Text -- Luke 8:2 (NET)

8:2 and also some women who had been healed of evil spirits and disabilities: Mary (called Magdalene), from whom seven demons had gone out,

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 8:2

Which had been healed ( hai ēsan tetherapeumenai ).

Periphrastic past perfect passive, suggesting that the healing had taken place some time before this tour. These women all had personal grounds of gratitude to Jesus.

Robertson: Luk 8:2

From whom seven devils (demons) had gone out ( aph' hēs daimonia hepta exelēluthei ).

Past perfect active third singular for the daimonia are neuter plural. This first mention of Mary Magdalene describes her special cause of gratitude. This fact is stated also in Mar 16:9 in the disputed close of the Gospel. The presence of seven demons in one person indicates special malignity (Mar 5:9). See Mat 12:45 for the parable of the demon who came back with seven other demons worse than the first. It is not known where Magdala was, whence Mary came.

Wesley: Luk 8:2

Or Mary of Magdala, a town in Galilee: probably the person mentioned in the last chapter.

JFB: Luk 8:2

On whom He had the double claim of having brought healing to their bodies and new life to their souls. Drawn to Him by an attraction more than magnetic, they accompany Him on this tour as His almoners--ministering unto Him of their substance. Blessed Saviour! It melts us to see Thee living upon the love of Thy ransomed people. That they bring Thee their poor offerings we wonder not. Thou hast sown unto them spiritual things, and they think it, as well they might, a small thing that Thou shouldst reap their material things (1Co 9:11). But dost Thou take it at their hand, and subsist upon it? "Oh, the depth of the riches" (Rom 11:33) --of this poverty of His!

JFB: Luk 8:2

That is, probably, of Magdala (on which see Mat 15:39; see on Mar 8:10).

JFB: Luk 8:2

Rather, "had gone."

JFB: Luk 8:2

(Mar 16:9). It is a great wrong to this honored woman to identify her with the once profligate woman of Luk 7:37, and to call all such penitents Magdalenes. The mistake has arisen from confounding unhappy demoniacal possession with the conscious entertainment of diabolic impurity, or supposing the one to have been afflicted as a punishment for the other--for which there is not the least scriptural ground.

Clarke: Luk 8:2

Out of whom went seven devils - Who had been possessed in a most extraordinary manner; probably a case of inveterate lunacy, brought on by the influence of evil spirits. The number seven may here express the superlative degree

Mary Magdalene is commonly thought to have been a prostitute before she came to the knowledge of Christ, and then to have been a remarkable penitent. So historians and painters represent her: but neither from this passage, nor from any other of the New Testament, can such a supposition be legitimately drawn. She is here represented as one who had been possessed with seven demons; and as one among other women who had been healed by Christ of evil (or wicked) spirits and infirmities. As well might Joanna and Susanna, mentioned Luk 8:3, come in for a share of the censure as this Mary Magdalene; for they seem to have been dispossessed likewise by Jesus, according to St. Luke’ s account of them. They had all had infirmities, of what sort it is not said, and those infirmities were occasioned by evil spirits within them; and Jesus had healed them all: but Mary Magdalene, by her behavior, and constant attendance on Jesus in his life-time, at his crucifixion, and at his grave, seems to have exceeded all the other women in duty and respect to his person. Bishop Pearce

There is a marvellous propensity in commentators to make some of the women mentioned in the Sacred Writings appear as women of ill fame; therefore Rahab must be a harlot; and Mary Magdalene, a prostitute: and yet nothing of the kind can be proved either in the former or in the latter case; nor in that mentioned Luk 7:36, etc., where see the notes. Poor Mary Magdalene is made the patroness of penitent prostitutes, both by Papists and Protestants; and to the scandal of her name, and the reproach of the Gospel, houses fitted up for the reception of such are termed Magdalene hospitals! and the persons themselves Magdalenes! There is not only no proof that this person was such as commentators represent her, but there is the strongest presumptive proof against it: for, if she ever had been such, it would have been contrary to every rule of prudence, and every dictate of wisdom, for Christ and his apostles to have permitted such a person to associate with them, however fully she might have been converted to God, and however exemplary her life, at that time, might have been. As the world, who had seen her conduct, and knew her character, (had she been such as is insinuated), could not see the inward change, and as they sought to overwhelm Christ and his disciples with obloquy and reproach on every occasion, they would certainly have availed themselves of so favorable an opportunity to subject the character and ministry of Christ to the blackest censure, had he permitted even a converted prostitute to minister to him and his disciples. They were ready enough to say that he was the friend of publicans and sinners, because he conversed with them in order to instruct and save their souls; but they could never say he was a friend of prostitutes, because it does not appear that such persons ever came to Christ; or that he, in the way of his ministry, ever went to them. I conclude therefore that the common opinion is a vile slander on the character of one of the best women mentioned in the Gospel of God; and a reproach cast on the character and conduct of Christ and his disciples. From the whole account of Mary Magdalene, it is highly probable that she was a person of great respectability in that place; such a person as the wife of Chuza, Herod’ s steward, could associate with, and a person on whose conduct or character the calumniating Jews could cast no aspersions.

Defender: Luk 8:2

Mary Magdalene, the first person to see Jesus after His resurrection (Joh 20:1, Joh 20:16), was from a small town named Magdala. She, as well as some of the other women in the company, loved and followed Jesus because they had been delivered from demon possession as a result of His concern for them."

TSK: Luk 8:2

certain : Luk 23:27; Mat 27:55, Mat 27:56; Mar 15:40,Mar 15:41, Mar 16:1; Joh 19:25; Act 1:14

out : Luk 8:30; Mar 16:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 8:2

Infirmities - Sickness.

Mary called Magdalene - So called from "Magdula,"the place of her residence. It was situated on the Sea of Galilee, south of Capernaum. To this place Jesus retired after feeding the 4,000. See the notes at Mat 15:39.

Out of whom went - By the power of Jesus.

Seven devils - The word "seven"is often used for an indefinite number, and "may"signify merely "many"devils. The expression is used to signify that she was grievously tormented, and rendered, doubtless, insane by the power of evil spirits. See the notes at Mat 4:24. It has been commonly supposed that Mary Magdalene was a woman of abandoned character, but of this there is not the least evidence. All that we know of her is that she was formerly grievously afflicted by the presence of those evil spirits, that she was perfectly cured by Jesus, and that afterward she became one of his most faithful and humble followers. She was at his crucifixion Joh 19:25 and burial Mar 15:47, and she was among those who had prepared the materials to embalm him Mar 16:1, and who first went to the sepulchre after the resurrection; and what is particularly interesting in her history, she was the first to whom the risen Redeemer appeared Mar 16:9, and his conversation with her is exceeded in interest and pathos by no passage of history, sacred or profane, Joh 20:11-18.

Lightfoot: Luk 8:2

And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils.   

[Mary called Magdalene.] Whence should she have this name?  

I. We have observed above, in our notes upon Mat 27:56; that there is mention made in the Talmudic authors of Maria Magdila the daughter of Maria, a plaiter of women's hair; who they say was the wife of Papus Ben Juda, but an adulteress. They make this Papus contemporary with Rabban Gamaliel (of Jafneh) and R. Joshua, and with R. Akibah: who all lived both before and after the destruction of Jerusalem: so that the times do not very much disagree. And probable it is, that the Gemarists retained some memory of our Mary Magdalene, in the word Magdila.  

II. We further observe in our notes upon John_12, that there was a certain town near Jerusalem called Magdala; of a very ill fame, which perhaps was Bethany itself; or be it some other, yet might our Mary (if she was the sister of Lazarus) not unfitly be called Magdalene, either as she might have lived there some time, being there married, or have imitated the whorish customs of that place. But I am apt to think that Bethany itself might go under the name of Magdala.  

[Out of whom went seven devils.] As to the number seven; we contend not, when there is hardly any thing more useful than to put this certain number for an uncertain. Our difficulty is, whether these words are to be taken according to their letter, or according to the Jewish sense, who were wont to call vices by the name of devils: as "An evil affection is Satan": "Drunkenness by new wine is a devil." If this Mary be the same with the woman that was a sinner in the foregoing chapter, as is believed, then by devils seems to be understood the vices to which she was addicted: especially when both the Pharisee and evangelist call her a sinner; rather than demoniac. But this we leave at the choice of the reader.

Haydock: Luk 8:2

Mention is made in the gospels, of a woman who was a sinner, (Luke vii.) of Mary of Bethania, the sister of Lazarus, (John xi. and xii; Mark xiv; Matthew xxvi.) and of Mary Magdalene, who followed Jesus from Galilee, and ministered to him. Many think all this to belong to one and the same person: others think these were three distinct persons. See the arguments on both sides in Alban Butler's Lives of the Saints, July 22d; and also more at large in the dissertations upon the three Marys, at the conclusion of the harmony in the Bible de Vence.

Gill: Luk 8:2

And certain women which had been healed of evil spirits,.... Of devils, who had possessed them, and were healed by Christ, dispossessing them; See Gill on Luk 7:21.

and infirmities: various diseases of body: some were dispossessed of devils, and others freed from bodily disorders; of the first sort was

Mary Magdalene, out of whom went seven devils: by the order of Christ, for he cast them out, Mar 16:9 and which shows, that this is to be understood, in a literal sense, of devils, and the dispossession of them by Christ; and not in a figurative sense, of vices, and the expulsion of them by the power of divine grace; for this same phrase is used where real dispossessions are intended: nor need it be thought strange that seven devils should be in one person, when, in this same chapter, we read of a legion in one man, and which also Christ cast out, Luk 8:30. This woman seems to be a different person from her spoken of in the latter part of the preceding chapter, seeing this looks as if it was the first time of her being taken notice of by this evangelist, and is described by a different character. She is called "Magdalene", to distinguish her from others of the same name; the reason of which See Gill on Mat 27:56. She is said ^d to be a widow, and so not being bound to an husband, was at leisure to follow Christ.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 8:2

¹ sn There is an important respect shown to women in this text, as their contributions were often ignored in ancient society.

² tn Or “illnesses.” The term ἀσθένεια (asqeneia) refers to the state of being ill and thus incapacitated in some way – “illness, disability, weakness.” (L&N 23.143).

³ sn This Mary is not the woman mentioned in the previous passage (as some church fathers claimed), because she is introduced as a new figure here. In addition, she is further specified by Luke with the notation called Magdalene, which seems to distinguish her from the woman at Simon the Pharisee’s house.

Commentary -- Verse Range Notes

TSK Synopsis: Luk 8:1-56

1 Women minister unto Christ of their substance.

4 Christ, after he had preached from place to place, attended by his apostles, propounds the parable of the sower,

16 and the candle;

19 declares who are his mother, and brethren;

22 rebukes the winds;

26 casts the legion of devils out of the man into the herd of swine;

37 is rejected of the Gadarenes,;

43 heals the woman of her bloody issue;

49 and raises from death Jairus's daughter.

Maclaren: Luk 8:2-3

The Ministry Of Women

And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, 3. And Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, which ministered unto Him of their substance.'--Luke 8:2-3.

THE Evangelist Luke has preserved for us several incidents in our Lord's life in which women play a prominent part. It would not, I think, be difficult to bring that fact into connection with the main characteristics of his Gospel, but at all events it is worth observing that we owe to him those details, and the fact that the service of these grateful women was permanent during the whole of our Lord's wandering life after His leaving Galilee. An incidental reference to the fact is found in Matthew's account of the Crucifixion, but had it not been for Luke we should not have known the names of two or three of them, nor should we have known how constantly they adhered to Him. As to the women of the little group, we know very little about them. Mary of Magdala has had a very bard fate. The Scripture record of her is very sweet and beautiful.

Delivered by Christ from that mysterious demoniacal possession, she cleaves to Him, like a true woman, with all her heart. She is one of the little group whose strong love, casting out all fear, nerved them to stand by the Cross when all the men except the gentle Apostle of love, as he is called, were cowering in corners, afraid of their lives, and she was one of the same group who would fain have prolonged their ministry beyond His death, and who brought the sweet spices with them in order to anoint Him, and it was she who came to the risen Lord with the rapturous exclamation, Rabboni, my Master.' By strange misunderstanding of the Gospel story, she has been identified with the woman who was a sinner in the previous chapter in this book, and her fair fame has been blackened and her very name taken as a designation of the class to which there is no reason whatever to believe she belonged. Demoniacal possession was neither physical infirmity nor moral evil, however much it may have simulated sometimes the one or the other.

Then as to Joanna the wife of Chuza, Herod's steward, old Church tradition tells us that she was the consort of the nobleman whose son Christ healed at Capernaum. It does not seem very likely that Herod's steward would have been living in Capernaum, and the narrative before us rather seems to show that she herself was the recipient of healing from His hands. However that may be, Herod's court was not exactly the place to look for Christian disciples, was it? But you know they of Caesar's household surrounded with their love the Apostle whom Nero murdered, and it is by no means an uncommon experience that the servants' hall knows and loves the Christ that the lord in the saloon does not care about.

And then as for Susanna, is it not a sweet fate to be known to all the world for ever more by one line only, which tells of her service to her Master?

So I will try to take out of these little incidents in our text some plain lessons about this matter of Christian service and ministry to Christ, with which it seems to be so full. It will apply to missionary work and all other sorts of work, and perhaps will take us down to the bottom of it all, and show us the foundation on which it should all rest.

Let me ask you for a moment to look with me first of all at the centre figure, as being an illustration of--what shall I say? may I venture to use a rough word and say the pauper Christ?--as the great Pattern and Motive for us, of the love that becomes poor. We very often cover the life of our Lord with so much imaginative reverence that we sometimes lose the hard angles of the facts of it. Now, I want you to realise it, and you may put it into as modern English as you like, for it will help the vividness of the conception, which is a simple, prosaic fact, that Jesus Christ was, in the broadest meaning of the word, a pauper; not indeed with the sodden poverty that you can see in our slums, but still in a very real sense of the word. He had not a thing that He could call His own, and when He came to the end of His life there was nothing for His executioners to gamble for except His one possession, the seamless robe. He is hungry, and there is a fig-tree by the roadside, and He comes, expecting to get His breakfast off that. He is tired, and He borrows a fishing-boat to lie down and sleep in. He is thirsty, and He asks a woman of questionable character to give Him a draught of water. He wants to preach a sermon about the bounds of ecclesiastical and civil society, and He says, Bring Me a penny.' He has to be indebted to others for the beast of burden on which He made His modest entry into Jerusalem, for the winding sheet that wrapped Him, for the spices that would embalm Him, for the grave in which He lay. He was a pauper in a deeper sense of the word than His Apostle when he said,' Having nothing, and yet possessing all things, as poor, and yet making many rich.' For let us remember that the great mystery of the Gospel system--the blending together in one act and in one Person all the extremes of lowliness and of the loftiness which go deep down into the very profundities of the Gospel, is all here dramatised, as it were, and drawn into a picturesque form on the very surface; and the same blending together of poverty and absolute love, which in its loftiest form is the union in one Person of Godhead and of manhood, is here for us in this fact, that all the dark cloud of poverty, if I may so say, is shot through with strange gleams of light like sunshine caught and tangled in some cold, wet fog, so that whenever you get some definite and strange mark of Christ's poverty, you get lying beside it some definite and strange mark of His absoluteness and His worth. For instance, take the illustration I have already referred to--He borrows a fishing-boat and lies down, weary, to sleep on the wooden pillow at the end of it; aye, but He rises and He says, Peace, be still,' and the waves fall. He borrows the upper room, and with a stranger's wine and another man's bread He founds the covenant and the sacrament of His new kingdom. He borrows a grave; aye, but He comes out of it, the Lord both of the dead and of the living. And so we have to say, Consider the grace of our Lord Jesus Christ, who, though He was rich, yet for our sakes became poor, that we through His poverty might become rich.'

The noblest life that was ever lived upon earth--I hope you and I think it is a great deal more than that, but we all think it is that at any rate--the noblest life that was ever lived upon earth was the life of a poor man. Remember that pure desires, holy aspirations, noble purposes, and a life peopled with all the refinement and charities that belong to the spirit, and that is ever conscious of the closest presence of God and of the innate union with Him, is possible under such conditions, and so remember that the pauper Christ is, at the least, the perfect Man.

But then what I more immediately intended was to ask you to take that central figure with this external fact of His poverty, of the depth of His true inanition, the emptying of Himself for our sakes, as being the great motive, and Oh! thank God that with all humility, we may venture to say, the great Pattern to which you and I have to conform. There is the reason why we say, I love to speak His name,' there is the true measure of the devotion of the consecration and the self-surrender which He requires. Christ gave all for us even to the uttermost circumference of external possession, and standing in the midst of those for whose sakes He became poor, He turns to them with a modest appeal when He says, Minister unto Me, for I have made Myself to need your ministrations for the sake of your redemption.' So much, then, for the first point which I would desire to urge upon you from this incident before us.

Now, in the next place, and pursuing substantially the same course of thought, let me suggest to you to look at the love--the love here that stoops to be served.

It is a familiar observation and a perfectly true one that we have no record of our Lord's ever having used miraculous power for the supply of His own wants, and the reason for that, I suppose, is to be found not only in that principle of economy and parsimony of miraculous energy, so that the supernatural in His life was ever pared down to the narrowest possible limits, and inosculated immediately with the natural, but it is also to be found in this--let me put it into very plain words--that Christ liked to be helped and served by the people that He loved, and that Christ knew that they liked it as well as He. It delighted Him, and He was quite sure that it delighted them. You fathers and mothers know what it is when one of your little children comes, and seeing you engaged about some occupation says, Let me help you.' The little hand perhaps does not contribute much to the furtherance of your occupation. It may be rather an encumbrance than otherwise, but is not there a gladness in saying Yes, here, take this and do this little thing for me'? And do not we all know how maimed and imperfect that love is which only gives, and how maimed and imperfect that love is which only receives, so that there must be an assumption of both attitudes in all true commerce of affection, and that same beautiful flashing backwards and forwards from the two poles which makes the sweetness of our earthly love find its highest example there in the heavens. There are the two mirrors facing each other, and they reverberate rays from one polished surface to another, and so Christ loves and gives, and Christ loves and takes, and His servants love and give, and His servants love and take. Sometimes we are accustomed to speak of it as the highest sign of our Lord's true, deep conviction that He has given so much to us. It seems to me we may well pause and hesitate whether the mightiness and the wonderfulness of His love to us are shown more in that He gives everything to us, or in that He takes so much from us. It is much to say, The Son of man came not to be ministered unto but to minister'; I do not know but that it is more to say that the Son of man let this record be written: Certain women also which ministered to Him of their substance.' At all events there it stands and for us. What although we have to come and say, All that I bring is Thine'; what then? Does a father like less to get a gift from his boy because he gave him the shilling to buy it? And is there anything that diminishes the true sweetness of our giving to Christ, and as we may believe the true sweetness to Him of receiving it from us, because we have to herald all our offerings, all our love, aspirations, desires, trust, conformity, practical service, substantial help, with the old acknowledgment, All things come of Thee, and of Thine own have we given Thee.'

Now, dear friends, all these principles which I have thus imperfectly touched upon as to the necessity of the blending of the two sides in all true commerce of love, the giving and bestowing the expression of the one affection in both hearts, all bears very directly upon the more special work of Christian men in spreading the name of Christ among those who do not know it. You get the same economy of power there that I was speaking about. The supernatural is finished when the divine life is cast into the world. I am come to fling fire upon the earth,' said He, and oh, that it were already kindled!' There is the supernatural; after that you have to deal with the thing according to the ordinary laws of human history and the ordinary conditions of man's society. God trusts the spread of His word to His people; there will not be one moment's duration of the barely, nakedly supernatural beyond the absolute necessity. Christ comes; after that you and I have to see to it, and then you say,' Collections, collections, collections, it is always collections. This society and that society and the other society, there is no end of the appeals that are made. Charity sermons--men using the highest motives of the Gospel for no purpose but to get a shilling or two out of people's pockets. I am tired of it.' Very well; all I have to say is, first of all, Ye have not resisted unto blood'; some people have had to pay a great deal more for their Gospel than you have. And another thing, a man that had lost a great deal more for his master than ever you or I will have to do, said, Unto me who am less than the least of all saints is this grace given, that I should preach amongst the heathen the unsearchable riches of Christ.' Ah! a generous, chivalrous spirit, a spirit touched to fine issues by the fine touch of the Lord's love, will feel that it is no burden; or if it be a burden, it is only a burden as a golden crown heavy with jewels may be a burden on brows that are ennobled by its pressure. This grace is given, and He has crowned us with the honour that we may serve Him and do something for Him.

Dear brethren! of all the gracious words that our Master has spoken to us, I know not that there is one more gracious than when He said, Go into all the world and preach the Gospel to every creature'; and of all the tender legacies that He has left His Church, though there be included amongst these His own peace and His own Spirit, I know not that there is any more tender or a greater sign of His love towards us and His confidence in us than when departing to the far country to receive a kingdom and to return, He gave authority to His servants, and to every man his work.'

And so, in the next place, let me ask you to look for a moment at the complement to this love that stoops to serve and delights to serve--the ministry or service of our love. Let me point to two things.

It seems to me that the simple narrative we have before us goes very deep into the heart of this matter. It gives us two things--the foundation of the service and the sphere of the service.

First there is the foundation--Certain women which had been healed of evil spirits and infirmities.' Ah, there you come to it! The consciousness of redemption is the one master touch that evokes the gratitude which aches to breathe itself in service. There is no service except it be the expression of love. That is the one great Christian principle; and the other is that there is no love that does not rest on the consciousness of redemption; and from these two--that all service and obedience are the utterance and eloquence of love, and that all love has its root in the sense of redemption--you may elaborate all the distinct characteristics and peculiarities of Christian ethics, whereby duty becomes gladness. I will,' and' I ought' overlap and cover each other like two of Euclid's triangles; and whatsoever He commands that I spring to do; and so though the burden be heavy, considered in regard to its requirements, and though the yoke do often press, considered per se, yet because the cords that fasten the yoke to our neck are the cords of love, I can say, My burden is light.' One of the old psalms puts it thus: O Lord, truly I am Thy servant; Thou hast loosed my bonds; and because Thou hast loosed, therefore O hear me; speak, Lord, for Thy servant heareth.'

So much then for the foundation--now for the sphere. Ah,' you say, there is no parallel there, at any rate. These women served Him with personal ministration of their substance.' Well, I think there is a parallel notwithstanding. If I had time I should like to dwell upon the side thoughts connected with that sphere of service, and remind you how very prosaic were their common domestic duties, looking after the comfort of Christ and the travel-stained Twelve who were with Him--let us put it into plain English--cooking their dinners for them, and how that became a religious act. Take the lesson out of it, you women in your households, and you men in your counting-houses and behind your counters, and you students at your dictionaries and lexicons. The commonest things done for the Master flash up into worship, or as good old George Herbert puts it--

A servant with this clauseMakes drudgery divine; Who sweeps a room, as for Thy cause,Makes that and th' action fine.'

But then beyond that, is there any personal ministration to do? If any of you have ever been in St. Mark's Convent at Florence, I dare say you will remember that in the Guest Chamber the saintly genius of Fra Angelico has painted, as an appropriate frontispiece, the two pilgrims on the road to Emmaus, praying the unknown man to come in and partake of their hospitality; and he has draped them in the habit of his order, and he has put Christ as the Representative of all the poor and wearied and way worn travellers that might enter in there and receive hospitality, which is but the lesson, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me.'

And there is another thing, dear friends. Do we not minister to Him best when we do the thing that is nearest His heart and help Him most in the purpose of His life and in His death? What would you think of a would-be helper of some great reformer who said: I will give you all sorts of material support, but I have not a grain of sympathy with the cause to which you have devoted your life. I think it is madness and nonsense: I will feed you and house you and make you comfortable, but I do not care one rush for the object for which you are to be housed and fed and made comfortable.' Jesus Christ let these poor women help Him that He might live to bear the Cross; He lets you and me help Him for that for which on the Cross He died; This honour have all the saints'; The foundation of our service is the consciousness of redemption; its sphere is ministering to Him in that which is nearest His heart.

And then, brethren, there is another thing that does not so immediately belong to the incident before us, but which suggests itself to me in connection with it. We have tried to show the motive and the pattern, the foundation and the sphere, of the service: let me add a last thought--the remembrance and the record of it.

How strange that is, that just as a beam of light coming into a room would enable us to see all the motes dancing up and down that lay in its path, so the beam from Christ's life shoots athwart the society of His age, and all those little insignificant people come for a moment into the full lustre of the light. Years before and years afterward they lived, and we do not know anything about them; but for an instant they crossed the illuminated track and there they blazed. How strange Pharisees, officials, and bookmen of all sorts would have felt if anybody had said to them" Do you see that handful of travel-stained Galileans there, those poor women you have just passed by the way? Well, do you know that these three women's names will never perish as long as the world lasts?' So we may learn the eternity of work done for Him. Ah, a great deal of it may be forgotten and unrecorded! How many deeds of faithful love and noble devotion are all compressed into those words, which ministered unto Him'! It is the old story of how life shrinks, and shrinks, and shrinks in the record. How many acres of green forest ferns in the long ago time went to make up a seam of coal as thick as a sixpence? But still there is the record, compressed indeed, but existent.

And how many names may drop out and not be associated with the work which they did? Do you not think that these anonymous many others which ministered' were just as dear to Jesus Christ as Mary and Joanna and Susannah? A great many people helped Him whose deeds are related in the Gospel, but whose names are not recorded. But what does it matter about that? With many others of my fellow-labourers also,' says St. Paul; whose names'--well, I have forgotten them; but that is of little consequence; they are in the Lamb's book of life.' And so the work is eternal, and will last on in our blessed consciousness and in His remembrance who will never forget any of it, and we shall self-enfold the large results, even if the rays of dying fame may fade.

And there is one other thought on this matter of the eternity of the work on which I would just touch for an instant.

How strange it must be to these women now! If, as I suppose, you and I believe, they are living with Christ, they will look up to Him and think, Ah! we remember when we used to find your food and prepare for your household comforts, and there Thou art on the throne! How strange and how great our earthly service seems to us now!' So it will be to us all when we get up yonder. We shall have to say, Lord, when saw I Thee?' He will put a meaning into our work and a majesty into it that we know nothing about at present. So, brethren, account the name of His slaves your highest honour, and the task that love gives you your greatest joy. When we have in our poor love poorly ministered unto Him who in His great love greatly died for us, then, at the last, the wonderful word will be fulfilled: Verily I say unto you, He shall gird Himself and make them to sit down to meat and will come forth and serve them-'

MHCC: Luk 8:1-3

We are here told what Christ made the constant business of his life, it was teaching the gospel. Tidings of the kingdom of God are glad tidings, and what Christ came to bring. Certain women attended upon him who ministered to him of their substance. It showed the mean condition to which the Saviour humbled himself, that he needed their kindness, and his great humility, that he accepted it. Though rich, yet for our sakes he became poor.

Matthew Henry: Luk 8:1-3

We are here told,

I. What Christ made the constant business of his life - it was preaching; in that work he was indefatigable, and went about doing good (Luk 8:1), afterward - en tō kathexēs - ordine , in the proper time or method. Christ took his work before him and went about it regularly. He observed a series or order of business, so that the end of one good work was the beginning of another. Now observe here, 1. Where he preached: He went about - diōdeue - peragrabat . He was an itinerant preacher, did not confine himself to one place, but diffused the beams of his light. Circumibat - He went his circuit, as a judge, having found his preaching perhaps most acceptable where it was new. He went about through every city, that none might plead ignorance. Hereby he set an example to his disciples; they must traverse the nations of the earth, as he did the cities of Israel. Nor did he confine himself to the cities, but went into the villages, among the plain country-people, to preach to the inhabitants of the villages, Jdg 5:11. 2. What he preached: He showed the glad tidings of the kingdom of God, that it was now to be set up among them. Tidings of the kingdom of God are glad tidings, and those Jesus Christ came to bring; to tell the children of men that God was willing to take all those under his protection that were willing to return to their allegiance. It was glad tidings to the world that there was hope of its being reformed and reconciled. 3. Who were his attendants: The twelve were with him, not to preach if he were present, but to learn from him what and how to preach hereafter, and, if occasion were, to be sent to places where he could not go. Happy were these his servants that heard his wisdom.

II. Whence he had the necessary supports of life: He lived upon the kindness of his friends. There were certain women, who frequently attended his ministry, that ministered to him of their substance, Luk 8:2, Luk 8:3. Some of them are named; but there were many others, who were zealously affected to the doctrine of Christ, and thought themselves bound in justice to encourage it, having themselves found benefit, and in charity, hoping that many others might find benefit by it too.

1. They were such, for the most part, as had been Christ's patients, and were the monuments of his power and mercy; they had been healed by him of evil spirits and infirmities. Some of them had been troubled in mind, had been melancholy, others of them afflicted in body, and he had been to them a powerful healer. He is the physician both of body and soul, and those who have been healed by him ought to study what they shall render to him. We are bound in interest to attend him, that we may be ready to apply ourselves to him for help in case of a relapse; and we are bound in gratitude to serve him and his gospel, who hath saved us, and saved us by it.

2. One of them was Mary Magdalene, out of whom had been cast seven devils; a certain number for an uncertain. Some think that she was one that had been very wicked, and then we may suppose her to be the woman that was a sinner mentioned just before, Luk 7:37. Dr. Lightfoot, finding in some of the Talmudists' writings that Mary Magdalene signified Mary the plaiter of hair, thinks it applicable to her, she having been noted, in the days of her iniquity and infamy, for that plaiting of hair which is opposed to modest apparel, 1Ti 2:9. But, though she had been an immodest woman, upon her repentance and reformation she found mercy, and became a zealous disciple of Christ. Note, The greatest of sinners must not despair of pardon; and the worse any have been before their conversion the more they should study to do for Christ after. Or, rather, she was one that had been very melancholy, and then, probably, it was Mary the sister of Lazarus, who was a woman of a sorrowful spirit, who might have been originally of Magdala, but removed to Bethany. This Mary Magdalene was attending on Christ's cross and his sepulchre, and, if she was not Mary the sister of Lazarus, either that particular friend and favourite of Christ's did not attend then, or the evangelists did not take notice of her, neither of which we can suppose; thus Dr. Lightfoot argues. Yet there is this to be objected against it that Mary Magdalene is reckoned among the women that followed Jesus from Galilee (Mat 27:55, Mat 27:56); whereas Mary the sister of Lazarus had her residence in Bethany.

3. Another of them was Joanna the wife of Chuza, Herod's steward. She had been his wife (so some), but was now a widow, and left in good circumstances. If she was now his wife, we have reason to think that her husband, though preferred in Herod's court, had received the gospel, and was very willing that his wife should be both a hearer of Christ and a contributor to him.

4. There were many of them that ministered to Christ of their substance. It was an instance of the meanness of that condition to which our Saviour humbled himself that he needed it, and of his great humility and condescension that he accepted it. Though he was rich, yet for our sakes he became poor, and lived upon alms. Let none say that they scorn to be beholden to the charity of their neighbours, when Providence has brought them into straits; but let them ask and be thankful for it as a favour. Christ would rather be beholden to his known friends for a maintenance for himself and his disciples than be burdensome to strangers in the cities and villages whither he came to preach. Note, It is the duty of those who are taught in the word to communicate to them who teach them in all good things; and those who are herein liberal and cheerful honour the Lord with their substance, and bring a blessing upon it.

Barclay: Luk 8:1-3

The time we saw coming had now come. Jesus was on the road. The synagogues were not now open to him, as once they had been. He had begun, as it were, in the church, where any man with a message from God might expect to find a responsive and receptive audience. Instead of a welcome he had found opposition; instead of eager listeners he had found the scribes and Pharisees bleakly waiting to catch him out; so now he took to the open road and the hillside and the lake shore.

(i) Once more we are confronted with a fact which we have already noted. This passage lists a little group of women who served him out of their resources. It was always considered to be a pious act to support a Rabbi, and the fact that the devoted followers of Jesus helped him in this way was in direct line with ordinary practice. But, as with the disciples, so with these women, we cannot fail to see how mixed a company they were. There was Mary Magdalene, that is Mary from the town of Magdala, out of whom he had cast seven devils. Clearly she had a past that was a dark and terrible thing. There was Joanna. She was the wife of Chuza, Herod's epitropos (2012). A king had many perquisites and much private property; his epitropos (2012) was the official who looked after the king's financial interests. In the Roman Empire, even in provinces which were governed by proconsuls appointed by the senate, the Emperor still had his epitropos (2012) to safeguard his interests. There could be no more trusted and important official. It is an amazing thing to find Mary Magdalene, with the dark past, and Joanna, the lady of the court, in the one company.

It is one of the supreme achievements of Jesus that he can enable the most diverse people to live together without in the least losing their own personalities or qualities. G. K. Chesterton writes about the text which says that the lion will lie down with the lamb. "But remember that this text is too lightly interpreted. It is constantly assumed ... that when the lion lies down with the lamb the lion becomes lamb-like. But that is brutal annexation and imperialism on the part of the lamb. That is simply the lamb absorbing the lion instead of the lion eating the lamb. The real problem is--Can the lion lie down with the lamb and still retain his royal ferocity? That is the problem the Church attempted; that is the miracle she achieved." There is nothing which the church needs more than to learn how to yoke in common harness the diverse temperaments and qualities of different people. If we are failing it is our own fault, for, in Christ, it can be done--and has been done.

(ii) In this list of women we have a group whose help was practical. Being women, they would not be allowed to preach; but they gave the gifts they had. There was an old shoemaker who once had wished to become a minister but the way had never opened up. He was the friend of a young divinity student; and when the lad one day was called to his first charge the old man asked him for a favour. He asked to be allowed always to make his shoes so that he might feel the preacher was wearing his shoes in that pulpit into which he could never go himself.

It is not always the person in the foreground who is doing the greatest work. Many a man who occupies a public position could not sustain it for one week without the help of the home behind him! There is no gift which cannot be used in the service of Christ. Many of his greatest servants are in the background, unseen but essential to his cause.

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 8:1-21

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

The present section of Luke follows the same basic pattern as the former one. There is a block of teaching (8:1-21; cf. 6:12-49) followed by another account of Jesus' mighty works (8:22-56; cf. ch. 7).

Constable: Luk 8:1-3

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

Luke's account stresses that concern for the multitudes motivated Jesus' mission. Mark, on the other hand, presented opposition from the Jewish religious leaders as a reason for His activities. Matthew stressed Jesus' desire to present Himself as the Messiah to the Jews. All these were factors that directed Jesus in His ministry.

8:1 This verse is Luke's summary of Jesus' next preaching tour (cf. 4:44). As the first summary statement, this one also states Jesus' ministry as consisting of itinerant preaching primarily. Luke noted the presence of the Twelve with Jesus to qualify them as reliable witnesses of His death and resurrection.

8:2-3 Luke's mention of the women in this section prepares for his citing them as witnesses of Jesus' resurrection later (cf. 23:49, 55; 24:6, 10; Acts 1:14). This is Luke's third recent reference to women who benefited from Jesus' ministry to them, several of whom responded by ministering to Him (cf. 7:12-15, 36-50). Their example provides a positive example for female readers of Luke's Gospel.

". . . traveling around with a religious teacher conflicts strongly with traditional female roles in Jewish society.²²⁹ Such behavior neglects a husband's rights and a wife's responsibilities to her family. It would probably arouse suspicion of illicit sexual relationships. In his later teaching Jesus will repeatedly tell his disciples that his call requires a break with the family (Luke 9:57-62; 12:51-53; 14:26; 18:28-30). The last two of these passages speak of leaving house' and children,' which could apply to either a man or a woman, but these statements are male-oriented in that they also speak of leaving wife' but not husband.²³⁰ Nevertheless, 8:2-3 refers to women who have evidently taken a drastic step of leaving home and family in order to share in the wandering ministry of Jesus. The discipleship of women is conceived as radically as for men--perhaps even more radically, since women of that time were very closely bound to the family--involving a sharp break with social expectations and normal responsibilities."²³¹

Many people have concluded that Mary Magdalene had been a prostitute. However the text gives no warrant for this idea. It simply says that seven demons had indwelt her. "Magdalene" evidently refers to her hometown of Magdala. It stood on the west side of the Sea of Galilee. Joanna was present at Jesus' crucifixion and empty tomb (23:55-56; 24:1, 10). She is the first of Jesus' disciples identified as connected with Herod Antipas' household. Chuza was evidently Herod's manager or foreman, some high ranking official in Herod's employ (cf. Matt. 20:8; Gal. 4:2).

"It may be that the special knowledge of Herod and his court reflected in Lk. came through him; he and his wife are no doubt named as well-known personalities in the church and are evidence for the existence of Christian disciples among the aristocracy."²³²

Susanna, otherwise unknown to us, may also have been of special interest to Luke's original readers. The support of these and other similar unnamed disciples explains how Jesus was able to continue His ministry financially. These women and undoubtedly some men provided money by giving sacrificially out of love for what Jesus had done for them (cf. 7:36-50). It was apparently unusual for Jesus to have female followers (cf. John 4:27) though this was more common in the Hellenistic world than in Palestine.²³³

College: Luk 8:1-56

LUKE 8

H. JESUS TEACHES IN PARABLES (8:1-21)

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

¹ After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, ² and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; ³ Joanna the wife of Cuza, the manager of Herod's household; Susanna; and many others. These women were helping to support them out of their own means.

⁴ While a large crowd was gathering and people were coming to Jesus from town after town, he told this parable: ⁵" A farmer went out to sow his seed. As he was scattering the seed, some fell along the path; it was trampled on, and the birds of the air ate it up. ⁶ Some fell on rock, and when it came up, the plants withered because they had no moisture. ⁷ Other seed fell among thorns, which grew up with it and choked the plants. ⁸ Still other seed fell on good soil. It came up and yielded a crop, a hundred times more than was sown."

When he said this, he called out, " He who has ears to hear, let him hear."

⁹ His disciples asked him what this parable meant. ¹⁰ He said, " The knowledge of the secrets of the kingdom of God has been given to you, but to others I speak in parables, so that,

" 'though seeing, they may not see;

though hearing, they may not understand.' ^a

¹¹" This is the meaning of the parable: The seed is the word of God. ¹² Those along the path are the ones who hear, and then the devil comes and takes away the word from their hearts, so that they may not believe and be saved. ¹³ Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in the time of testing they fall away. ¹⁴ The seed that fell among thorns stands for those who hear, but as they go on their way they are choked by life's worries, riches and pleasures, and they do not mature. ¹⁵ But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop.

^a 10 Isaiah 6:9

1-2a. Luke seems to signal the end of one section and the beginning of a new one with this summary statement regarding Jesus' followers and the change of scenery. The reader is given the definite impression that Jesus is doing throughout the towns and villages of Galilee what Luke has shown him doing in the episodes he has narrated. He is proclaiming the good news of the kingdom of God and curing people of evil spirits and diseases . He is attracting large crowds (8:4) everywhere he goes. With him are the twelve apostles and a growing group of disciples. Luke, more than the other Gospel writers, wants his readers to see many more than the twelve apostles following Jesus. And, given Luke's spotlight upon women up to this point, the reader is not surprised to find several women among his followers. Luke will mention them again on several occasions (23:49; 24:1; Acts 1:14), and they will be a very important part of the early church in Acts.

2b. In order to stress their importance, Luke gives his readers the names of these women (no men are named): Mary , who was called Magdalene because she was from the village of Magdala; Joanna, the wife of Cuza, the manager of Herod's household ; Susanna, and many others . These women Jesus has cured of demons and diseases, and they have responded in a model fashion. They now follow Jesus and do what Jesus has asked his followers to do. These women were helping to support Jesus and the twelve out of their own means . The proper use of wealth will be a major theme in the coming chapters. These women are shown to be prime examples of how disciples ought to use their wealth. They give it to those in need. Some of the best, if not the best, role models for disciples in Luke are women (thus far Elizabeth, Mary, Anna, the sinful woman of 7:37, and now these women).

Supplemental Study:

Parables

The favorite parables of most Christians are found in Luke (Good Samaritan, Prodigal Son). Luke also contains the largest number of parables, which he places throughout his story, especially in the upcoming travel narrative. The term " parable" actually means simply an analogy. A " parable" therefore may be a riddle or even a simple simile or metaphor. However, when most think of parables, they think of the story parables, which have characters and a plot.

Jesus appears to have used parables for several reasons. One of the major reasons for his speaking in parables, implied in this passage, is that he wants to conceal his message from some hearers. Using an analogy (the basic definition of a parable) allows him to imply certain truths without explicitly stating them. For example, Jesus can make implications about his identity without making explicit claims. (He has already in the Gospel referred indirectly to himself as the bridegroom.) Speaking in parables allows Jesus to plant seeds about matters people are not yet ready to hear, and they allow him to speak to those " who have ears" without revealing too much to those who are only out to thwart him.

There are many other reasons Jesus spoke in parables. Parables, rather than dealing with the abstract, speak in concrete terms with which people readily identify. They are often stories of real life situations shared by the listener. The listener is therefore drawn into the story and eager to hear how the conflict will be resolved. Almost everyone would rather hear, for example, the story of the Prodigal Son rather than a sermon, listing three abstract points about God, sinners, and grace. The gospel itself is a story, as was the heart of the Old Testament Scriptures, the story of God's redemption of Israel.

A third important reason for Jesus' use of parables has already been seen in Luke in the story of the sinful woman who anointed Jesus' feet. In that story Jesus told Simon a parable in order to disarm him. That is, Jesus told a story, but he did not state the point. That was left to Simon. This is how parables work. The hearer is left to make a decision. The hearer is brought into the theological process rather than simply being told the answers. Perhaps this is why most of the parables are not explained.

Jesus' parables continue to be a favorite subject of preachers and teachers. However, we may need to work harder to tell not only the stories Jesus told but also to adopt his approach of telling new and modern stories which will lead our listeners to the kingdom of God. Modern people are every bit as eager as those in the first century for a story which makes sense of their world and offers hope for the future.

The parable of the sower (better stated, parable of the soils) is one of four found in Matthew, Mark, and Luke. It is one of very few for which Jesus provides an explanation. The explanation shows the parable to be an allegory which examines the different responses of people to the gospel and calls on them to be careful how they respond. It underscores several Lukan themes, including the need to count the cost of discipleship, the danger of riches, and the fruitfulness which will result from faithful discipleship.

4-7. The seed which fell along the path could not penetrate the hard ground and was therefore eaten by the birds of the air . Those who have hard hearts (the beaten down path) are easy prey for the devil to take away the word of God before it can have any effect (v. 12). The seed which fell on rock grew briefly but soon withered . The rock was not actually in the soil but rather just beneath it, so that the soil was shallow and had no moisture . This seed represents those who receive the word " with joy" but do not count the cost of discipleship and " in a time of testing fall away" (v. 13). The seed which fell among thorns represents those people caught up in the cares and riches and pleasures of life with the result that their fruit does not mature (v. 14). This is, of course, one of Luke's major themes, to be explored on many occasions (see supplemental study on the " Poor and Rich" ).

8. Luke's emphasis on the importance of the followers of Jesus bearing fruit is seen in the good soil which yielded . . . a hundred times more than was sown . This large yield is the natural result of the word being received by an honest and good heart (v. 15). John spoke of bearing fruits appropriate to repentance (3:8-9); Jesus has already spoken of the need for doing what he says in terms of good trees bearing good fruit (6:43-44); and he will later speak of trees which bear no fruit being cut down and cast into the fire (13:6-9).

9-10. One of the more difficult passages in the Gospel is Jesus' preface to the explanation of the parable in verses 9-10. When asked about the parable by his disciples , Jesus tells them that they are given the secrets of the kingdom of God , but that others must be addressed in parables . The result of their hearing in parables is that the non-disciples will not perceive and not understand . This statement has troubled interpreters for centuries because it seems to present a Jesus who does not want his hearers to understand. That interpretation, however, does not appreciate the subtleties of this text.

When Jesus says that he speaks enigmatically so that his hearers will not perceive, it is likely that he means that their failure to understand will be the result of his speaking, not that their failure is his goal and the reason for his mysterious speaking. This was also the situation when Isaiah first spoke the words which Jesus quotes in verse 10. Isaiah knew that despite his teaching, most would not accept the truth. In the same way, Jesus was revealing to those who had committed their allegiance to him that which simply could not be told to those who were outsiders. Luke will show that Jesus speaks fairly directly to his disciples about such matters as his identity, what will happen to him in Jerusalem, and what will happen to those who reject him. However, he will address these same topics when talking to outsiders, but he will veil his teaching because outsiders are not ready to hear it.

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

¹⁶" No one lights a lamp and hides it in a jar or puts it under a bed. Instead, he puts it on a stand, so that those who come in can see the light. ¹⁷ For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open. ¹⁸ Therefore consider carefully how you listen. Whoever has will be given more; whoever does not have, even what he thinks he has will be taken from him."

16-17. These verses continue along the same lines as the previous ones. That which Jesus is revealing, directly to his disciples and indirectly to the rest of his hearers, will soon enough be put on a lampstand . Although some teachings were at this time mysterious, nothing is hidden that will not be disclosed . That which has been secret will soon become known and will come to light .

18. Only those who have good and honest hearts will perceive. Jesus does indeed want his hearers to become his followers but he knows that most will not. For that very reason, he says, " Consider carefully how you listen." Those who receive Jesus' teachings will continue to learn and grow. To them more will be given . But from those who will not accept Jesus, even what they think they have will be taken from them. There is just a hint here of the punishment awaiting those who reject Jesus. Luke will with increasing frequency discuss this theme until chapter 21, when Jesus will talk openly to his disciples about the coming destruction of Jerusalem because of its sinfulness and rejection of Jesus.

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

¹⁹ Now Jesus' mother and brothers came to see him, but they were not able to get near him because of the crowd. ²⁰ Someone told him, " Your mother and brothers are standing outside, wanting to see you."

²¹ He replied, " My mother and brothers are those who hear God's word and put it into practice."

This little story serves to conclude the section on Jesus' speaking in parables. He continues to speak " in a parable," this time the analogy being that those who are the closest relatives of Jesus are those who accept his teachings, not those related by birth. Having just cautioned his hearers about the importance of hearing correctly, he now cautions that hearing correctly involves putting his teaching into practice.

19-21. There is no reason to think that Jesus' mother and brothers are any other than Mary and his (half-)brothers. Jesus is not speaking negatively about his mother and brothers. Luke gives no indication as to their feelings about Jesus at this time, although John 7:5 mentions that Jesus' brothers did not believe in him during his ministry. Mary will be with the disciples in Acts 1:14, and James will be the most influential elder in the Jerusalem church in Acts 12:17; 15:13; 21:18.

Jesus' focus here is not on his biological family. He is simply using this as an opportunity to make a point. Since the community of God has a relationship stronger than biological ties, allegiance to Jesus must come before everything else, including even family. This passage is closest to 11:27-28, in which a woman implicitly praises Mary, exclaiming, " Blessed is the womb that bore you," to which Jesus replies, " Blessed rather are those who hear the word of God and obey it." Other passages on this theme are 14:26, concerning " hating" family; 12:49-53, in which Jesus claims to have come to cause division within a family; and 18:28-30, in which Jesus promises a reward to those who have left father and mother for the sake of the kingdom.

Why is this such an important theme for Luke? One can easily imagine that among Luke's readers there were many who had to claim allegiance to Jesus against the wishes of family members. Perhaps there were also some struggling with the question, Should a young man reject the teachings of his parents? Should a woman reject the authority of her pagan husband in matters of faith? The import for modern Christians needs no comment.

I. JESUS SHOWS HIS DIVINE POWER (8:22-56)

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

²² One day Jesus said to his disciples, " Let's go over to the other side of the lake." So they got into a boat and set out. ²³ As they sailed, he fell asleep. A squall came down on the lake, so that the boat was being swamped, and they were in great danger.

²⁴ The disciples went and woke him, saying, " Master, Master, we're going to drown!"

He got up and rebuked the wind and the raging waters; the storm subsided, and all was calm. ²⁵" Where is your faith?" he asked his disciples.

In fear and amazement they asked one another, " Who is this? He commands even the winds and the water, and they obey him."

The primary topic of the next several stories is still the identity of Jesus. Each new story reveals a little bit more about him. The next four miracle stories are to be read together, as Jesus is seen having power over nature, demons, disease, and death. The first is typical of miracle stories in that it notes first the need (a violent storm), then the miracle (calming the sea), and finally the reaction (fear and amazement). In one way, however, this miracle is atypical of Luke, for it does not depend on or even mention the faith of the recipients. In fact it is their lack of faith that is emphasized.

22-24a. Jesus' suggestion that they go over to the other side of the lake is left unexplained. Were they trying to escape the crowds? After setting out in the boat with his disciples, Jesus fell asleep before a squall came down on the lake . Even though it was a boat large enough for at least thirteen (see note on 5:3), the boat was being swamped . Their cry, " Master, Master," does not appear to be a cry for deliverance. They think they are going to drown , for which Jesus afterward rebukes them because of their lack of faith. Jesus rebuked the wind and the raging waters , just as he had rebuked fever (4:39) and demons (4:35, 41) earlier. Are we to think of these storms and fever as agents of Satan, as were the demons?

24b-25. When the storm subsided , Jesus chided the disciples for their lack of faith. Most likely they had some faith, for they had seen Jesus perform amazing miracles. However, they did not know that he could still the storm because they had not yet figured out who he really was, as their comment suggests: " Who is this? . . . Even the winds and the water . . . obey him." The implication is that no mere man could do this. Like forgiving sins, the ability to control nature is available to God alone, as Luke's readers who are good students of the Psalms know (see Ps 65:7; 104:7; 107:29). In addition to this teaching about the divine identity of Jesus, Luke may also have in mind a pastoral purpose. Perhaps Luke is wanting his readers to understand that they need not fear what this life has to offer; Jesus can handle all the storms.

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

²⁶ They sailed to the region of the Gerasenes, ^a which is across the lake from Galilee. ²⁷ When Jesus stepped ashore, he was met by a demon-possessed man from the town. For a long time this man had not worn clothes or lived in a house, but had lived in the tombs. ²⁸ When he saw Jesus, he cried out and fell at his feet, shouting at the top of his voice, " What do you want with me, Jesus, Son of the Most High God? I beg you, don't torture me!" ²⁹ For Jesus had commanded the evil ^b spirit to come out of the man. Many times it had seized him, and though he was chained hand and foot and kept under guard, he had broken his chains and had been driven by the demon into solitary places.

³⁰ Jesus asked him, " What is your name?"

" Legion," he replied, because many demons had gone into him. ³¹ And they begged him repeatedly not to order them to go into the Abyss.

³² A large herd of pigs was feeding there on the hillside. The demons begged Jesus to let them go into them, and he gave them permission. ³³ When the demons came out of the man, they went into the pigs, and the herd rushed down the steep bank into the lake and was drowned.

³⁴ When those tending the pigs saw what had happened, they ran off and reported this in the town and countryside, ³⁵ and the people went out to see what had happened. When they came to Jesus, they found the man from whom the demons had gone out, sitting at Jesus' feet, dressed and in his right mind; and they were afraid. ³⁶ Those who had seen it told the people how the demon-possessed man had been cured. ³⁷ Then all the people of the region of the Gerasenes asked Jesus to leave them, because they were overcome with fear. So he got into the boat and left.The story of the healing of the Gerasene demoniac not unexpectedly surpasses the exorcism stories up to this point. This man has many demons within him, and their power is seen in what they do to a huge herd of pigs. Once again, the primary teaching is about Jesus, who in this story shows himself more powerful than a whole legion of Satan's best. However, a secondary lesson deals with how a person responds to Jesus. The demon-possessed man will become an evangelistic witness, while the townspeople will reject Jesus. This is especially interesting in that this story occurs on Gentile soil and among Gentile people (those who raise pigs). The remaining Gerasenes, however, ask Jesus to leave, foreshadowing other Gentiles who will later reject those Jesus sends (for example, Acts 17:32-34).

26-28. As the marginal notes in the NIV suggest, some ancient manuscripts of Luke have " Gadarenes" or " Gergesenes" instead of Gerasenes . Living among the tombs would suggest to Luke's audience not so much that the man was unclean but that the man was in a tragic situation due to the demons. The demons, being supernatural spiritual forces, immediately recognize Jesus, and so the man falls down, shouting, " What do you want with me?" The demons, although the enemy, are a credible source in Luke, and they speak the truth here: Jesus is Son of the Most High God . The reader is not told what it would mean for Jesus to torture the demons, other than the fact that they would be sent " into the Abyss" (v. 31). Neither is the reader given any idea why Jesus allows the demons to enter the pigs.

29-33. The reader is given another look at the pathetic condition of the man's life in verse 29, describing his chains , his " seizures," and his being forced to live in solitary places . The name of the demon(s), Legion , a word signifying to Luke's readers the power of six thousand Roman soldiers. The fact that Jesus gave permission for the demons to enter the pigs tells the reader that Jesus has greater authority than these demons. The incident also shows the great power of the demons, in that they destroyed the entire herd. We should probably assume that the demons were also destroyed when they had done their destructive work. It may even signify that Jesus thinks a herd of pigs a small price to pay for the restored wholeness of a single human being. Jesus has come " to proclaim freedom for the prisoners."

34-37. The response to this miracle is quite unusual in Luke. When the people are told about the incident, they come and find the man sitting at Jesus' feet, dressed and in his right mind . If their concern is with the financial loss, Luke does not mention it. Rather, they were overcome with fear . We are not told why they were afraid. Perhaps, like Peter (5:8), they feared being too close to one so holy. Perhaps this event allowed them to count the cost of discipleship, and they were unwilling to pay. Whatever the cause, similar fear will also keep others away from God in Luke-Acts, including some in Acts 5:11-13 who are afraid to be around the Christians after the deaths of Ananias and Sapphira.

38-39. Jesus refused to allow the former demon-possessed man to be with him , as he must have refused many. Jesus did not refuse the man completely, however. Jesus encouraged him to proclaim throughout the city how much Jesus had done for him . The reader may be surprised that Jesus tells this man to speak openly, when he had told many others to keep quiet. We are probably expected to understand that this was a region in which Gentiles lived (therefore the pigs), so that they had no mistaken concept of the Messiah. They in fact had no concept at all. In any event, this man becomes yet another model for Luke's readers, who should also " proclaim what Jesus has done for them."

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

⁴⁰ Now when Jesus returned, a crowd welcomed him, for they were all expecting him. ⁴¹ Then a man named Jairus, a ruler of the synagogue, came and fell at Jesus' feet, pleading with him to come to his house ⁴² because his only daughter, a girl of about twelve, was dying.

As Jesus was on his way, the crowds almost crushed him. ⁴³ And a woman was there who had been subject to bleeding for twelve years, ^a a but no one could heal her. ⁴⁴ She came up behind him and touched the edge of his cloak, and immediately her bleeding stopped.

⁴⁵" Who touched me?" Jesus asked.

When they all denied it, Peter said, " Master, the people are crowding and pressing against you."

⁴⁶ But Jesus said, " Someone touched me; I know that power has gone out from me."

⁴⁷ Then the woman, seeing that she could not go unnoticed, came trembling and fell at his feet. In the presence of all the people, she told why she had touched him and how she had been instantly healed. ⁴⁸ Then he said to her, " Daughter, your faith has healed you. Go in peace."

⁴⁹ While Jesus was still speaking, someone came from the house of Jairus, the synagogue ruler. " Your daughter is dead," he said. " Don't bother the teacher any more."

⁵⁰ Hearing this, Jesus said to Jairus, " Don't be afraid; just believe, and she will be healed."

⁵¹ When he arrived at the house of Jairus, he did not let anyone go in with him except Peter, John and James, and the child's father and mother. ⁵² Meanwhile, all the people were wailing and mourning for her. " Stop wailing," Jesus said. " She is not dead but asleep."

⁵³ They laughed at him, knowing that she was dead. ⁵⁴ But he took her by the hand and said, " My child, get up!" ⁵⁵ Her spirit returned, and at once she stood up. Then Jesus told them to give her something to eat. ⁵⁶ Her parents were astonished, but he ordered them not to tell anyone what had happened.

^a 43 Many manuscripts years, and she had spent all she had on doctors

These two stories, one told within the other, show Jesus' power over disease and even death. Jesus' power over death is, of course, impressive enough. The healing of the diseased woman is especially impressive because Jesus is seen as having such power that one is healed just by touching his cloak, and apparently without his even willing it! Both stories also further the characteristic Lukan theme of the importance of faith for those wishing to receive Jesus' blessings.

40-42a. In contrast to the Gerasenes who asked Jesus to leave, a crowd welcomed him when he returned to his usual area of activity. Jairus was a ruler of the synagogue , meaning that he was " president of the synagogue" (one who presides over synagogue services) or he was a member of the governing board (the gerousia ). When he fell at Jesus' feet, pleading , he showed not only his faith but also the desperate situation of a man whose only daughter is near death.

42b-48. As Jesus went with Jairus and as the crowds pressed in on him , he was interrupted by another desperate person, a woman with an unspecified bleeding problem. Having been ill for twelve years and having been failed by everyone who tried to help her, she took the risk of touching Jesus' clothes, at which point immediately her bleeding stopped . Although she tried to get lost in the crowd, Jesus felt power leave him and asked, " Who touched me?" The woman wanted to stay hidden, Peter knew that many had touched Jesus, and, if we may guess, Jairus was ready to get Jesus to his house. But Jesus wanted to know (or perhaps wanted the one who did so to admit it) who touched him. Fearfully, the woman came trembling and told why she had touched him and how she had been instantly healed . Jesus, perhaps to the surprise of everyone, commended her for her faith which healed her: " Daughter, your faith has healed you." Luke's readers not only rejoice with this woman; they are also reminded that their faith will heal them.

49-56. Luke will not let us enjoy this scene for long. Someone came from the house of Jairus with the words, " Your daughter is dead" (immediately after Jesus has said, " Daughter, your faith has saved you" ). The messenger assumes that Jesus cannot raise the dead: " Don't bother the teacher anymore." Jesus continues to stress the importance of faith as he attempts to strengthen the faith of Jairus: " Don't be afraid; just believe." After arriving at the house, Jesus takes only the " inner circle" of disciples and the girl's parents, perhaps because of their faith and/or because of the lack of faith of the bystanders. The tragedy of this scene is felt as Luke notes the people wailing and mourning for her . Jesus' statement that, " She is not dead but sleeping," is true in that she was about to awake; but the reader knows what the mourners know - that from the human standpoint, she is dead. Taking her by the hand and telling her to get up , Jesus raises her and tells them to get her something to eat . Perhaps the eating was meant to tell the mourners, " She is fine," or perhaps she needed strength. In keeping with his desire not to be followed for the wrong reasons, Jesus told the parents of the girl not to tell anyone . (Perhaps he did want the mourners to think the girl was only sleeping.)

This story once again looks back to Elijah's miraculous raising of the dead son of a widow (see 4:26; 7:11-17). It also looks forward to Peter's raising of Tabitha in Acts 9:36-43 (note the many similarities in Luke's telling of the two stories) and Paul's raising of the young man Eutychus in Acts 20:9-12 (where there are also interesting parallels). The early church simply continues the ministry of Jesus.

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 8:1-3

XLVII.
FURTHER JOURNEYING ABOUT GALILEE.
^cLUKE VIII. 1-3.

    ^c1 And it came to pass soon afterwards [i. e.,. soon after his visit to the Pharisee], that he went about through cities and villages [thus making a thorough circuit of the region of Galilee], preaching and bringing the good tidings of the kingdom of God [John had preached repentance as a preparation for the kingdom; but Jesus now appears to have preached the kingdom itself, which was indeed to bring good tidings -- Rom 14:17], and with him the twelve [We here get a glimpse of the tireless activities of the ministry of Christ. Journeying from place to place, he was constantly preaching the gospel publicly to the people, and as ceaselessly instructing his disciples privately. The twelve [296] were now serving an apprenticeship in that work on which he would soon send them forth alone. From this time forth we can hardly look upon Capernaum as the home of Jesus. From now to the end of his ministry his life was a wandering journey, and he and his apostles sustained by the offerings of friends. The circuit of Galilee here mentioned is peculiar to Luke],  2 and certain women who had been healed of evil spirits and infirmities: Mary that was called Magdalene, from whom seven demons had gone out [What a change of service, from demoniac bondage to the freedom of Christ!],  3 and Joanna the wife of Chuzas Herod's steward, and Susanna, and many others, who ministered unto them of their substance. [As to the vile slanders with which commentators have stained the good name of Mary Magdalene, see Joh 19:25, Mar 15:47, Mar 16:1, Mar 16:9, Joh 20:11-18. Mary's name indicates that she was a native of Magdala (Hebrew, Migdol, i. e., watch-tower). Of all the towns which dotted the shores of Galilee in Christ's day, but this and Tiberias remain. It is on the west shore of the lake, at the southeast corner of the plain of Gennesaret, and is to-day a small collection of mud hovels. It still bears the name el-Mejdel, which is probably received from the adjoining watch-tower that guarded the entrance to the plain, the ruins of which are still to be seen. We should note that Mary Magdalene is not classed with restored profligates, but with those who were healed of infirmities. Joanna is mentioned again at Luk 24:10; of Susanna there is no other record, this being enough to immortalize her. Of Chuzas we know nothing more than what is stated here. There are two Greek words for steward, epitropos and oikonomos. The first may be translated administrator, superintendent or governor. It conveys the impression of an officer of high rank. The Jewish rabbis called Obadiah the epitropos of Ahab. This was the office held by Chuzas, and its translated treasurer in the Arabic version. The second word may be translated housekeeper, or domestic manager. It was an office usually held by some [297] trusted slave as a reward for his fidelity. Chuzas was no doubt a man of means and influence. As there was no order of nobility in Galilee, and as such an officer might be nevertheless styled a nobleman, this Chuzas was very likely the nobleman of Joh 4:46. If so, the second miracle at Cana explains the devotion of Joanna to Jesus. Herod's capital was at Sephoris, on an elevated tableland not far from Capernaum. The ministration of these women shows the poverty of Christ and his apostles, and explains how they were able to give themselves so unremittingly to the work. Some of the apostles also may have had means enough to contribute somewhat to the support of the company, but in any event the support was meager enough, for Jesus was among the poorest of earth (Luk 9:58, Mat 17:24, 2Co 8:9). His reaping of carnal things was as scanty as his sowing of spiritual things was abundant (1Co 9:11). We should note how Jesus began to remove the fetters of custom which bound women, and to bring about a condition of universal freedom (Gal 3:28).]

[FFG 296-298]

Lapide: Luk 8:1-56

CHAPTER 8

Ver. 1.— And the twelve (apostles) were with Him, i.e. they accompanied Jesus as He went through the cities and villages preaching.

Ver. 2.— And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils. These women followed Christ (1.) out of gratitude, because He had healed their diseases, and cast out the devils which possessed them. (2.) For safety, lest if they were away from their physician, their former ills might again overtake them. (3.) From pious motives, that from His companionship and preaching they might advance in holiness.

Mary. In Hebrew, Mary signifies a "bitter sea" of repentance. Bede.

Called Magdalene. As we have before explained, from the castle or fort near Bethsaida and Capernaum.  S. Augustine infers that she was a married woman ( Hom. 33), and therefore calls her not a harlot but an adulteress. But according to S. Jerome, the author of the commentary on S. Mark calls her a widow, which is much the same thing; so also Jansenius, Luke and others. That she was an inhabitant of Judæa, and like Lazarus and Martha lived at Bethany, is clear from S. John xii. 1. Adricomius, in his description of the Holy Land, tells us that the Magdalene's home was situated on the shore of the sea of Galilee, and towards the north-east looks out on an extensive plain, and that it was called Magdala from the battlements and towers, wherewith it was fortified. Hence Jerome asserts that she was rightly called Magdalene, that is to say, "turreted" because of her zeal and love. Josephus makes mention of this castle, and tells us that Agrippa fruitlessly sent an expedition against it.

In the Hebrew then Magdalene signifies (1.) turreted, or tower-bearing, from the root ξβψμ migdol, a tower; for she was tall of stature, and of a yet loftier mind. "Thy neck is like the tower of David," Son 4:4. (2.)Or "magnificent" (Origen), or "magnified," according to Pagninus, because, says Origen, she followed Jesus, ministered unto Him, and beheld the mystery of His Passion. For the root φψμ gadal, means, "to be great and magnificent," and the Magdalene was greatly exalted by Christ. (3.) Pagninus says that Magdalene means, "remarkable for the standard," "bearing, or raising the standard," from the root ψφμ deghol, which, when the letters ghimel and daleth are transposed, signifies a standard. For the Magdalene raised the standard of penitence and love, and of the contemplative life. Like as we read, "His banner over me was love," Son 2:4. (4). Or otherwise, as the same writer remarks, the name means, "brought up, nourished," i.e. led by the teaching of Christ to a holy and a virtuous life. For the Hebrew αψμ gadal means the same thing as to nourish and bring up.

Out of whom went seven devils, i.e. seven capital sins, pride, avarice, gluttony, luxury, anger, envy, and careless living. Bede, Theophylact and S. Gregory. For in a literal sense we are to understand that she had been possessed by devils or evil spirits, as I have before said, and that they had gone out of her, or (S. Mar 16:9) been cast out. So teach S. Ambrose, Euthymius, Jansenius, and others.

We may conclude, therefore, that the Magdalene, because of her wickedness and sins, had been possessed by seven devils, and that with other demoniacs she had been made whole by Christ; that on her repentance she had obtained pardon and forgiveness, and, no longer under the power of Satan, but filled with the spirit of God, she devoted her whole after life to the service of Christ. John of Rochester and others.

Seven devils, either seven in actual number, or "seven" in the sense of many, or all; for, as I have often pointed out, "seven" is the sign of multitude or totality.

Ver. 3.— And Joanna, the wife of Chuza, Herod's steward (manager or treasurer, according to the Arabic version) and Susanna and many others which ministered unto Him of their substance. For they were rich, and grateful to their deliverer, and therefore sought to further His preaching, and to spread the faith.

So SS. Plautilla, Priscilla, and many other rich and noble matrons ministered unto SS. Peter, Paul, Clement, and other Roman Pontiffs, and other orders of the clergy.

And Susanna, an illustrious woman who, healed by Christ, had become His disciple. Her name in the Hebrew signifies "a lily." On, account of the sweet radiance of a heavenly life (Interlinear Gloss), and the golden fervour of her inward affection. Bede.

Ver. 15.— Which in an honest and good heart, having heard the word, keep it. The Council of Basle observes that for the right hearing of the word of God there is required,

1. A place fitted to receive it, i.e. an honest and good heart.

2. A proper disposition, to "keep" the word when heard; and

3. That best return, fruit brought forth with patience.

A heart is honest and good, says Lyranus, because of the faith which illumines it, and good (optimum) in a higher sense because of grace working in it; or, as others hold, it is "bonum" because disciplined and exercised in virtue, and "optimum" because of inward peace and consolation. Again, it is "bonum" because purified from sin, and "optimum" because conformed to the will of God (Albertus Magnus); or "bonum" in discerning the truth, and "optimum" in its desire of that which is right (Bonaventura); or, according to S. Augustine on Ps. vii., "bonum" on account of the love it bears its neighbour and itself, "optimum" on account of its exceeding love for God.

Hence we may take the Greek, ךבכח̃ ךב? ב̉דבטח̃, to mean the same as the Vulgate "bono et optimo," for the copula ךב?, or "et," signifies gradation and increase. They, therefore, who keep the word of God in an honest and good heart bring forth fruit in proportion: good fruit if the heart is good, better if the heart is better, and the best fruit if the heart is perfect, i.e. thirty fold, sixty fold, or one hundred fold.  S. Matt. xiii. 8. And it does not follow of necessity, as Toletus holds, that these words apply to different persons, for the heart of a believer may grow in grace, until at last it is "optimum," perfect in sight of God.

With patience, ו̀ם ‎נןלןםח̃, i.e. in the endurance of labour, disappointment, and sorrow in the plowing, seeding, and harrowing of the soul, and in the long expectation of harvest.

Ver. 26.— And they arrived at (sailed over to) the country of the Gadarenes, which is over against Galilee.

Gadarenes. Gergesenes (S. Matt.), or as it is written in some MSS., Gerasenes. Some think that one and the same place is here signified, but Adricomius shows that Gadara, and Gerasa or Gergesa were two distinct cities, but that the surrounding country was named indifferently after either.

The Vulgate translates "the country of the Gerasenes," because this was the best known name.

Ver. 27.— And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.

" A man." S. Matt. says there were two. But as this one was the fiercer, and possessed by a legion, S. Luke and S. Mark mention him alone.

But in the tombs. 1. The Jews, as I have before said, had their burial places without their cities. Their tombs were large and lofty chambers as it were, so as to afford burial to many, and to be easy of access to the friends and relatives of the departed. This is clear from what we read of the sepulture of Christ, of Abraham, Sarah, and others.

This demoniac then was driven by the devils which possessed him to dwell among the tombs. For these reasons:

1. In order to excite him to greater ferocity, and that he might be the cause of greater fear to the passers-by.

Probably he was like what the French fable to be a "loup-garou," i.e. a man who after the manner of a wolf sallies forth by night and preys upon men and animals, while by day he hides himself in tombs and by hollows of the rocks. "So that no man might pass by that way" (S. Mat 8:28), because passers-by were attacked and wounded by him. The evil spirits were mostly wont to attack those of a melancholy disposition of mind, as the more easily driven into the madness of despair.

2. Because unclean spirits love to dwell in unclean places. Hence witches hold their sabbaths underneath the gallows.

3. Because the devils rejoice at the death of men, and triumph over the souls of them who are condemned to hell.

4.  S. Chrysostom, Euthymius, and Theophylact add that he dwelt amongst the tombs, to persuade men that the souls of the dead are changed into devils, who abide in the sepulchres wherein their bodies are buried. Hence demoniacs from time to time have cried out, I am the soul of Peter, or of Paul, or of John.

Ver. 28. — When he saw Jesus, he cried out, and fell down before Him. S. Mark (chap. v. 6), adds, "And when he saw Jesus afar off, he ran and worshipped him," i.e. bent the knee before Him. Because he felt the power of Christ's presence, and was therefore compelled to draw nigh and worship Him, for fear lest, if he acknowledged not the Lord, he might receive greater punishment; and again, Christ caused him to act thus in order that an opportunity might be afforded for his cure.

Son of God most high. It would seem that the devil, who in the temptation had not recognised Christ, now after so many miracles acknowledged Him to be the Messiah, the Son of God; yet, blinded by pride and hatred, he hesitated to believe that the Son of God had stooped to take upon Him our flesh, and thought it impossible that by His death upon the Cross the whole human race could be redeemed, because, as Aquinas remarks, in many ways God had hindered him from recognising, the truth. See S. Mar 4:12.

Torment me not. Do not cast me out and bind me for ever in bell. See S. Mat 8:31.

Ver. 29.— For He had commanded the unclean spirit to come out of the man. From this and similar passages it is clear that the devils are permitted by God to dwell on earth and tempt mankind. Hence it is the custom of the Church to bury the bodies of the faithful in consecrated ground in order that they may rest therein free from the assaults of evil spirits, and may profit by the prayers of the living.

Ver. 30.— And Jesus asked him, i.e. one of the devils, saying, What is thy name? For Christ willed that the evil spirit should declare his name, that from it the number of the devils, and thence the mightiness of the power which expelled them, might be known.

And he said, Legion. A legion was composed of 6000 men, and S. Ambrose thinks that this was the exact number of the devils; others, following the Scripture, take the word generally as meaning "many," "because many devils were entered into him."

S. Gregory of Nyssa adds, "The devils, imitating the angelic host call themselves Legion; nay more, they would liken themselves to God Himself, who is called the Lord God of Sabaoth, i.e. the Lord of Hosts. For Satan is the counterfeit and mockery of God."

Learn then how great must be the number and the malignity of the devils, that so many should possess one man. So we read in the life of S. Dominic, that very many devils were cast out of a man by his prayers and entreaties.

Therefore, since we are surrounded on all sides by so many spiritual foes, we must give ourselves continually to watching and prayer, in order to obtain the victory over them, as Antony, who was wont to say that all temptations could be overcome by the Cross of Christ, by calling on Him, and by praying in the spirit.

Wherefore if any one determines to serve God perfectly, 1et him be well assured that he has arrayed against him, not one legion of devils only, but many, even Satan himself, and all the dwellers in hell. Hence the Apostle (Eph 6:12), "We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places."

Following the example of Christ, S. Hilarion is said to have healed a demoniac possessed by Legion. It is said that after he prayed to the Lord that He would release the afflicted man from his misery, there were heard various voices proceeding from the mouth of the demoniac, and as it were the clamour of much people. And straightway the demoniac was healed, and presented himself not long after with his wife and children at the monastery, bearing gifts in gratitude for his cure.

Ver. 31 . — And they besought Him that He would not command them to go out into the deep. For although the devils, whilst they go to and fro on earth, are consumed by the fires of hell, yet it is some gratification, to them that they are not shut up in prison, but are permitted to tempt men to sin, and make them sharers in their condemnation. For they hate God and envy men, because men are heirs of that kingdom from which they by pride fell. Emmanuel Sa very appropriately remarks, "God has appointed a punishment suited to each sin. Hell for the lusts of the flesh; gnashing of teeth for ribald laughter; thirst for self-indulgence and gluttony; the worm for an evilly disposed heart; darkness for ignorance and self deceit; the deep for pride, and therefore for the devil and his angels."

Ver. 32.— And there was there an herd of many swine (about two thousand, S. Mar 5:2) feeding on the mountain (nigh unto the mountain, S. Mark, ibid.). But for what purpose were these swine, inasmuch as they were forbidden to the Jews by the law of Moses? Gadara, although a city of Judæa or rather of Galilee, had, according to Josephus, been assigned by Cæsar for a dwelling-place to the Syrians and Gentiles; who were not prohibited from keeping swine. And again, the Jews might have been feeding the swine, not for their own eating, but for other purposes: to sell them to the Gentiles for the use of the Roman soldiery, or in order to provide lard for the greasing of their chariot wheels.

And they besought Him that He would suffer them to enter into them. The devils made this request:

1. In order that, inasmuch as they were unable to injure men directly, they might injure them indirectly through their property or possessions.

2. That, as actually came to pass, they might stir up the ill-will of the inhabitants against Christ.

3. Because unclean spirits delight in unclean things. Hence the devil is said to be worshipped by the witches in form of a he-goat. But from this entreaty S. Antony, according to S. Athanasius, infers the powerlessness of the devils. "For how," he says, "can they who are feign to seek permission to enter into the herd of swine, have any real power over man, made in the image of God. Great, my brethren, are our means of defence against the hosts of Satan: an honest and pure life, and unfeigned faith towards God. Believe me, Satan fears the prayers and fasting, the meekness and self-denial, the humility and contempt of vainglory, the compassion and self-command, and above all the heart purified by the love of Christ, of those who are living godly lives. For the old serpent, the worst enemy of man, knows that he lies under the feet of the righteous according to the word of the Lord which saith, 'Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy.'" S. Luk 10:19.

And He suffered them. Christ granted the request of the devils: 1. To show that He had power over the evil spirits, and that they without His leave could do no evil to swine, much less to men. Hence, as we have seen, S. Antony says that they are not to be feared. 2. To demonstrate the number, strength and malevolence of the devils, and to make manifest by their expulsion the greatness of His power and glory. S. Chrysostom, Theophylact, and Euthymius. 3. To refute the error of the Sadducces, who say that there is "neither angel nor spirit," Acts xxiii. 8. Hilary. Rupert adds, That the Gadarenes were Jews, who kept swine contrary to the laws, and that the destruction of the herd was a punishment for their disobedience; but this interpretation I have shown to be wrong.

Mystically. Christ did this to show men, who, after the manner of swine wallow in fleshly lusts and pleasures, that they in like manner are rushing into the abyss of hell, and also to teach us that we must account the loss of our earthly possessions as of small account compared with the destruction of the soul. For He permitted the devils to enter into the herd of swine in order to free the demoniac from their power; and to show how impure were the minds of the Gadarenes, and therefore how fitted they were to be possessed by devils; and yet further to intimate that those who live after the manner of swine fall an easy prey to the power of Satan.

Ver. 33.— The herd ran violently down a steep place into the lake (the lake of Genesareth or sea of Galilee) and were choked. S. Jerome writes that the place where this happened was well known in his day. The Syriac gives this rendering, "The whole herd hurried up the mountain, and thence rushed into the sea."

Ver. 34. — When they that fed them saw what was done they fled (lest they also should perish. Titus), and went and told it in the city and in the country. To the owners, in order that they might demand redress from Christ, who had given the swine up to the power of the devils, and not blame those who were in charge of the herd for their loss.

Ver. 35.— Then they (the inhabitants of the city and country round about) went out to see what was done; and came to Jesus. They first wished to ascertain the extent of their loss. Then they "came to Jesus," to see the author of the mischief which had befallen them, and the man from whom the devils had been cast out. For their loss was so great that they were anxious to see whether there was any possibility of redress.

And found the man out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind. It is very probable that the man, as soon as the devils were cast out, fell on his knees at the feet of Christ to give Him thanks, and that when bidden to sit down, in reverent humility he placed himself at Jesus' feet.

And they were afraid. Lest Christ should punish them because of their anger and murmurings against Him, and perhaps give them up to the power of the devils.

Ver. 37.— Then the whole multitude (the whole city, S. Matt.) of the country of the Gadarenes round about besought Him to depart from them. They did not make their request out of humility, because they considered themselves unworthy of the presence of Christ, as S. Jerome thinks, but out of distrust and fear, lest His continuing amongst them might cause them further loss. For they knew that Jesus was a Jew by nation, a holy man, and possessed of divine power, and that they were Gentiles of an alien race. They therefore feared lest He might inflict further punishment upon them because of their different religion and their past sins. They feared as did the widow of Sarepta, when she exclaimed, "What have I to do with thee, 0 thou man of God? Art thou come unto me to call my sin to remembrance, and to slay my son?"

1Ki 17:18.

Therefore not from any ill-will, but rather from a reverential awe, they besought Jesus to depart out of their coasts. For sinners, knowing that righteousness and sin cannot exist together, fear the presence of holy men, because of the zeal with which they seek the correction of sinners and the punishment of sin.

And He went up into the ship, and returned back again, from the country of the Gadarenes to Capernaum. S. Matt. ix. i. For He would not force Himself or His ministration on those who were unwilling to receive them.

Ver. 38.— Now the man out of whom the devils were departed besought him that He might be with Him. In gratitude for the mercy he had received, and in hope of further benefits.

But Jesus sent him away, saying,

Ver. 39.— Return to thy own house, and shew how great things God hath done unto thee, by means of Me, that therefore acknowledging Me to be the Messiah, and laying aside their bitter feeling because of the loss of their swine, they may believe and be saved.

And he went his way, and published throughout the whole city (in Decapolis, S. Mar 5:20) how great things Jesus had done unto him. This city was in the neighbourhood of Gadara, and near it were the tombs in which the demoniac used to dwell. It is very probable that, besides Jews, some of its inhabitants were Gentiles and unbelievers; to them, therefore, he would tell of his belief in Christ, in order to lead them to acknowledge the Son of God. S. Ambrose and S. Chrysostom.

Mystically.  S. Gregory explains ( Moral lib. vi. cap. xvii.), that Christ here would teach us to prefer the contemplative to the active life." For when our thoughts are once awakened to divine truths, we are unwilling to be taken up again with earthly concerns, and refuse to be burdened with our neighbours' wants and necessities. We seek the quiet of contemplation, and long for nothing but that which without labour refreshes the mind. But truth bids us return home, and show what great things have been done unto us in order that the mind may be first exercised in working, and then refreshed by contemplation.

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 8 (Chapter Introduction)

Overview

Luk 8:1, Women minister unto Christ of their substance; Luk 8:4, Christ, after he had preached from place to place, attended by his apostles, propounds the parable of the sower, Luk 8:16. and the candle; Luk 8:19, declares who are his mother, and brethren; Luk 8:22, rebukes the winds; Luk 8:26, casts the legion of devils out of the man into the herd of swine; Luk 8:37, is rejected of the Gadarenes,; Luk 8:43, heals the woman of her bloody issue; Luk 8:49, and raises from death Jairus’s daughter.

Poole: Luke 8 (Chapter Introduction)

CHAPTER 8

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 8 (Chapter Introduction)

(Luk 8:1-3) The ministry of Christ.

(v. 4-21) The parable of the sower.

(v. 22-40) Christ stilleth the tempest and casteth out devils.

(v. 41-56) The daughter of Jairus restored to life.

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 8 (Chapter Introduction)

Most of this chapter is a repetition of divers passages of Christ's preaching and miracles which we had before in Matthew and Mark; they are all of such weight, that they are worth repeating, and therefore they are repeated, that out of the mouth not only of two, but of three, witnesses every word may be established. Here is, I. A general account of Christ's preaching, and how he had subsistence for himself and his numerous family by the charitable contributions of good people (Luk 8:1-3). II. The parable of the sower, and the four sorts of ground, with the exposition of it, and some inferences from it (Luk 8:4-18). III. The preference which Christ gave to his obedient disciples before his nearest relations according to the flesh (Luk 8:19-21). IV. His stilling a storm at sea, with a word's speaking (Luk 8:22-25). V. His casting a legion of devils out of a man that was possessed by them (Luk 8:26-40). VI. His healing the woman that had the bloody issue, and raising Jairus's daughter to life (v. 41-56).

Barclay: Luke (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT LUKE

A Lovely Book And Its Author

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

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

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

The Symbols Of The Gospels

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

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

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

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

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

An HistorianCare

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

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

The Gospel For The Gentiles

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

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

The Gospel Of Prayer

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

The Gospel Of Women

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

The Gospel Of Praise

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

The Universal Gospel

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

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

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

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

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

The Book Beautiful

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

Therea wideness in Godmercy,

Like the wideness of the sea;

Therea kindness in his justice,

Which is more than liberty.

For the love of God is broader

Than the measures of manmind;

And the heart of the Eternal

Is most wonderfully kind.

Lukegospel is the demonstration that this is true.

Barclay: Luke 8 (Chapter Introduction)

On The Road (Luk_8:1-3)

The Sower And The Seed (Luk_8:4-15)

Laws For Life (Luk_8:16-18)

True Kinship (Luk_8:19-21)

Calm Amidst The Storm (Luk_8:22-25)

The Defeat Of The Demons (Luk_8:26-39)

An Only Child Is Healed (Luk_8:40-42; Luk_8:49-56)

Not Lost In The Crowd (Luk_8:43-48)

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

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

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

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

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

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

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

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

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

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

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

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

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_____. The 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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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.