terms of being God's servant, no one is better. Yet in terms of enjoying God's favor, the one who is least in the kingdom is greater than he . The privilege of living in the days of the establishment of God's kingdom is an incalculable blessing. One is more fortunate to be the least member in the kingdom than to be the greatest person in the world.

29-30. These parenthetical verses serve to tell the reader that some among Jesus' hearers are in basic agreement with him concerning John. He is a prophet sent by God, and they had been baptized by him. However, there are others among Jesus' hearers who refused John's baptism and therefore refused God's will. These, the Pharisees and experts in the law , are the people of this generation whom Jesus criticizes so strongly in the following verses.

31-34. The parable of the children playing in the marketplace offers something of an explanation for the different styles of John and Jesus. One group of children refuses to play the " wedding" game with another group ( we played the flute ); but when the game is changed in order to include those who did not want to play " wedding," they do not want to play " funeral" either ( we sang a dirge ). The one group simply does not want to play. John came living an austere lifestyle ( neither eating bread nor drinking wine ), and he was criticized for being insane. Jesus came and attended the banquets and parties ( eating and drinking ), and he is accused of gluttony and associating with the wrong crowd. The point is, these people have no interest in hearing about God's will for themselves. They only want to find fault and reject those God sends.

35. " But wisdom is proved right by all her children." The " children of wisdom" here are not likely Jesus and John but rather those who have responded to John and who are responding to Jesus. God in his wisdom has sent John and Jesus, and those who follow them are shown to be wise.

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

³⁶ Now one of the Pharisees invited Jesus to have dinner with him, so he went to the Pharisee's house and reclined at the table. ³⁷ When a woman who had lived a sinful life in that town learned that Jesus was eating at the Pharisee's house, she brought an alabaster jar of perfume, ³⁸ and as she stood behind him at his feet weeping, she began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them.

³⁹ When the Pharisee who had invited him saw this, he said to himself, " If this man were a prophet, he would know who is touching him and what kind of woman she is - that she is a sinner."

⁴⁰ Jesus answered him, " Simon, I have something to tell you."

" Tell me, teacher," he said.

⁴¹" Two men owed money to a certain moneylender. One owed him five hundred denarii, ^a and the other fifty. ⁴² Neither of them had the money to pay him back, so he canceled the debts of both. Now which of them will love him more?"

⁴³ Simon replied, " I suppose the one who had the bigger debt canceled."

" You have judged correctly," Jesus said.

⁴⁴ Then he turned toward the woman and said to Simon, " Do you see this woman? I came into your house. You did not give me any water for my feet, but she wet my feet with her tears and wiped them with her hair. ⁴⁵ You did not give me a kiss, but this woman, from the time I entered, has not stopped kissing my feet. ⁴⁶ You did not put oil on my head, but she has poured perfume on my feet. ⁴⁷ Therefore, I tell you, her many sins have been forgiven - for she loved much. But he who has been forgiven little loves little."

⁴⁸ Then Jesus said to her, " Your sins are forgiven."

⁴⁹ The other guests began to say among themselves, " Who is this who even forgives sins?"

⁵⁰ Jesus said to the woman, " Your faith has saved you; go in peace."

^a 41 A denarius was a coin worth about a day's wages.

We are unsure why Luke chose to include this story at this point. Most likely this woman should be seen as the perfect example for Luke of the tax collectors and sinners who are proved to be wise (v. 35) over against the Pharisees who reject God's purpose for themselves and criticize Jesus. The story itself has a near parallel in the other Gospels, as a woman (Mary of Bethany, according to John 12) anoints Jesus' head before the trial and crucifixion (Mark 14:3-9; Matt 26:6-13; John 12:1-8). However, there are sufficient differences between this story and that to ensure that we are here dealing with a separate tradition.

36-38. This is the first of three occasions on which Luke describes Jesus eating with Pharisees. Those who were dining reclined with feet away from the table, leaning on one elbow and eating with the other hand. The woman who had lived a sinful life is literally called a " sinner." Jesus does not dispute that this reputation is accurate, as he later speaks of " her many sins" (v. 47). Luke's first readers would have known that an alabaster jar of perfume was worth a great deal of money (see Mark 14:5) and was therefore an extravagant response to Jesus' (assumed) forgiveness. She began to wet his feet with her tears which we may assume she shed because of her sorrow for sin or her joy over forgiveness (or both). Letting down her hair in order to wipe Jesus' feet was simply not done in public, but propriety here takes a back seat to devotion.

39. Even in this story Luke shows Jesus as the prophet . Simon's assumption is that a prophet would know that the woman is a sinner (and would not allow her to touch him). The delicious irony is that Jesus does know about the woman, and he knows Simon's thoughts. He is indeed a prophet. He will, however, prove himself to be much more than a prophet as he does what only God can do when he forgives the woman's sins.

40-43. Five hundred denarii would have been the equivalent of over a year and a half's wages (five hundred days) for a common laborer (see Matt 20:9-10). Fifty denarii would pay a laborer almost two months. When Jesus pulls Simon into the parable, Simon has to answer that the one who had the bigger debt canceled would be most grateful to the moneylender.

44-50. Jesus then applies the parable directly to Simon and the sinful woman. Simon had not washed Jesus' feet, a common courtesy in those days. Simon had not given to Jesus the kiss of greeting, another common courtesy. Furthermore, Simon had not anointed Jesus' head, a gesture reserved for the most honored of guests. The woman had done all three.

Supplemental Study:

Forgiveness and Grace

This story returns to a theme Luke has dealt with only briefly to this point but one that he will return to frequently in the final half of the Gospel. The theme is God's forgiveness of the sinner through Jesus. It was implied in the call of Peter (5:8-10) and stated explicitly in the story of the lame man (5:20-24). However, in the present story we find the teaching explained as nowhere else. The sentences, " Her many sins have been forgiven - for she loved much. But he who is forgiven little loves little," may be the most beautiful expression in Luke-Acts of the relationship of God's loving forgiveness and the human response of loving devotion.

The " same story" will be told again in the parables of the prodigal son and that of the tax collector and the Pharisee. The names and the circumstances change, but the plots are very similar. In all three there is a " sinner" and a " Pharisee." In all three the story ends with the sinner recognizing his/her sin, which leads to being forgiven and justified. The Pharisee refuses to admit to being a sinner and therefore cannot accept forgiveness.

By narrating these stories, Luke offers great insight into his perspective on forgiveness and discipleship. Luke, of the four Gospel writers, has the most pronounced doctrine of the grace of God: God accepts the sinner on the basis of the sinner's acceptance of Jesus' forgiveness. Salvation is a free gift, given prior to " proving oneself" by good works. Yet at the same time, Luke's teaching on discipleship is very demanding, as it calls on followers of Jesus to renounce all and take up the cross daily (9:23; 14:27). This story helps the reader understand the relationship between the two seemingly contradictory doctrines. Forgiveness of sins is offered as a gift, contingent only upon repentance from sins. The various acts of discipleship follow as the appropriate grateful response to the gift. The believer is not saved on the basis of his or her ability to walk as Jesus walked. However, even at the time of the offer of forgiveness, the would-be disciple is asked to count the cost (14:25-33). All who truly understand the depth of their own sin and the cost of redemption will respond in grateful and costly acts of devotion to Jesus and in imitation of Jesus (9:57-62).

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 7:36-50

XLVI.
JESUS' FEET ANOINTED IN THE HOUSE
OF A PHARISEE.
(Galilee.)
^cLUKE VII. 36-50.

   ^c36 And one of the Pharisees desired him that he would eat with him. [We learn from Luk 7:40 that the Pharisee's name was Simon. Because the feast at Bethany was given in the house of Simon the leper, and because Jesus was anointed there also, some have been led to think that Luke is here describing this supper. See Mat 26:6-13, Mar 14:3-9, Joh 12:1-8. But Simon the leper was not Simon the Pharisee. The name Simon was one of the most common among the Jewish people. It was the Greek form of the Hebrew Simeon. The New Testament mentions nine and Josephus twenty Simons, and there must have been thousands of them in Palestine at that time. The anointing at Bethany was therefore a different occasion from this.] And he entered into the Pharisee's house, and sat down to meat. [Literally, reclined at meat. The old Jewish method of eating was to sit cross-legged on the floor or on a divan, but the Persians, Greeks and Romans reclined on couches, and the Jews, after the exile, borrowed this custom. We are not told in plain terms why the Pharisee invited Jesus to eat with him. The envy and cunning which characterized his sect leads us to be, perhaps, unduly suspicious that his motives were evil. The narrative, however, shows that his motives were somewhat akin to those of Nicodemus. He wished to investigate the character and claims of Jesus, and was influenced more by curiosity than by hostility -- for [290] all Pharisees were not equally bitter (Joh 7:45-52). But he desired to avoid in any way compromising himself, so he invited Jesus to his house, but carefully omitted all the ordinary courtesies and attentions which would have been paid to an honored guest. Jesus accepted the invitation, for it was his custom to dine both with Pharisees and publicans, that he might reach all classes.]  37 And behold, a woman who was in the city, a sinner; and when she knew that he was sitting at meat in the Pharisee's house, she brought an alabaster cruse of ointment. [Because the definite article "the" is used before the word "city," Meyer says it was Capernaum, and because Nain is the last city mentioned, Wiesler says it was Nain, but it is not certain what city it was. Older commentators say it was Magdala, because they hold the unwarranted medieval tradition that the sinner was Mary Magdalene, i. e., Mary of Magdala. No trustworthy source has ever been found for this tradition, and there are two good reasons for saying that this was not Mary Magdalene: 1. She is introduced soon after (Luk 8:2) as a new character and also as a woman of wealth and consequence. See also Mat 27:55. 2. Jesus had delivered her from the possession of seven demons. But there is no connection between sin and demon-possession. The former implies a disregard for the accepted rules of religious conduct, while the latter implies no sinfulness at all. This affliction was never spoken of as a reproach, but only as a misfortune. The cruse which she brought with her was called "an alabaster." Orientals are very fond of ointments and use them upon the face and hair with profusion. They were scented with sweet-smelling vegetable essence, especially that extracted from the myrtle. Originally the small vases, jars or broad-mouthed bottles, in which the ointment was stored, were carved from alabaster, a variety of gypsum, white, semi-transparent and costly. Afterwards other material was used, but the name "alabaster" was still applied to such cruses. That used by Mary of Bethany was probably the highest grade ointment in the highest priced cruse (Joh 12:3). The context here [291] leaves us free to suppose that both the cruse and the unguent were of a cheaper kind],  38 and standing behind at his feet, weeping, she began to wet his feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment. [To see this scene we must picture Jesus stretched upon the couch and reclining on his left elbow. The woman stood at the foot of the couch behind his feet. His feet were bare; for every guest on entering left his sandals outside the door. The woman, feeling strongly the contrast between the sinlessness of Jesus and her own stained life, could not control her emotions. "The tears," says Brom, "poured down in a flood upon his naked feet, as she bent down to kiss them; and deeming them rather fouled than washed by this, she hastened to wipe them off with the only towel she had, the long tresses of her own hair. She thus placed her glory at his feet (1Co 11:15), after which she put the ointment upon them."]  39 Now when the Pharisee that had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have perceived who and what manner of woman this is that toucheth him, that she is a sinner. [Public opinion said that Jesus was a prophet (Luk 7:16), and Simon, from the Pharisee's standpoint, feared that it might be so; and therefore no doubt felt great satisfaction in obtaining this evidence which he accepted as disproving the claims of Jesus. He judged that if Jesus had been a prophet he would have both known and repelled this woman. He would have known her because discerning of spirits was part of the prophetic office -- especially the Messianic office (Isa 11:2-4, 1Ki 14:6, 2Ki 1:1-3, 2Ki 5:26, 2Ki 5:). Comp. Joh 2:25. He would have repelled her because, according to the Pharisaic tradition, her very touch would have rendered him unclean. The Pharisees, according to later Jewish writings, forbade women to stand nearer to them than four cubits, despite the warning of God (Isa 65:5). Thus reasoning, Simon concluded that Jesus had neither the knowledge nor the holiness which are essential to a prophet. His narrow mind did not [292] grasp the truth that it was as wonderful condescension for Christ to sit at his board as it was to permit this sinner to touch him.]  40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Teacher, say on. [Jesus heard Simon's thoughts and answered them. Simon called Jesus "Teacher," little thinking how fully Jesus was about to vindicate the justice of the title, thus given him in compliment.]  41 A certain lender had two debtors: the one owed five hundred shillings, and the other fifty. [The denarius or shilling was a silver coin issued by Rome which contained nearly seventeen cents' worth of that precious metal. The two debts, therefore, represented respectively about seventy-five dollars, and seven dollars and fifty cents. But at that time a denarius was a day's wages for a laboring man (Mat 20:2, Mat 20:4, Mat 20:12, Mat 20:13), so that the debt is properly translated into our language as if one owed five hundred and the other fifty days of labor.]  42 When they had not wherewith to pay, he forgave them both. [In this brief parable God represents the lender, and the woman the big and Simon the little debtor. Simon was (in his own estimation) ten times better off than the woman; yet they were each in an equally hopeless case -- having nothing with which to pay; and each in an equally favored case -- being offered God's free forgiveness. Forgiveness is expressed in the past tense in the parable, but merely as part of the drapery and not for the purpose of declaring Simon's forgiveness. It indicates no more than that Jesus was equally willing to forgive both. But the Pharisee did not seek his forgiveness, and the absence of all love in him proved that he did not have it.] Which of them therefore will love him most? [It was Jesus' custom to thus often draw his verdicts from the very lips of the parties concerned -- Luk 10:36, Luk 10:37, Mat 21:40, Mat 21:41.]  43 Simon answered and said, He, I suppose, to whom he forgave the most. [The "suppose" of Simon betrays a touch of supercilious irony, showing that the Pharisee thought the question very trivial. And he said unto him, Thou hast rightly judged. [Simon's words were more [293] than an answer. They were a judgment as well. Like Nathan with David (2Sa 12:1-7), Jesus had concealed Simon's conduct under the vestments of a parable, and had thus led him to unwittingly pronounce sentence against himself. Simon, the little debtor, was a debtor still; having no acts of gratitude to plead in evidence of his acquittal. From this point the words of Jesus take up the conduct of Simon which we should here picture to ourselves. "We must imagine the guests arriving; Simon receiving them with all courtesy, and embracing each in turn; slaves ready to was the dust of the road from their sandaled feet, and to pour sweet olive oil over their heads to soften the parched skin. See Gen 18:4, Gen 19:2, Gen 24:32, Rth 3:3, 1Sa 25:41; Psa 23:5, Psa 141:5, Ecc 9:8, Dan 10:3, Amo 6:6, Mat 6:17. But there is one of the guests not thus treated. He is but a poor man, invited as an act of condescending patronage. No kiss is offered him; no slave waits upon him; of course a mechanic can not need the luxuries others are accustomed to!"]  44 And turning to the woman, he said unto Simon, Seest thou this woman? [Simon is to look upon the woman as one whose actions stood in contrast to his own.] I entered into thy house, thou gavest me no water for my feet: but she hath wetted my feet with her tears, and wiped them with her hair. [Jesus here draws the first contrast. In the East, where the feet without stockings are placed in sandals instead of shoes, water becomes essential to one who would enter a house. The guest should be afforded an opportunity to wash the dust from his feet, not only for comfort's sake, but also that he might not be humiliated by soiling the carpets on which he walked, and the cushions on which he reclined. The trifling courtesy Simon had omitted; but the woman had amply supplied his omission, bathing the Lord's feet in what Bengel well calls "the most priceless of waters."]  45 Thou gavest me no kiss: but she, since the time I came in, hath not ceased to kiss my feet. [We have here the second contrast. A kiss was the ordinary salutation of respect in the East. Sometimes the hand was [294] kissed, and sometimes the cheek (2Sa 15:5, 2Sa 19:39, Mat 26:49, Act 20:37, Rom 16:16). We may note incidentally that we have no record of a kiss upon the cheek of Jesus save that given by Judas. The woman had graced the feet of Jesus with those honors which Simon had withheld from his cheek.]  46 My head with oil thou didst not anoint: but she hath anointed my feet with ointment. [Anointing was a mark of honor which was usually bestowed upon distinguished guests (Amo 6:6, Psa 23:5, Psa 141:5). To anoint the feet was regarded as extreme luxury (Pliny H.N. xiii. 4). In this third case Jesus makes a double comparison. To anoint the feet was more honored than to anoint the head, and the ointment was a more valuable and worthy offering than the mere oil which ordinary courtesy would have proffered.]  47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. [Her love was the result, and not the cause, of her forgiveness. Our sins are not forgiven because we love God, but we love God because they are forgiven (1Jo 4:19). Such is the inference of the parable, and such the teaching of the entire New Testament. We search the story in vain for any token of love on the part of Simon.]  48 And he said unto her, Thy sins are forgiven.  49 And they that sat at meat with him began to say within themselves, Who is this that even forgiveth sins? [They were naturally surprised at this marvelous assumption of authority, but in the light of what had just been said they did not dare to express themselves. Ignorance of Christ's person and office caused them to thus question him. It is easy to stumble in the dark. We are not told that Simon joined in asking this question.]  50 And he said unto the woman, Thy faith hath saved thee; go in peace. [Jesus did not rebuke his questioners, because the process of forgiveness was something which could not be demonstrated to their comprehension, and hence their error could not be made clear. Jesus attributed her forgiveness to her faith. "Peace" was the Hebrew and "grace" [295] was the Greek salutation. It is here used as a farewell, and means "Go in the abiding enjoyment of peace." Several valuable lessons are taught by this incident. 1. That the sense of guiltiness may differ in degree, but nevertheless the absolute inability of man to atone for sin is common to all. 2. As sin is against Christ, to Christ belongs the right and power to forgive it. 3. That conventional respectability, having no such flagrant and open sins as are condemned by the public, is not conscious of its awful need. 4. That those who have wandered far enough to have felt the world's censure realize most fully the goodness of God in pardoning them, and hence are moved to greater expressions of gratitude than are given by the self-righteous. But we must not draw the conclusion that sin produces love, or that much sin produces much love, and that therefore much sin is a good thing. The blessing which we seek is not proportioned to the quantity of the sins; but is proportioned to the quantity of sinful sense which we feel. We all have sin enough to destroy our souls, but many of us fail to love God as we should, through an insufficient sense of sinfulness.]

[FFG 290-296]

Lapide: Luk 7:1-50

CHAPTER 7

Ver.1.— Now when he had ended (or fulfilled) all his sayings.

Ver. 2.— Ready to die, nigh unto death. Syriac.

Ver. 3.— He sent to him the elders of the Jews, beseeching him that he would come and heal his servant. S. Luke ascribes the request of the Jews to the Centurion himself, because they asked in his name; but the Centurion sought not that Christ should come unto him, but only that the Lord should be told, "My servant lieth at home sick of the palsy, grievously tormented."  S. Mat 8:6-8 The Jews asked therefore that which they knew the Centurion desired, although he was too humble-minded to seek it.

"That he would come," i.e., would give up everything else, and apply himself to the healing of the servant. An expression equivalent to the Hebrew word πΰ, ba, come.

Thus God came to Abimelech, Gen. xx; to Balaam, Num. xxii.; and to the Hebrews, Deut. xxxiii., when He appeared to them and gave them the Law. So it is said of the Baptist. John came, shewed himself, neither eating nor drinking. The force of the passage lies therefore in the word "heal," that he would heal his servant, whether he came—went down—to his house or not.

Ver. 6.— Lord, trouble not thyself, do not incur the fatigue (Syriac) of such a journey, but speak the word only, and heal my servant.

Ver. 11.— And it came to pass the day after that He went into a city called Nain. A city of Galilee two miles distant from Mount Tabor, situated on the river Kison, and called Nain, from the Hebrew word which denotes beauty. Thus Naomi says, "Call me not Naomi," i.e. fair or beautiful, "call me Mara; for the Almighty hath dealt very bitterly with me" (Rth 1:20)—words which the widow of Nain, mourning the loss of her only son, might well make her own. So also Psa 133:1., "Behold how good and how pleasant (Nain) it is for brethren to dwell together in unity," and therefore how sad and sorrowful for brother to be separated from brother, mother from son, by the hand of death.

The place is specially mentioned for the confirmation of the miracle, and also because "Jesus went about all the cities and villages, preaching the gospel of the kingdom, and healing every sickness and every disease among the people" (S. Mat 9:35); and to show the bitterness of the mother's grief, for the death of her son at Nain was a greater trial to the mother than if they had been living in some country place. Just as it seems more hard for a man to be cut off in youth than in age, in health than in sickness, in prosperity than in adversity, in the spring tide rather than in the winter of life, as it is written (Ecclus. 41:1), "0 Death, how bitter is the remembrance of thee to a man that liveth at rest in his possessions, unto the man that bath nothing to vex him, and that hath prosperity in all things. 0 Death, acceptable is thy sentence unto the needy and unto him whose strength faileth, to whom everything is a care."

Ver. 12.— Now when he came nigh to the gate of the city, behold, there was a dead man carried out, &c. "Behold," i.e. by accident, humanly speaking, Christ met the bier; but the meeting was foreseen and fore-ordained of Christ, that He might raise the dead to life. He willed, however, that it should seem accidental and not designed, in order that it might be the more esteemed; for as the proverb runs, "that is of little value which is voluntarily offered for sale."

" There was a dead man carried " without the city. Because, for sanitary and other reasons, the Jews had their burial places without the walls.

So the sepulchre of Joseph of Arimathæa, in which the body of Christ lay, was without Jerusalem. So also the valley of Jehoshaphat, the scene of the judgment to come and the general resurrection, is the common burial-place of the inhabitants of Jerusalem, with the exception of the kings, for whom David had provided a sepulchre in Zion. 1 Kings ii. 10. For similar reasons the Romans, who were forbidden by the twelve tables to bury their dead within the city, used the Campus Martius as a place of sepulture, until Theodoric revoked the law; and there is abundant evidence to show that the Christians also, in the time of the persecution, used the crypts which they had excavated without the city for purposes of interment, but afterward, when peace was given to the Christians, they consecrated burial places within the walls near the temples in which they were wont to worship:

1. That the remembrance of death might be continually presented to the faithful as an incentive to a holy life. Like as the Spartans were commanded by Lycurgus to bury their dead within the city, in order to teach their young men that death was to be honoured and, not to be feared.

2. That by their consecration they might be secure against the wiles of the devils, who are wont to dwell in the tombs and possess the bodies of those departed. S. Luk 8:27.

3. And also that the faithful when on their way to worship might be led to pray that those who lay buried around might be released from purgatory, and counted worthy of a glorious resurrection at the last day, and also that they might be partakers in the holy sacrifices offered in the temples and might benefit by the merits and by the prayers of those Saints who either lie buried, or are in some way especially commemorated therein. Thus Constantine the Great wished to be buried in the porch of the Church of the Holy Apostles at Constantinople, and Theodosius in the Church of S. Peter at Rome. And so, as most of the churches at Rome show the Christians built altars over the tombs of the martyrs, for reasons which I have given in my comments on the text, "I saw under the altar the souls of them that were slain." Rev 7:9.

The only son, לןםןדוםח̀ע, i.e. the only child of his mother, and therefore the sole object of her love. For he was to her her hope and her future, the support of her declining years, and the light of her eyes. Hence the mother's grief was of the bitterest kind, like to that which the prophets tell of: "They shall mourn for him as one mourneth for his only son," Zec 12:10. And again, "0 daughter of my people, gird thee with sackcloth and wallow thyself in ashes: make thee mourning as for an only son, most bitter lamentation." Jer 6:26.

And much people of the city was with her. This widow seems to have been a woman highly esteemed by her fellow-citizens, "out of respect for whom they joined in the funeral procession."  S. Ambrose. Furthermore, there is generally at the gate of a city a great crowd of people going in and coming out, particularly as formerly the gate was not only the market-place, but also the seat of judgment.

Hence God willed that the miracle should be thus publicly wrought, that many being witnesses of it, many might be led to give praise to Him. Bede.

Ver. 13.— And when the Lord saw her, He had compassion on her and said into her, Weep not. Nay, rather begin to rejoice, for I will restore your son to life again, mourn not as dead one whom thou shalt soon see brought back again to life. Bede. He forbids her to weep for him, who was, about to rise from the dead, S. Ambrose.

Ver. 14.— And He came and touched the bier: and He said Young man, I say unto thee, Arise. The bier, an open bier surely, as is common amongst the Jews.

Arise. Elijah, Elisha, and others restored the dead to life by means of prayer to God, but Christ at a word, as Lord of life and death, and therefore very God. He touched the bier, says Cyril, to show that his body was effectual for the salvation of men, for as iron heated in the fire does the work of fire, and kindles the chaff, so the flesh united to the Word gives life to mankind.

Ver. 15.— And he that was dead sat up and began to speak. Sat up, raised himself up into a sitting posture, and so returned to life; for to sit up and to begin to speak are sure signs of returning animation.

And He delivered him to his mother, i.e. He took him by the hand and placed him on his feet, then led him to his mother. Behold thy son! Take him home with thee, that thou mayest rejoice over him, and that he may render thee true filial obedience.

Ver. 16 .— And there came a fear on all.

Ver. 17.— And this rumour of Him went forth throughout all Judæa, and throughout all the region round about. Fear, i.e. reverence, and a sacred awe, mixed with admiration and joy.

A great prophet. The Messiah, of whose coming all were in anxious expectation.

Allegorically. The widow is the Church who mourns her sons—those who have fallen into mortal sin and forfeited the grace of God—as dead, and seeks by her tears for their restoration; and in answer to her prayers, Christ—1. Causes the bearers to stand still, checks those evil passions which gain the mastery over the young, and breaks their power. 2. Touches the bier, i.e. the wood of the Cross, and by it raises the dead to life. For by virtue of Christ sinners are moved to repentance, and restored to favour with God. Hence, 3. The dead man sits up and begins to speak, begins to lead a new life and give praise unto God, so that those who are witnesses of this marvellous change are filled with admiration and are led to give glory unto God. So S. Ambrose and others.

Of this we have a living example in S. Monica, for she mourned unceasingly for her son, who was dead in trespasses and sins, but recalled by her prayers to such holiness of life that he afterwards became a chief doctor of the Church. S. Augustine, Confessions.

Again, more particularly, the widow is the Church, the son the people of the Gentiles enclosed in the bier of concupiscence, and borne along to hell as to a sepulchre. By touch of the bier, i.e. by the wood of the Cross, Christ gave life to the world

Figuratively. By the example of the widow we see how a priest or director should act when any of his spiritual children have fallen into mortal sin and are being borne to the grave of everlasting misery. He should follow the bier with weeping and much lamentation, for thus he will receive comfort from the Lord who—(1.) Touching the bier will cause the bearers to stand still, i.e. cause evil lusts and passions to cease; (2.) will recall the dead to life; and (3.) will raise him up to the performance of good works, so as to confess his sins and tell of the loving kindness of God.

Thus at last he is restored to the Church, his mother, whose past sorrow will be eclipsed by her present joy, and thus also many will be led to extol the goodness of God.

Again, the widow represents the soul, her son the understanding, inactive and dead. When such a soul laments her spiritual death, especially if others also join in her mourning, Christ will grant an awakening. The bier is a conscience in a state of false security. The bearers, the evil enticements and flatteries of companions which stand still, i.e. are restrained at the touch of Christ. Bede. Or, as Theophylact interprets it, the widow is the soul which has lost its husband, i.e. the word of life; the son is the understanding; the body, the coffin or bier.

To sum up. We read that Christ on three occasions recalled the dead to life.

1. The daughter of the ruler of the synagogue in the house, i.e. one who sins in thought and intention.

2. The son of the widow at the gate, i.e. one who sins openly, and imparts his guilt to others.

3. Lazarus in the tomb, the habitual sinner who lies as it were buried in sin without hope of recovery or release.

The first, Christ raised to life by secret prayer apart from others; the second by a word; the third by crying with a loud voice, Lazarus, come forth. Hence different degrees of sin have different remedies, but to rescue the habitual sinner from the death of sin there needs no less than the voice of Christ speaking loudly to the sinner's heart.

Ver. 29.— And the publicans justified God. Confessed the goodness of God in sending the Baptist, and in offering them salvation :through his baptism and preaching. See verse Luke 35; 1Ti 3:16; and S. Mat 11:l9.

There is a question whether this verse and the one following, give the words of the Evangelist or of our Lord Himself. But as the opening words of the 31st verse, "and the Lord said," are absent from the best MSS., we may conclude, with Maldonatus, that these two verses are a part of the continuous discourse of Christ.

Ver. 30.— But the Pharisees and lawyers rejected the counsel of God against themselves, either within themselves, i.e. in their hearts, because they did not dare openly contravene His words, or as against themselves, i.e. for their own condemnation. Bede.

Ver. 36.— And one of the Pharisees desired that he would eat with him, and He went into the Pharisee's house and sat down to meat.

Ver. 37 . — And behold a woman in the city. Behold, a wonderful thing, and a wonderful example of penitence. A woman called Mary Magdalene. S. Luk 8:2. It is questioned whether this is the same woman who is mentioned by the two other Evangelists.  S. Chrysostom thinks there were two; Origen, Theophylact, and Euthymius, three who thus anointed our Lord, and that each Evangelist wrote of a different person. S. Mat 26:7;  S. Joh 12:3.

But I hold that it was one and the same woman—Mary Magdalene, the sister of Martha and of Lazarus, who anointed our Lord, as we read in the Gospels, on two but not three occasions; and this is clear,—

1. Because this is the general interpretation of the Church, who in her Offices accepts what is here written by S. Luke as referring to the Magdalene alone.

2. Because S. John (Joh 11:2) writes, "It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick," thus plainly alluding to this passage of S. Luke, and signifying that only one woman anointed the Lord. For if there had been more than one, the words just quoted would have insufficiently described her. But the meaning is, "when I say Mary, I mean the penitent who anointed the feet of the Lord, as recounted by S. Luke, whom all know to be Mary Magdalene."

3. Because the Mary mentioned by S. John (Joh 12:2-3) is clearly the same Mary Magdalene, the sister of Martha and of Lazarus, who anointed Christ here, as described by S. Luke, and again at Bethany, six days before the passover. For S. Matthew (Mat 26:6) and S. John (Jn 12:i) both refer to the same event, as is evident if the two accounts are compared together. Therefore it was Mary Magdalene who anointed Christ, not three times, as Origen would have us believe, but twice only, once as is recorded by S. Luke, and again six days before His death.

4 The same thing is testified to by Church history and tradition, and also by the inscription on the tomb of the Magdalene, which Maximus, one of the seventy disciples, is said to have built.

5. And this is also the opinion of S. Augustine, S. Cyprian, and many other interpreters of scripture.

But it may be objected that this Magdalene followed Jesus from Galilee (S. Mat 27:55), and was a Galilean, and cannot have been the same as Mary the sister of Martha, who lived at Bethany, and was therefore of Judæa. I answer that she was of Judæa by descent, but seems to have lived in Galilee, it may be in the castle called Magdala, either because she had married the lord of that place, or because it had been allotted her as her share of the family property. Hence she was called Magdalene from the name of the place, Magdala. So Jansenius and others.

In the city. Some think in Jerusalem. But Jerusalem was in Judæa, and these things seem to have been done in Galilee where Christ was preaching. Hence it is very probable that the city was Nain, the scene of Christ's miracle, as Toletus and others conjecture; but some think that it was the town of Magdala in which she lived, an idea which Adricomius on the word Magdalum supports.

A sinner. Some recent writers, to honour the Magdalene, think that she was not unchaste, but only conceited and vain, and for this reason called a sinner. But in proportion as they thus honour the Magdalene, they detract from the grace of God and that penitence which enabled her to live a holy life. For by the word sinner we generally understand one who not only sins, but leads others also to sin. The word sinner therefore here signifies a harlot, i.e. one who has many lovers although she may not make a public market of her charms, and this interpretation is accepted by S. Augustine, S. Jerome, Isidore of Pelusium,  S. Ambrose, Gregory, Bede, and S. Chrysostom, who holds ( Hom. 62 ad Pop.) that to her refer the words of our Lord, "Verily, I say unto you, that the publicans and harlots go into the kingdom of God before you." S. Mat 22:31. Hence the Church hymn:—

So she, who hath so many sins committed,

Now from the very jaws of hell returns;

E'en to the threshold of a Life eternal,

After her fitful life of guilt and shame.

She, from a seething caldron of offences,

A fair and perfumed vase is now become;

From an uncomely vessel of dishonour

Translated to a vessel full of grace.

Doubtlessly Christ permitted her to be entangled in all the filth of a wanton life, that He might show the power of His grace in winning her back to purity again, for the worse the disease the greater the skill of the physician in curing it. Nor does this detract from the honour due to the Magdalene, for the greater her sins, the more admirable her penitence, and the stronger her resolution to forsake them.

God willed that she should be an example of penitence, that none should despair of pardon because or the heinousness of their offences, but trust to the infinite compassion of God, mindful of the saying of S. Paul, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on Him to life everlasting." 1Ti 1:15-16.

"Truly," says S. Gregory, "a life anxious to atone for faults committed is oftentimes more pleasing to God than that innocence which rests in a torpid security."

Great, indeed, is the gift of innocence by which we are preserved from sin, but greater is the grace of penitence and remission of sin, and this grace is the greater in proportion to the greatness of the sin, for thus forgiveness is granted to the more unworthy, and so the grade becomes to him the greater, as S. Thomas teaches. Hence sinners who truly repent excel their brethren in humility, and in austerity and holiness of life, and often perform acts of heroism which those who have sinned less deeply are unable to do. As may be seen in the case of many saints, and especially in that of one who from a robber became the very mirror of monks. For the baseness of his former life, the baseness of his sin, the punishment due to his offences, and the pardoning love of God, are to the penitent so many incentives to a better and a holier life.

So the pearl is the emblem of penitence. For as the sun by its rays was said to convert the substance of the oyster into a precious jewel, so Christ by his transforming grace changed the woman that was a sinner into a pearl—a penitent saint.

When she knew that Jesus sat at meat in the Pharisee's house. It was not fitting that the Magdalene, whose sinful life was known to all, should anoint Christ in her own house, but rather in the house of another, so that there might be no suspicion of evil. Hence she was not ashamed to act as she did in the house of the Pharisee; for, as S. Gregory says ( Hom. 33), Being filled with shame within, she did not think there was any cause for the show of shame without. And S. Augustine ( Hom. 58 de Temp.) writes, The sinner who washed the feet of the Lord with her tears, and dried them with the hairs of her head, when she knew that the heavenly physician had come, entered the house an uninvited guest; and thus she, who had been shameless in sin, became yet more bold in seeking salvation, and so deserved to hear that her sins were forgiven. And again ( Hom. 23), Thou hast seen how a woman of notoriously evil repute entered, uninvited, the house where her Physician sat at meat, and although little fitted for a feast, was fitted for the blessing which she thus boldly (piâ impudentiâ) sought to obtain. For she knew how great was her need, and that He to whom she had come, could grant her relief. For Christ accepted the invitation of the Pharisee, in order to provide those who sat at meat with the spiritual feast of the repentant Magdalene. Hence S. Chrysostom ( Serm. 93):Christ sat at the feast, not to drink cups of wine flavoured with honey and perfumed with flowers, but the bitter tears of repentance; because God longs for the tears of the sinner. For, as S. Bernard says, the tears of penitence are the wine of angels, and yield them unbounded delight. And again ( Serm. 30 in Cant.),Tears are an earnest of repentance, and a return to the blessing and favour of God, and therefore of sweet savour to His angels.

An alabaster box of ointment. See S. Mat 26:6.

Ver. 38.— And stood at His feet behind Him weeping, and began to wash His feet with tears, and did wipe them with the hairs of her head, and kissed His feet, and anointed them with the ointment.

At His feet. The ancients at their feasts reclined on couches, their heads resting on their hands, their feet turned away from the table, so that there might be room for others on the same couch. Hence it was easy for the Magdalene to fulfil her pious purpose, for tradition represents her as a woman of lofty stature.

She stood. Standing indicates not the posture, but the presence of any one.

She stood, i.e. she came, and fell on her knees, at the feet of Christ. For kneeling is the posture of penitence.

She drew nigh, says S. Augustine ( Hom. 23), to the feet of the Lord, and she who for long had taken to evil ways, now seeks to direct her steps aright. For humble contrition she weeps, and washes the feet of Christ, and in the devotion with which she wiped and anointed them, although silent, she speaks.

In the Magdalene therefore was fulfilled that which is written: "Tell me, 0 thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon;" also, "While the King sitteth at his table, my spikenard sendeth forth the smell thereof," (Son 1:7-12); and further, "I will rise now and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth" (Son 3:2), which see.

Note here:—1. The reverence and modesty of the Magdalene, which is the grace of youth and of penitence. She drew nigh to Christ, not in front of Him, for she considered that she was, on account of her past misdeeds, unworthy of His holy presence, but at His feet. Therefore, S. Bernard accounts reverence or modesty ( Serm. 86, in Song )to be the foundation of all virtues. "How great," he says, "is the grace and the beauty which a modest blush lends to the cheek!"

2. S. Mary Magdalene, as S. Chrysostom ( Hom. 11 , on S. Matt.)observes, was the first who came to Jesus for pardon and forgiveness. Those before her had sought restoration to bodily health alone. Therefore, wounded like a deer, she, wounded by the dart of Christ's love, runs to Him for succour. Christ had showed her her wretchedness; hence, overcome with sorrow and remorse, she could not bear for one moment longer the burden of her sins, but at once sought of Him pardon and release. Therefore, without waiting until Christ had left the Pharisee's house, she burst in uninvited to the feast. So foul and loathsome is even one mortal sin alone. As S. Anselm asserts ( De Similit. cap. cxc.), "If of necessity I had to choose between sin and the torments of hell, I had rather plunge headlong into hell, than give sin the mastery over me;" and he adds, "I had rather enter hell pure from the stain of sin, than reign in heaven a prey to its pollutions."

3. The act of S. Mary Magdalene seems as if prompted by the words of the Baptist, "Behold the Lamb of God, which taketh away the sin of the world," S. Joh 1:29; or by the invitation of Christ, "Come unto Me, all ye that labour and are heavy laden, and I will give you rest," S. Mat 11:28. Moreover, she was persuaded that He, who had delivered her from the possession of the seven devils (S. Luk 8:2), would deliver her also from the bondage of sin. Therefore, in deepest contrition she draws nigh to Christ, acknowledging Him to he a prophet sent from God with power to forgive sins, and in full hope that He would pardon the guilt which she had contracted; for, S. Gregory says, Christ drew her to Himself by inward grace, and received her outwardly with pity and compassion.

And began to wash His feet with her tears. Observe how abundant were the tears of the penitent, inasmuch as they were able to wash and cleanse the dust-stained feet of the Lord. See S. Mat 10:10. On their power and efficacy, S. Chrysostom has written ( Serm. de Pœnitentia ),and S. Ambrose, "Christ washed not His own feet, in order that we might wash them with our tears. Blessed tears, not only because they are able to wash away our guilt, but because they besprinkle the firstfruits of the heavenly Word, and incline His steps towards us."

Blessed tears, for they not only obtain pardon for the sinner, but strength and refreshment for the just. For truly is it written "My tears have been my meat day and night," Psa 43:3. And S. Gregory ( Hom. 33): "As I ponder over the penitence of the Magdalene, I long to keep silent and weep. For what heart so hard, as not to be softened by the tears of this penitent sinner, who considered what she had done, and was careless of what she would do—who entered unbidden to the feast, and wept amongst those who were feasting. Learn then how great must have been the compunction and sorrow which impelled her on such an occasion to weep."

And did wipe them with the hairs of her head. Other means were at hand, but in her deep penitence, the Magdalen would dedicate to the service of Christ the very hair which once she took such pride in adorning. Hence S. Cyprian ( De Ablutione ),She used her hair for a napkin, her eyes for a pitcher, and her tears for water. Her contrition showed itself by her tears; her faith washed the feet of the Lord, her love anointed them. She made her head to be a foot-stool, and wiped the sacred feet with her unloosened hair. Without reserve, she gave herself to Christ, and He, regarding the intention rather than the act, anointed the anointer, cleansed her who was cleansing, and wiped away her sins.

S. Euthymius assigns the cause, "He makes instruments of sin, instruments of righteousness." And more particularly S. Gregory ( Hom. 33),"That which she had given up to the service of sin, now she offers for the glory of God. Her eyes, which had lusted after earthly things, she wears away with the tears of repentance. Her hair, which once added to the comeliness of her face, she now used to dry up her tears. With her mouth, which was wont to speak proudly, she now kisses the ground on which the feet of the Lord trod. All her sinful indulgences she sacrifices for the love of Christ, and making her former vices give place to virtues, wherewith she offended therewith she now serves God."

Hear also S. Chrysostom ( Hom. 6, on S. Matt.): "So the woman which was a sinner, inflamed with the fires of love, and purged by her flood of tears from the stains and defilement of sin, exceeded even the virtue of virgins. For in the warmth of her penitence she exulted in her longings for Christ; washing His feet with her tears, wiping them with the hairs of her head, and anointing them with ointment of price. Thus she acted outwardly, but how much more fervent were the thoughts of her heart, which were known only to God."

And kissed his feet. She who once delighted in the kisses of unchaste desire, now chastely kisses the feet of Christ, and seeks thereby the pardon and forgiveness of her sins. For a kiss is a sign of forgiveness, as well as of kindness and of love. S. Ambrose.

Mystically. The two feet of Christ, says S. Peter Damian, are mercy and judgment. To kiss one without the other is productive of rash security, or of an evil despair. Publicly, at a public feast, in presence of all the guests, the Magdalene performed her act of penitence, that her openly avowed repentance might atone for the public scandal of her former life.

And anointed them with the ointment. The ancients made frequent use of ointments or perfumes. See Eccles. ix. 8. And these were generally prepared by women. 1Sa 8:13.

The Magdalene boldly entered the house of Simon her friend at the time of the feast, that thus she might show the warmth of her love for Christ. Titus. For, as S. Paulinus says ( Epist. 4, ad Severum ),The Lord regarded not the ointment, but the love which impelled her, fearless of reproach or rejection, to enter uninvited the house of the Pharisee, and with that violence by which the kingdom of heaven is taken by force, she ran to the feet of Christ, and made them to be, if I may so express myself, her sanctuary and her altar. There she consecrated her tears—made offering of a sweet-smelling savour, and made sacrifice of her affections and passions; a broken and contrite heart, a sacrifice with which God is well-pleased. Therefore she not only obtained the forgiveness, of her sins, but wheresoever the Gospel is preached, there what she hath done shall be told for a memorial of her.

Mystically. S. Peter Damian explains, that this ointment was made out of our sins; for she, mixed and macerated in the mortar of repentance, sprinkled with the oil of discernment, and softened in the caldron of discipline by the fires of remorse, is applied a precious and acceptable ointment to the Saviour's feet. He adds also that this ointment was fourfold, inasmuch as it was composed 1. of devotion; 2. many virtues; 3. piety; and 4. Pity.

Note what a noble example of penitence and of virtue the Magdalene presents.

1. Her remarkable faith in believing that Christ was able to forgive sins, a power which the Scribes and Pharisees denied Him, and which no other prophet possessed. Hence if we may credit S. Augustine ( Hom. 33), she believed that He who had power to forgive sins, was more than man, and was led by divine illumination to acknowledge Christ to be God; for, as S. Augustine goes on to say, to believe that Christ can forgive sins, is to believe that He is God; and he adds, "She drew nigh unto the Lord impure, to return pure; sick, to return sound; a confessor of sin, to return a disciple of Christ."

2. Her wonderful devotion in continuing to kiss the feet of Jesus, and wash them with her tears until she heard Him say, "Thy sins are forgiven: go in peace."

3. Her great wisdom in not seeking pardon by the words of her mouth, but rather by the deep yearnings of her heart.

4. The depth of her penitence, in that for thirty years, after thus publicly showing her contrition, she lived in the desert a life given up to austerities and the practice of good works. Hence Petrarch writes:—

"Love and hope deep seated in the heart made cold and hunger sweet, and turned the hard rock into a pleasant couch;" and adds, "Here, unseen by men, but surrounded by bands of angels, and supported by the daily Offices, thou wast permitted to hear the responsive chantings of the angelic choirs." And so Christ revealed to S. Bridget that there were three saints specially pleasing to Him: the Blessed Virgin, John the Baptist, and Mary Magdalene, of whom He spake thus:—When Mary Magdalene was converted, the devils said, 'How shall we gain power over her again, for we have lost a goodly prey? We cannot look at her because of her tears; so covered and protected is she by good works, that no spot or soil of sin can stain her soul; so holy is her life, so fervent her love for God, that we dare not draw nigh her.'"

Figuratively, S. Ambrose ( lib. de Tobia, cap. xii.), says, "Whoso hath pity on the poor anoints the feet of Christ. For the poor are His feet, and on them He harmlessly walks."

Ver. 39.— Now when the Pharisee which had bidden Him saw it, he spake within himself, saying, this man, if He were a prophet, would have known who and what manner of woman this is that toucheth Him: for she is a sinner, and therefore unfit to touch a holy prophet. This Pharisee was, as S. Augustine says (Serm. 23), one of those self-righteous men, of whom Isaiah wrote, chap. lii. II.

But Simon's reasoning was false, for the unclean touched Christ that they might be cleansed by Him. For this cause He came into the world, that as the good physician, He might heal all manner of diseases, whether of the body or of the soul. He was offended, therefore, because, as Euthymius says, he knew not that Christ, although very God, was made man to save sinners. And, again, the Magdalene was not now unclean, for she had been cleansed by contrition, as Christ proceeded to show. Simon was deceived, because he judged of the past, and not of the present. For Mary was the same, yet another. Another, yet her very self, says Chrysologus ( Serm. 74).Wherefore the humble penitent was holier than the proud Pharisee, who, if he had not already sinned as deeply as the Magdalene, was liable from his spiritual pride to fall into as great a sin. S. Augustine ( in loc. cit. ). Hence in many things the Pharisee offended, as Toletus shows. Therefore, S. Gregory ( Hom. 33), concludes thus: "We should in another's fall lament our own sin; for perhaps, under similar circumstances, we should in like manner offend, and although punishment should always follow on sin, we ought to make a distinction, to be harsh and severe in our treatment of vice, but to be compassionate to the weakness of human nature. For though the sinner must be punished, he must be gently dealt with, as our neighbour."

Ver. 40.— And Jesus answering (the secret thoughts of his heart) said unto him, Simon, I have somewhat to say unto thee.

S. Augustine, Theophylact, Bede and others, think that this Simon was not Simon, the leper, in whose house the Magdalene again anointed the feet of Jesus.  S. Joh 12:2,  S. Mat 26:6. Others are of a contrary opinion, because the name is the same, and because the circumstances of the second anointing are so similar. It seems, however, that this Simon was converted when Christ was on his way from Galilee to Judaæ (S. Mat 19:1); and that he followed Jesus, and settled at Bethany, near S. Mary Magdalene, who was known to him, in order to enjoy with her the presence and teaching of Christ.

I have somewhat to say unto thee. See how wisely Christ reproves Simon with these gentle but meaning words, which appealed to his better feelings, and at once arrested his attention. For, as S. Augustine says, Christ desired to correct the error of his thoughts, in return for the entertainment which he had provided. And S. Luke implies that Simon at once recognised his fault, for he answered modestly, Master, say on. As Thy disciple, I will gladly accept Thy words as the teaching of my Master.

Ver. 41.— There was a certain creditor which had two debtors. The debtors, says S. Ambrose, are those who owe God, the heavenly creditor, not actual money, but a return of good works and of virtue. Our debts, therefore, are our sins, by which we do despite to God, and for which we should make atonement. But we cannot make atonement unto God, and therefore are in danger of hell fire. For the Syriac creditor implies the same as usurer, and the Greek word הבםויףפח̀ז answers to the Hebrew πωδ, nosche, and signifies one who gives, either outright, or on usury. Deu 15:6, Deu 28:12; Ecclus 29:1-2.

One owed five hundred pence and the other fifty. The Roman denarius or penny, originally of the value of ten asses, was worth about eight pence of our modern money. In this parable we are to understand by the two debtors, Mary Magdalene, and Simon the Pharisee; who is not mentioned by name, lest he should be offended or disheartened. This is clear from the following verses wherein the Magdalene is thrice, by antithesis, brought into comparison with Simon, and preferred to him. She, therefore, is the debtor who owed five hundred pence, who considered that she owed God much more because of her sins than Simon; and therefore, that she might obtain forgiveness, she loved more and showed greater proofs of her love. But Simon owed only fifty pence, his sins were but venial, and therefore he considered that he owed little to God. He was self-righteous, and thought that he had little or no need of repentance.

But S. Augustine rightly observes, for this very reason he ought all the more to acknowledge that he was a debtor to God, who had preserved him from committing greater offences. Thou wast not an adulterer (as the Magdalene) in that past life of thine which thou dost ignore. But it was God who kept thee from sinning, preserved thee from temptation, and from the power of the tempter. Acknowledge then what thou owest to Him who has kept thee from evil. For there is no sin which one man has committed that another man may not commit, if God withdraw His guidance from him.

Ver. 42.— And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? (loves him most, Vulg.) i.e. "in verity," or "ought" to love him most. For a similar Hebraism, see Amo 5:13. The prudent shall keep silence in that time, i.e. they were being silent or it behoved them to be silent.

The meaning is, As he who has been forgiven much, is accounted to have received forgiveness because of his deserts, so debtors who owe much, are wont to show the utmost deference to their creditors, in order to obtain from them, if not forgiveness of their debt, at least favourable terms of payment. In like manner, Simon, thou shouldest have known that the Magdalene loved me with a greater love than thine. For she showed greater proofs of her love, and therefore her sins, which are many, are forgiven, because she loved much. Wherefore, she is no longer a sinner, nor, as thou thinkest, unworthy to touch my feet; but holier than thou, and more worthy to be touched by me. The parable, therefore, plainly teaches us, that the more we love, the more we shall be forgiven.

So S. Augustine ( Hom. 23), "The more she loved Me, and shows her love, the more do I forgive." But if we take the Greek rendering ב̉דבנ?ףוי, and translate according to the English version, the argument is inverted. For although the love of the creditor, as shown in the forgiveness of the debt, excites in return the love of the debtor, yet at the same time it is the love of the debtor, in seeking to make payment of the debt, which causes the creditor to forgive. So De Lyra, Francis Lucas, and others. Hence the parable in one sense teaches us, that as the debtor who has been forgiven the most, loves his creditor the more, so Christ because he had forgiven the many sins of the Magdalene, will be the more beloved by her. But Christ desired also to show, not only that her sins were forgiven, but the reason, and the manner of their forgiveness, i.e. on account, of her love, so that we, taking example by her, may, in like manner obtain forgiveness.

Another explanation is given by S. Ambrose ( De Tobia, cap. xxii.). Christ forgave the sins of the Magdalene, which increased her love and gratitude to Him; but, Christ foresaw this increase of love, and therefore from the very first forgave her. Again, S. Gregory ( lib. vi . epist. 22), and after him Toletus: The greater the debt, which is forgiven the greater the gratitude of the debtor. When, therefore, 0 Simon, thou sawest in the Magdalene such great signs of love, thou shouldest have inferred how much had been forgiven her. For as the cause may be inferred from the effect, so her love wasthe result of her forgiveness. See then how rashly thou hast condemned this woman, when thou shouldest have known, from the abundant signs of love and gratitude which she had shown, that all her sins, however great their number, had been forgiven. But this interpretation is at variance with the 47th verse, "Her sins, which are many, are forgiven, for she loved much." The word "for" or "because" shows that her love was not the effect but the cause of her forgiveness. See infra, v.47.

Ver. 43.— Simon answered and said, I suppose that he to whom he forgave most. And He said unto him, Thou hast rightly judged. Christ praises the answer, in order that Simon might the more readily accept the reproof and the lessons to be drawn therefrom.

Ver. 44.— And He turned unto the woman, and said unto Simon, seest thou this woman? He turned, because the Magdalene stood behind Him, for from consciousness of her guilt, she did not dare to meet His sight. Seest thou this woman? no longer, as thou thinkest, a sinner, but a penitent reconciled with God.

I entered into thine house, but thou gavest Me no water for My feet. It was the custom in those days to wash the feet of one's guests before they sat down to meat, both for purposes of cleansing and refreshment. Thus Abraham washed the feet of the Angels, Gen. xviii. 4, and Lot, Gen 19:2. See also Jdg 19:21. Whence S. Paul considers that a widow may be set apart for the service of God, "if she have washed the saints' feet," 1Ti 5:10.

Christ had come as a guest to the house, and therefore Simon should have washed His feet. Christ therefore reproached him for his want of consideration and care, and contrasts his conduct with the love of the Magdalene. For Titus says, "It is an easy matter to provide water, but difficult to supply such an abundance of tears."

Ver. 45.— Thou gavest Me no kiss, but this woman, since the time I came in, hath not ceased to kiss My feet, "with reverence and godly fear." Titus. Guests were in old times received with a kiss in sign of affection and welcome. But Simon omitted this salutation. Hence "It was thy duty, 0 Simon, to receive Me, thy invited guest, with a kiss of welcome, but the Magdalene has more than made up for thy neglect, for she hath continued to kiss, not My face, but My feet, from the moment I entered Thy house."

Ver. 46.— My head with oil thou didst not anoint: but this woman hath anointed My feet with ointment. The more valued the guest, the more precious the perfumes wherewith He was anointed. Thou didst not anoint My head, but she hath anointed My feet with very precious ointment. See again how she excelleth thee in love and devotion. "Not that the Lord," as Ambrose says, "valued the ointment, but rather the love, the faith, and the humility." Hence Christ concludes,

Ver. 47.— Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much. Greek, ב̉צ?שםפבי, have been forgiven. At what time, we may ask, were her sins forgiven?

1. Francis Lucas thinks at the time when the Lord said unto her, "Thy sins ate forgiven," v. 48.

2. Others are of opinion that her sins were forgiven when our Lord in this present verse declared unto Simon the fact of her pardon.

3. But it seems more probable that her sins were forgiven at some time antecedent, i.e. when she felt true contrition for her offences. Because when by the grace of God she had been led to see the heinousness of her sin, so deep was her contrition and sorrow, that she thereby regained the divine favour, and so her love for God and her sorrow for her sins impelled her to show openly the reality of her repentance, and therefore before Christ could say unto her, "Thy sins are forgiven," she had obtained forgiveness by reason of her complete penitence.

We may, however, take the words "her sins are forgiven" as spoken in the same sense in which the priest pronounces absolution over a penitent, who is already reconciled to God by his perfect repentance. The priest absolves him who is already absolved, and this absolution is so effectual as to do away with any sin which might still attach itself to the penitent. Further, a sin often repeated may be often forgiven, if the penitent confesses his fault as often as he commits it, and seeks absolution at the hands of the Church. Hence Christ for the third time forgives the sins of the Magdalene. Wherefore He freed her not only from the guilt but from the punishment of sin, and granted her free release.

This is what the angel said to a certain Bishop of the Church: Penitence and confession restore the penitent to the number of the elect." Again, "The tears of a penitent may well bear the name of a baptism." Barlaam. And Palladius tells us, that a certain virgin who had fallen into sin "was more pleasing to God in her penitence, than in her former purity." See also S. Jerome ( De pœnitentia Fabiolæ ); and Climacus ( De pœnitentia.)

For she loved much. Toletus and some others think that the word "for" signifies not the cause but rather affords the proof of her forgiveness. "Thou mightest have known, 0 Simon, that her sins were forgiven, for these open signs of love are bestowed on Me in gratitude for my forgiveness of her sins."

But this explanation is faulty, because the Magdalene knew not that she had been forgiven, until she heard Christ pronounce the pardon of her sins. And Christ does not say, Learn from her acts of love that her sins have been forgiven, but on the contrary, Her sins are forgiven because of her love.

Hence the cause of the Magdalene's forgiveness was her great love for God, which led her to hate and abhor her former sins. For love is the death of sin, and the life of righteousness.  S. Augustine ( De laudibus charitatis.) Hence all theologians hold with him, that the act or perfect contrition which includes the entire surrender of the heart to God, precedes, but at once brings with it justification and forgiveness of sin as its final result, in the same way as a certain amount of heat ( calor ut octo ) applied to wood, as a result produces actual fire in that wood.

So the Council of Trent ( Sess. xiv . cap.iv.), distinguishig between the attrition caused by fear of punishment and the contrition which follows on the love of God, decides that the latter, in conjunction with the sacrament of penance, reconciles the sinner with God, which the former is in no wise able to do; for "a broken and a contrite heart, 0 God, thou wilt not despise," Ps. li. 17. Hence S. Gregory ( Hom. 33) explains, "Her sins, which are many, are forgiven, for she loved much, i.e. she burnt off the corruptions of sin, because she was inflamed with the fire of love. For the more the heart of the sinner burns with the love of God the wore is he purified from the lust and corruption of sin."

But to whom little is forgiven, the same loveth little. This refers to the Pharisee, because he obtained no forgiveness, inasmuch as he showed no signs of penitence or of love for God. Our Lord, under reserve, saith little or "less," as the Vulgate renders it, is forgiven, though he might have said "nothing" is forgiven. But by the words "to whom little is forgiven, the same loveth little," we may understand:

1. That, according to the principles on which God forgives sins, "one mortal sin, even though it be the least, cannot be forgiven without its accompanying sins being forgiven also, and whensoever one is forgiven, the others are forgiven as far as the guilt is concerned, but more or less of punishment is meted out, according to the degree of love which fills the heart of the penitent."

2. That he who has no love for God, or only that natural love which well nigh all men possess, loves God less than one whose love is divinely inspired. Hence to the one many, i.e. all his sins, are pardoned; to the other less, i.e. nothing, is forgiven. All was forgiven the Magdalene because she was truly contrite, and sought forgiveness by every means in her power; but the Pharisee received no forgiveness, because he felt no sorrow for sin, and had not even given the feast with any desire of obtaining mercy from Christ..

For Christ designed the parable to apply to S. Mary Magdalene and also to the Pharisee, and willed from it to show why the one was forgiven but the other not.  S. Augustine adds, "The parable was spoken because the Pharisee thought he had few, if any sins, not because he had no love, for he showed some love in that he invited our Lord." And again, "0 Pharisee, thou lovest little, not because little is forgiven thee, but because thou thoughtest that there was little which needed forgiveness." Toletus remarks, "Little was forgiven Simon, because by the grace of God he had been preserved from committing sin, for he had entertained Christ, and not persecuted him as the other Pharisees. Hence it is very probable that afterwards this Pharisee became a true follower of Christ." See further Suarez, Parte iii ., de Gratia, lib. viii. cap. x.

Ver. 48 . — And He said unto her, Thy sins are forgiven. FrancisLucas thinks that the Magdalene's sins were at this time and by these words forgiven. See preceding verse. Christ now turns to the Magdalene, and repeats that which He had said just before to Simon, in order to comfort her grief, to confirm her pardon, and show that He had power and authority to forgive sins, and that He therefore was the Messiah, and God. Euthymius.

Ver. 49.— And they that sat at meat with Him began to say within themselves, i.e. to reason in their hearts, for they did not dare to express their thoughts lest they should be put to rebuke.

Who is this that forgiveth sins also? Is it the Messiah? Is it God, for God alone can forgive sins! Christ leaves them a prey to wonder and to doubt, in order that they might be led to inquire into His life, doctrine and miracles, and see in Him the Son of God.

Ver. 50. — And He saith to the woman, Thy faith hath saved thee; go in peace. Faith, not alone, as, the innovators hold, but fruitful in good works, such as the Magdalene had displayed, and love. For a little before, v. 47, Christ had ascribed her forgiveness to her love. We must here understand, therefore, not a barren faith, but a faith which showed itself in her acts of contrition and love.

Hath saved thee, i.e. hath freed thee from sin, and made thee meet for salvation. Thy loving faith hath placed thee in the way of salvation, and if thou continuest therein, thou wilt lay hold upon eternal life, for a readiness to serve God is the way to glory.

Go in peace. Be no longer downcast and distressed by reason of thy sins: they have now no power to hurt thee, nor to make thy conscience afraid. Euthymius. The fruit of repentance, forgiveness, and of a conscience void of offence, is peace and spiritual joys, which far exceed those which the world can give, as it is written, "Being justified by faith, we have peace with God." Rom. v. 1; and again, "The peace of God, which passeth all understanding, shall keep your hearts and minds through Jesus Christ," Phil. iv. 7. So also, "He that is of a merry heart hath a continual feast," Pro 15:15.

S. Bernard, in his sermon on the Magdalene, very fitly remarks, "The joy which a perfect heart looks for from an untroubled conscience is a lasting happiness. For the heart which is cleansed from this world's corruptions, and whose desires are fixed on God, joys only in the Lord, and rejoices only in God its Saviour. The soul of such an one despises the threats of the enemy, casts away fear, is not a prey to false hopes, but, secure against all evil, rests in perfect peace."

This perfect peace Christ gave to the Magdalene, for God's work is perfect (Deu 32:4), and therefore those whom Christ cleansed were made perfectly whole. He therefore,

1. Uprooted from the Magdalene's heart all vicious habits, all evil recollections and fleshly lusts, and restored to her true peace of mind.

2. Endued her, not only with chastity, humility and penitence, but also with,

3. A contempt for earthly things, and a love for heavenly; and

4. Kindled in her heart an ardent love, which caused her to dedicate herself and all she had to His service.

Hence she followed Christ as He went about the villages preaching, and ministered unto Him of her substance, resigning the cares of the family to her sister Martha, that she might wholly devote herself to the teaching of the Lord.

Hence she heard from His lips the words, "Mary hath chosen that good part, which shall not be taken away from her," S. Luk 11:42. Hence also she stood at the foot of the Cross, and beheld Christ washing away, by His blood, those sins which she had washed with her tears, and afterwards, with a yet more fervent love, withdrawing into the desert she gave herself up to the contemplation of His life, His passion and His resurrection, and, wholly devoted to His service, lived henceforth for heaven and not for earth.

Such also was the conversion of S. Paul, and therefore he was endued with all Christian and Apostolic virtues. See Acts ix. A similar conversion of heart and mind, we are told, was experienced by S Cyprian at his baptism ( Lib. ii . Epist. 2, ad Donat.); and by S. Augustine ( Confess. lib. ix . cap. i., lib. viii . cap. ii.)

Wherefore Origen, in his noble Homily on the Magdalene, figuratively says, "We may follow the example of this woman, in order to obtain a similar blessing. For we way confidently draw nigh unto Jesus, since He did not withdraw Himself from the sinner who sought Him. Learn then from her, 0 sinner, to mourn over the absence of God from thy soul, and to seek His presence again. Learn from Mary to love Jesus, to hope in Jesus, and by seeking Jesus to find Him. Learn from her to fear no opposition, to refuse to be comforted without Him, and to count all things but loss for His sake. Hence see the power of grace, and of the love of Christ."

"Love conquers all things." "Love can control the savage lion, and love alone has power to 1ead captive the hearts of men," for "love is strong as death," Son 8:6.

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 7 (Chapter Introduction)

Overview

Luk 7:1, Christ finds a greater faith in the centurion, a Gentile than in any of the Jews; Luk 7:10, heals his servant, being absent; Luk 7:11, raises from death the widow’s son at Nain; Luk 7:18, answers John’s messengers with the declaration of his miracles; Luk 7:24, testifies to the people what opinion he held of John; Luk 7:31, inveighs against the Jews, who with neither the manners of John nor of Jesus could be won; Luk 7:36, and suffering his feet to be washed and anointed by a woman who was a sinner, he shows how he is a friend to sinners, to forgive them their sins, upon their repentance.

Poole: Luke 7 (Chapter Introduction)

CHAPTER 7

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 7 (Chapter Introduction)

(Luk 7:1-10) The centurion's servant healed.

(Luk 7:11-18) The widow's son raised.

(v. 19-35) John the Baptist's inquiry concerning Jesus.

(Luk 7:36-50) Christ anointed in the house of the Pharisee The parable of the two debtors.

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 7 (Chapter Introduction)

In this chapter we have, I. Christ confirming the doctrine he had preached in the former chapter, with two glorious miracles - the curing of one at a distance, and that was the centurion's servant (Luk 7:1-10), and the raising of one to life that was dead, the widow's son at Nain (Luk 7:11-18). II. Christ confirming the faith of John who was now in prison, and of some of his disciples, by sending him a short account of the miracles he wrought, in answer to a question he received from him (Luk 7:19-23), to which he adds an honourable testimony concerning John, and a just reproof to the men of that generation for the contempt they put upon him and his doctrine (Luk 7:24-35). III. Christ comforting a poor penitent that applied herself to him, all in tears of godly sorrow for sin, assuring her that her sins were pardoned, and justifying himself in the favour he showed her against the cavils of a proud Pharisee (Luk 7:36-50).

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 7 (Chapter Introduction)

A Soldier's Faith (Luk_7:1-10)

The Compassion Of Christ (Luk_7:11-17)

The Final Proof (Luk_7:18-29)

The Perversity Of Men (Luk_7:30-35)

A Sinner's Love (Luk_7:36-50)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

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

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

Gill: Luke (Book Introduction)

INTRODUCTION TO LUKE

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

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

And the latter thus;

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

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

College: Luke (Book Introduction)

FOREWORD

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

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

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

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

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

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

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

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

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

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

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

AUTHORSHIP

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

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

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

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

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

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

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

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

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

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

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

DATE

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

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

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

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

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

AUDIENCE

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

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

PURPOSE

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

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

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

LUKE AND ACTS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

HISTORY AND THEOLOGY

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

SOURCES

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

THEMES

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

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

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

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

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

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

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

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

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

SECONDARY SOURCES

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

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

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

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

⁶⁹ Papyrus 69 (3rd century A.D.)

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

-College Press New Testament Commentary: with the NIV

College: Luke (Outline)

OUTLINE

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

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

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

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

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

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

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

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

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

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

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

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

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

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

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

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

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

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

C. Mary Visits Elizabeth - 1:39-45

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. Jesus Heals Many - 4:38-44

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

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

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

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

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

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

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

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

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

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

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

G. Jesus the Prophet - 7:1-50

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4. The Transfiguration - 9:28-36

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

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

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

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

1. Samaritan Opposition - 9:51-56

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

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

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

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

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

7. Jesus and Beelzebub - 11:14-28

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

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

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

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

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

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

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

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

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

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

1. The Narrow Door - 13:22-30

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

6. The Rich Ruler - 18:18-30

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

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

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

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

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

A. The Triumphal Entry - 19:28-34

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

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

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

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

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

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

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

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

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

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

B. The Last Supper - 22:7-38

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

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

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

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

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

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

A. The Resurrection - 24:1-12

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

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

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Book Introduction)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

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

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

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

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

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

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

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

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

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

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

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

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

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

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